T28n1552_雜阿毗曇心論

大正藏第 28 冊 No. 1552 雜阿毗曇心論

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

雜阿毗曇心論卷第一

尊者法救造

宋天竺三藏僧伽跋摩等譯

序品第一

古昔諸大師　　于諸甚深法　多聞見聖蹟　　已說一切義　精勤方便求　　未曾得異分　阿毗曇心論　　多聞者已說　或有極總略　　或復廣無量　如是種種說　　不順修多羅　光顯善隨順　　唯此論為最　無依虛空論　　智者尚不了　極略難解知　　極廣令智退　我今處中說　　廣說義莊嚴

(廣說梵音云毗婆沙以毗婆沙中義莊嚴處中之說諸師釋法勝阿毗曇心義廣略不同法勝所釋最為略也優婆扇多有八千偈釋又有一師萬二千偈釋此二論名為廣也和修槃頭以六千偈釋法宏遠玄曠無所執著於三藏者為無依虛空論也)。

敬禮尊法勝　　所說我頂受　我達摩多羅　　說彼未曾說　弟子咸勸請　　毗曇毗婆沙　專精思惟義　　賢眾所應學　正要易解了　　離惱濟群生

複次為顯現清凈煩惱對治。依阿毗曇毗婆沙所應故。大德法勝及我達摩多羅。共莊嚴雜阿毗曇心。離諸廣略說真實義。問且置真實義。云何名阿毗曇。云何名毗婆沙。答于

【現代漢語翻譯】現代漢語譯本大正藏第 28 冊 No. 1552 雜阿毗曇心論

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

雜阿毗曇心論卷第一

尊者法救造

宋天竺三藏僧伽跋摩（Saṃghavarman）等譯

序品第一

古昔的諸位大師，對於甚深微妙的佛法，以廣博的聞法和證悟聖果的經驗，已經闡述了一切義理。（後人）即使精勤地尋求方便之法，也未曾得到不同的見解。《阿毗曇心論》，是博學多聞者已經闡述過的。有的極其簡略概括，有的又廣博無邊。像這樣種種不同的說法，有些並不符合《修多羅》（Sūtra，經）。能夠光大顯揚佛法，又善於隨順經義的，只有這部論最為殊勝。那些無所依傍、空洞玄虛的論述，即使是智者也難以明瞭。過於簡略則難以理解，過於廣博又使智者感到厭倦。我現在採取折中的方式來闡述，用廣博的義理來莊嚴此論。

（廣說，梵文音譯為毗婆沙（Vibhāṣā），用毗婆沙中的義理來莊嚴，採取折中的說法。諸位論師對法勝（Dharmaśreṣṭhin）的《阿毗曇心》的解釋，廣略各有不同，法勝所解釋的最為簡略。優婆扇多（Upasanta）有八千頌的解釋，又有一位論師有一萬二千頌的解釋，這兩部論被稱為廣。和修槃頭（Vasubandhu）用六千頌來解釋，法義宏大深遠，不執著于任何事物，對於通達三藏經典的人來說，是無所依傍的空論）。

我恭敬地頂禮尊者法勝，他所說的教義我將謹記於心。我達摩多羅（Dharmatrāta）將闡述那些他未曾闡述過的。弟子們都勸請我撰寫《毗曇毗婆沙》（Abhidhamma-Vibhāṣā），專心精進地思惟其中的義理，這是賢能之士所應該學習的。（此論）正當扼要，容易理解，遠離煩惱，救濟眾生。

再次，爲了顯現清凈和對治煩惱，依據《阿毗曇毗婆沙》所應有的內容。大德法勝和我達摩多羅，共同莊嚴《雜阿毗曇心》。捨棄那些廣略不一的說法，闡述真實的義理。問：暫且放下真實義不談，什麼是阿毗曇？什麼是毗婆沙？答：

【English Translation】 English version Taisho Tripitaka Volume 28, No. 1552 Miscellaneous Abhidharma-hrdaya-sastra

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

Miscellaneous Abhidharma-hrdaya-sastra, Volume 1

Composed by Venerable Dharma-traata

Translated by Saṃghavarman (Saṃghavarman) of the Song Dynasty, from India

Chapter 1: Introduction

The great masters of ancient times, regarding the profound and subtle Dharma, With extensive learning and the experience of realizing the fruits of the saints, have already expounded all the meanings. Even if one diligently seeks expedient means, one has never obtained a different view. The 'Abhidharma-hrdaya-sastra' is what the learned have already expounded. Some are extremely concise and summarized, while others are vast and boundless. Like these various different explanations, some do not conform to the 'Sūtra' (Sūtra, Discourses of the Buddha). Only this treatise is the most outstanding, capable of glorifying and manifesting the Dharma, and also adept at conforming to the meaning of the scriptures. Those unsubstantial and empty theories, even the wise find difficult to understand. Being too concise makes it difficult to comprehend, while being too extensive causes the wise to become weary. I will now expound in a moderate way, using extensive meanings to adorn this treatise.

('Extensive explanation', translated from Sanskrit as Vibhāṣā (Vibhāṣā), uses the meanings in Vibhāṣā to adorn, adopting a moderate approach. The various masters' explanations of Dharmaśreṣṭhin's (Dharmaśreṣṭhin) 'Abhidharma-hrdaya' vary in length, with Dharmaśreṣṭhin's explanation being the most concise. Upasanta (Upasanta) has an explanation of eight thousand verses, and another master has an explanation of twelve thousand verses; these two treatises are called 'extensive'. Vasubandhu (Vasubandhu) uses six thousand verses to explain, the Dharma is vast and profound, not attached to anything, and for those who understand the Three Baskets, it is an unsubstantial and empty theory.)

I respectfully bow to Venerable Dharmaśreṣṭhin, and I will keep his teachings in mind. I, Dharmatrāta (Dharmatrāta), will expound what he has not yet expounded. The disciples all urge me to write the 'Abhidhamma-Vibhāṣā' (Abhidhamma-Vibhāṣā), To concentrate and diligently contemplate its meanings, which is what virtuous people should learn. (This treatise) is proper and essential, easy to understand, free from afflictions, and saves sentient beings.

Furthermore, in order to manifest purity and counteract afflictions, based on what the 'Abhidhamma-Vibhāṣā' should contain. The great virtuous Dharmaśreṣṭhin and I, Dharmatrāta, together adorn the 'Miscellaneous Abhidharma-hrdaya'. Abandoning those varied explanations, we expound the true meaning. Question: Let's put aside the true meaning for now, what is Abhidhamma? What is Vibhāṣā? Answer:

牟尼所說等諦第一義諦甚深義味。宣暢顯說真實性義。名阿毗曇。又能顯現修多羅義。如燈照明。是惠根性若取自相則覺法。是阿毗曇若取眾具是五陰性。名者諸論中勝。趣向解脫是名阿毗曇。

複次毗婆沙者。于牟尼所說性真實義。問答分別究暢真要。隨順契經開悅眾心。所謂性相名字地依行緣念智根定世善。及界學。見諦斷義。緣方便得亦離欲得。何處初起攝相應因緣果有果等。無量諸法種種義。生說種種類種種說。是名毗婆沙論。如佛世尊略說二智法智比智。毗婆沙說無量分別。所謂彼法智者。是無漏惠性。是智相。名者初知法故。是名法智。在六地依欲界十六行境界四諦四念處智即智相三根三三昧相應(三根者喜樂舍也三三昧謂有覺有觀無覺有觀無覺無觀)。墮三世緣三世及離世。是善緣三種(謂善不善無記)。是不繫緣欲界及不繫。是學無學緣三種(謂學無學非學非無學也)。是不斷緣三種(謂見諦斷修道斷不斷也)。名緣及義緣方便得離欲得欲界起法界法。入行陰所攝。意界法界意識界相應。三因自性三因所生四緣。自性四緣所生。是初生無漏依果及功用果。俱生者唯功用果。有果者三果。謂前二及解脫果。不說增上果。如是一切法應當知。問已知久遠緣起根本阿毗曇毗婆沙說彼對治。何故說真實

【現代漢語翻譯】現代漢語譯本：牟尼（釋迦牟尼佛的尊稱）所說的與真理相符的第一義諦具有極其深刻的含義。它宣揚並闡明了事物真實不虛的性質，這被稱為『阿毗曇』（論藏）。它還能像燈一樣照亮並顯現《修多羅》（經藏）的含義。如果具有智慧根性的人從自相的角度去理解，就能覺悟諸法。這就是『阿毗曇』。如果從構成要素的角度去理解，它就屬於五陰的性質。『阿毗曇』這個名稱在各種論著中是最殊勝的，因為它引導人們走向解脫。

進一步說，『毗婆沙』（廣釋）是對牟尼所說的真實不虛的性質進行問答和辨析，從而徹底闡明其精要。它順應契經，開啟並愉悅眾生的心。它所探討的內容包括事物的自性、現象、名稱、所依據的地、行為、因緣、憶念、智慧、根、禪定、世間善法，以及界、學、見諦斷義、緣方便得、離欲得、何處最初生起、所包含的相應因緣、果、有果等。它對無量諸法的種種含義進行產生、解說、分類和闡述。這就是『毗婆沙論』。例如，佛世尊簡略地說了二智，即法智和比智，而『毗婆沙』則對此進行了無量的分別解釋。所謂『法智』，是指無漏的智慧的性質，是智慧的相。之所以稱為『法智』，是因為它最初認識法。它以六地為所依，以欲界的十六行相為境界，以四諦和四念處為智慧的對象，與智相、三根（喜根、樂根、舍根）和三三昧（有覺有觀三昧、無覺有觀三昧、無覺無觀三昧）相應。它屬於過去、現在、未來三世，緣於三世以及離世的法。它是善的，緣於三種（善、不善、無記）。它是不繫的，緣于欲界和不繫。它是學、無學的，緣於三種（學、無學、非學非無學）。它是不斷的，緣於三種（見諦斷、修道斷、不斷）。它以名和義為所緣，通過方便獲得和離欲獲得欲界的法界法。它屬於行陰所攝，與意界、法界、意識界相應。它具有三因的自性，由三因所生，具有四緣的自性，由四緣所生。最初生起的是無漏的依果和功用果，俱生的是唯有功用果。有果的是三種果，即前二者以及解脫果。這裡沒有說增上果。所有這些法都應當瞭解。有人問：既然已經知道了久遠緣起根本，而且『阿毗曇』和『毗婆沙』也說了對治之法，為什麼還要說真實呢？

【English Translation】 English version: The supreme meaning of the First Truth (Paramārtha-satya) spoken by Muni (an epithet of Shakyamuni Buddha), which accords with reality, possesses extremely profound implications. It proclaims and elucidates the true and unfalsified nature of things, and this is called 『Abhidhamma』 (the collection of treatises). It can also illuminate and reveal the meaning of the 『Sutras』 (the collection of discourses) like a lamp. If a person with the faculty of wisdom understands it from the perspective of its own nature, they can awaken to the dharmas. This is 『Abhidhamma』. If understood from the perspective of its constituent elements, it belongs to the nature of the five skandhas. The name 『Abhidhamma』 is the most excellent among all treatises, because it guides people towards liberation.

Furthermore, 『Vibhasha』 (extensive commentary) is the questioning, answering, and analysis of the true and unfalsified nature spoken by Muni, thereby thoroughly elucidating its essence. It accords with the Sutras, opening and delighting the minds of beings. Its content includes the nature, phenomena, names, grounds, actions, conditions, mindfulness, wisdom, faculties, samadhi, worldly virtues, as well as realms, learning, the meaning of the cessation of defilements through seeing the truth, attainment through conditioned means, attainment through detachment, where it initially arises, the corresponding causes and conditions it encompasses, results, having results, and so on. It generates, explains, classifies, and elaborates on the various meanings of countless dharmas. This is called the 『Vibhasha Treatise』. For example, the World-Honored One Buddha briefly spoke of two wisdoms, namely Dharma-wisdom (Dharma-jñāna) and Inferential-wisdom (Anvaya-jñāna), while 『Vibhasha』 provides countless distinctions and explanations on this. The so-called 『Dharma-wisdom』 refers to the nature of undefiled wisdom, which is the characteristic of wisdom. It is called 『Dharma-wisdom』 because it initially recognizes the Dharma. It relies on the six grounds, takes the sixteen aspects of the Desire Realm as its object, takes the Four Noble Truths and the Four Foundations of Mindfulness as the object of wisdom, and corresponds to the characteristic of wisdom, the three roots (roots of joy, pleasure, and equanimity), and the three samadhis (samadhi with initial and sustained thought, samadhi without initial thought but with sustained thought, and samadhi without initial or sustained thought). It belongs to the past, present, and future, and is conditioned by the three times as well as the dharmas that transcend the world. It is virtuous, conditioned by three types (virtuous, non-virtuous, and neutral). It is unconditioned, conditioned by the Desire Realm and the unconditioned. It is learning and non-learning, conditioned by three types (learning, non-learning, neither learning nor non-learning). It is non-severed, conditioned by three types (severed by seeing the truth, severed by cultivation, and non-severed). It takes name and meaning as its object, and attains the Dharma-realm Dharma of the Desire Realm through conditioned means and detachment. It is included in the Formation Skandha, and corresponds to the Mind-element, Dharma-element, and Consciousness-element. It possesses the nature of the three causes, is produced by the three causes, possesses the nature of the four conditions, and is produced by the four conditions. What initially arises is the undefiled dependent result and the functional result; what arises simultaneously is only the functional result. Having results refers to the three results, namely the former two and the result of liberation. The dominant result is not mentioned here. All these dharmas should be understood. Someone asks: Since the fundamental of long-standing dependent origination is already known, and 『Abhidhamma』 and 『Vibhasha』 have also spoken of the antidotes, why is reality still being discussed?

義。答為知真實義故。若不分別諸論難可了知。以不知故實智不生。實智不生故不知真實。不知真實故不見煩惱諸行過惡。以不見過故墮于惡趣。與彼相違則生天解脫。問已說所以說。當說真實義。答是論于諸論中最為殊勝。具足顯示一切境界。于阿毗曇論增廣智惠。五濁世增。時命智慧念皆悉損減。觀察是等於廣大論聞持恐怖。為利自他略說真實三時善說。哀愍外道邪論諸師。遠慕前勝正論法主及諸聖眾。普於是中生大敬信。開發眾生佛法僧念故。顯示三寶真實功德。方造論端故說是偈。

雜阿毗曇心論界品第一

頂禮前最勝　　離惱安教尊　所說悉具足　　羅漢見真諦

頂禮者。起善心轉愛果舉體敬禮也。前者先也。何者為先謂最勝也。示供養處故。最勝有何義。伏諸煩惱故名最勝。如偈所說。憂波伽當知。如我等諸佛悉已離諸漏。是故名最勝。離惱者。煩惱諸纏燒其身心。世尊曠劫悉安眾生。熾然永盡故名離惱。安樂說故當知離惱。是故次說安教。安者謂安隱也。教謂言說。教有所安故曰安教。略說自安安他。離惱者自安也。安教者安他也。不顛倒故故知安教。是故次說所說悉具足。說者言說也。即是安教。具足者。辯正深妙顯現決斷。說不顛倒到真實義。不違二諦故曰具足。是故禮彼名供

【現代漢語翻譯】義：爲了理解真實的意義而回答。如果不分辨各種論點和辯論，就無法瞭解真相。因為不瞭解真相，真實的智慧就不會產生。真實的智慧不產生，就無法瞭解真實。不瞭解真實，就看不到煩惱和各種行為的過失。因為看不到過失，就會墮入惡趣。與此相反，就能生於天界，獲得解脫。問：已經說了原因，現在應該說真實的意義。答：這個論在所有論中最為殊勝，完整地顯示了一切境界。對於《阿毗曇論》（Abhidhamma,論藏）增廣智慧。在五濁惡世增長之時，壽命、智慧和念力都減損。觀察到這種情況，對於廣大的論著產生畏懼。爲了利益自己和他人，簡略地說出真實的三時善說。哀憫外道和邪論的老師們，遙慕前代殊勝的正論法主和各位聖眾。普遍地對佛法僧三寶生起極大的敬信。開發眾生的佛法僧念，所以顯示三寶真實的功德。爲了開始造論，所以說了這個偈頌。

《雜阿毗曇心論·界品》第一

頂禮前最勝，離惱安教尊，所說悉具足，羅漢見真諦。

頂禮：發起善心，轉化愛果，全身心地恭敬禮拜。前者：先前的。什麼是最先前的？就是最殊勝的。這是爲了指示供養之處。最殊勝有什麼意義？降伏一切煩惱，所以名為最殊勝。如偈頌所說：『優波伽（Upaka,人名）當知，如我等諸佛，都已遠離一切煩惱。』所以名為最殊勝。離惱者：煩惱和各種纏縛焚燒身心。世尊（釋迦摩尼佛）在漫長的劫數中使眾生都得到安樂，使煩惱熾燃永盡，所以名為離惱。安樂地說，應當知道是離惱。所以接著說安教。安：是指安隱。教：是指言說。教有所安，所以叫做安教。簡略地說，是自己安樂和使他人安樂。離惱是自己安樂。安教是使他人安樂。因為不顛倒，所以知道是安教。所以接著說所說悉具足。說：是指言說，也就是安教。具足：是指辯才正當、深奧微妙、顯現決斷。所說不顛倒，到達真實的意義。不違背二諦（世俗諦和勝義諦），所以叫做具足。所以禮敬他，名為供養。

【English Translation】 Meaning: To answer in order to understand the true meaning. If one does not distinguish various arguments and debates, one cannot understand the truth. Because one does not understand the truth, true wisdom does not arise. Because true wisdom does not arise, one cannot understand reality. Because one does not understand reality, one cannot see the faults of afflictions and various actions. Because one does not see the faults, one will fall into evil destinies. Conversely, one can be born in the heavens and attain liberation. Question: The reason has already been stated, now the true meaning should be explained. Answer: This treatise is the most excellent among all treatises, fully revealing all realms. It expands wisdom regarding the Abhidhamma (Abhidhamma, the collection of treatises). At a time when the five defilements are increasing, lifespan, wisdom, and mindfulness are all diminishing. Observing this situation, one becomes fearful of vast treatises. For the benefit of oneself and others, the true well-spoken words of the three times are briefly explained. Compassion is shown to non-Buddhist and heretical teachers, and one remotely admires the excellent masters of correct treatises and all the noble beings of the past. Universally, one generates great reverence and faith in the Triple Gem (Buddha, Dharma, Sangha). To develop the beings' mindfulness of the Buddha, Dharma, and Sangha, the true merits of the Triple Gem are revealed. To begin composing the treatise, this verse is spoken.

《Miscellaneous Abhidhamma Heart Treatise - Element Chapter》First

I prostrate to the foremost, the most victorious, the Venerable One who is free from affliction and teaches peace, whose words are complete, and the Arhats (Arhats, enlightened beings) who see the true reality.

Prostration: To generate a virtuous mind, transform the fruit of love, and respectfully bow with one's whole being. The foremost: the preceding. What is the most preceding? It is the most victorious. This is to indicate the place of offering. What is the meaning of the most victorious? Subduing all afflictions, therefore named the most victorious. As the verse says: 'Upaka (Upaka, a name of a person), know that, like me, all Buddhas have completely abandoned all defilements.' Therefore named the most victorious. Free from affliction: Afflictions and various entanglements burn the body and mind. The World-Honored One (Shakyamuni Buddha) has brought peace to all beings throughout countless eons, causing the burning of afflictions to be extinguished forever, therefore named free from affliction. Speaking of peace and happiness, one should know it is freedom from affliction. Therefore, it is followed by the teaching of peace. Peace: refers to tranquility. Teaching: refers to speech. The teaching has peace, therefore it is called the teaching of peace. Briefly speaking, it is one's own peace and bringing peace to others. Freedom from affliction is one's own peace. The teaching of peace is bringing peace to others. Because it is not inverted, one knows it is the teaching of peace. Therefore, it is followed by saying that the words are complete. Words: refer to speech, which is the teaching of peace. Complete: refers to eloquence being correct, profound and subtle, revealing and decisive. What is said is not inverted, reaching the true meaning. It does not contradict the two truths (conventional truth and ultimate truth), therefore it is called complete. Therefore, paying homage to him is called offering.

養法。阿羅漢者。到究竟處法相滿足。是故次說阿羅漢。真實福田應彼供養故名阿羅漢。此一向說無學。說無學已次說學見真實。真實者。四聖諦不顛倒。謂已學八忍八智見彼真諦故名見真實。雖住見道未週四諦必當見故亦名見真實。問何故敬禮。答。

牟尼尊悉知　　法聚二種相　亦為他顯現　　我今說少分

牟尼者。身口意滿故曰牟尼。悉者。凡一切智所說修多羅毗尼阿毗曇流佈至今。知者。知見覺義也。法者持也。持自性故名法。法有積聚故名法聚。彼善法善法聚。不善無記法亦如是。二者數名。相者相貌也。問云何二相。答自相及共相。自相者不共。即此非余。如礙相是色。如是比。共相者共。此及余。如色無常。如是比。問若礙相是色自相者亦是共相。觀四陰故是自相。觀十種色故是共相。如是自相即共相觀故。二種自相共相則為不成。答一自故。礙者是色相故。名色自相眾色差別故說十種。汝言觀故自相共相不成者不然。何以故。不壞故。如父子。如果種。如苦集諦。如聽制。若觀自相則非共相。若觀共相則非自相。如一人亦名父亦名子。以父故名子。以子故名父。若觀父則不觀子。若觀子則不觀父。若言不成者不然。何以故。已成故。是為父子義成。若善若惡正見邪見於中廣說起無間業。

【現代漢語翻譯】現代漢語譯本養法。阿羅漢（梵語：Arhat，證得無學果位，斷盡煩惱者）是到達究竟之處，法相圓滿的修行者。因此接下來要說阿羅漢。阿羅漢是真實的福田，應受他人供養，所以稱為阿羅漢。這裡一概指無學位的聖者。說完無學位，接下來要說有學位的聖者，他們見到了真實。真實指的是四聖諦（苦、集、滅、道）不顛倒。也就是說，已經通過學習八忍（八種無漏忍）和八智（八種無漏智）見到了這四種真諦，所以稱為見真實。雖然他們還住在見道位，尚未圓滿證悟四諦，但必定會見到，所以也稱為見真實。問：為什麼要敬禮阿羅漢？答：

牟尼（梵語：Muni，寂靜者）尊悉知　　法聚二種相　亦為他顯現　　我今說少分

牟尼指的是身口意圓滿的人。悉知指的是凡是一切智者所說的修多羅（梵語：Sutra，經）、毗尼（梵語：Vinaya，律）、阿毗曇（梵語：Abhidhamma，論），流傳至今的所有教法。知指的是知見覺悟的意義。法指的是持守，因為能夠持守自身的體性，所以稱為法。法有積聚，所以稱為法聚。善法和善法聚是這樣，不善法和無記法也是這樣。二指的是數量。相指的是相貌。問：什麼是二相？答：自相和共相。自相是不共的，就是這個而不是其他的。比如，阻礙的相是色法的自相。像這樣類比。共相是共同的，這個和那個都有的。比如，色法是無常的。像這樣類比。問：如果阻礙的相是色法的自相，那麼也是共相。因為觀察四陰（色、受、想、行、識）的緣故，是自相。因為觀察十種色法的緣故，是共相。這樣一來，自相就是共相，那麼兩種自相和共相就不能成立了。答：因為只有一個自性。阻礙是色法的相，所以稱為色法的自相。因為眾色有差別，所以說有十種。你說因為觀察的緣故，自相和共相不能成立，不是這樣的。為什麼呢？因為沒有壞滅。比如父子，比如果種，比如苦集諦（苦諦和集諦），比如聽和制。如果觀察自相，就不是共相。如果觀察共相，就不是自相。比如一個人，既可以稱為父親，也可以稱為兒子。因為是父親，所以稱為兒子。因為是兒子，所以稱為父親。如果觀察父親，就不觀察兒子。如果觀察兒子，就不觀察父親。如果說不能成立，不是這樣的。為什麼呢？因為已經成立了。這就是父子的意義成立。無論是善是惡，是正見是邪見，都在其中廣泛地說起無間業（梵語：Anantariya-karma，五逆罪）。

【English Translation】 English version The practice of nurturing. An Arhat (Sanskrit: Arhat, one who has attained the fruit of no-more-learning, having completely eradicated afflictions) is one who has reached the ultimate state, with the characteristics of the Dharma fully realized. Therefore, the next to be discussed are the Arhats. Arhats are true fields of merit, worthy of offerings, hence they are called Arhats. This refers exclusively to those in the state of no-more-learning. Having discussed those in the state of no-more-learning, next to be discussed are those in the state of learning, who have seen the truth. 'Truth' refers to the Four Noble Truths (suffering, origin, cessation, path) without distortion. That is, having learned the eight kshanti (eight forbearance) and eight jnana (eight wisdoms), they have seen these four truths, hence they are called 'seeing the truth'. Although they reside in the path of seeing, not yet fully realizing the Four Truths, they will surely see them, hence they are also called 'seeing the truth'. Question: Why should we pay homage?

The Muni (Sanskrit: Muni, the silent one) knows all　　The two aspects of the Dharma aggregates 　And reveals them to others　　I will now speak of a small part

'Muni' refers to one who is complete in body, speech, and mind. 'Knows all' refers to all the teachings spoken by the all-knowing ones, the Sutras (Sanskrit: Sutra, discourses), Vinaya (Sanskrit: Vinaya, monastic rules), and Abhidhamma (Sanskrit: Abhidhamma, philosophical treatises), which have been passed down to this day. 'Knows' refers to the meaning of knowing, seeing, and awakening. 'Dharma' refers to upholding, because it can uphold its own nature, hence it is called Dharma. Dharma has accumulations, hence it is called Dharma aggregates. The same applies to wholesome dharmas and wholesome Dharma aggregates, as well as unwholesome and neutral dharmas. 'Two' refers to the number. 'Aspects' refers to appearances. Question: What are the two aspects? Answer: The specific characteristic and the general characteristic. The specific characteristic is non-common, it is this and not others. For example, the characteristic of obstruction is the specific characteristic of form. Compare it like this. The general characteristic is common, both this and that have it. For example, form is impermanent. Compare it like this. Question: If the characteristic of obstruction is the specific characteristic of form, then it is also a general characteristic. Because of observing the four skandhas (form, feeling, perception, volition, consciousness), it is a specific characteristic. Because of observing the ten types of form, it is a general characteristic. In this way, the specific characteristic is the general characteristic, then the two types of specific and general characteristics cannot be established. Answer: Because there is only one self-nature. Obstruction is the characteristic of form, hence it is called the specific characteristic of form. Because the various forms have differences, it is said that there are ten types. You say that because of observation, the specific and general characteristics cannot be established, that is not so. Why? Because it is not destroyed. For example, father and son, for example, fruit and seed, for example, the Truths of Suffering and Origin (Dukkha and Samudaya), for example, listening and restraining. If one observes the specific characteristic, then it is not the general characteristic. If one observes the general characteristic, then it is not the specific characteristic. For example, a person can be called both father and son. Because he is a father, he is called a son. Because he is a son, he is called a father. If one observes the father, one does not observe the son. If one observes the son, one does not observe the father. If you say it cannot be established, that is not so. Why? Because it has already been established. This is the meaning of father and son being established. Whether it is good or evil, right view or wrong view, the karma of uninterrupted retribution (Sanskrit: Anantariya-karma, the five heinous crimes) is extensively discussed within it.

若無父義亦無無父邪見及有父正見。此若無者凈穢亦無。凈穢無者解脫亦無。若無無間業者亦無因果。因果無者一切法亦無。莫言非過。是故父子義成不可已成更成。若已成更成此則無窮。是故自相共相義成。問佛所知法一切當說耶。答不也。問何所說。答亦為他顯現。我今說少分。顯現者開示義也。他者受化人也。若義饒益隨順梵行。如申恕林契經說。于彼為他說法中我今說少分。如來所知深廣無量。如舍利弗等尚不能盡說。況復餘人。問世尊說何法。答有漏無漏如是一切。

一切有漏行　　離我樂常凈　不見有漏故　　計我等妄受

此諸有漏行。不自在故離我。三苦成故離樂。緣力故離常。煩惱處故離凈。問何等是有漏行。答諸煩惱所生五陰。問若有漏行離我樂常凈者。云何眾生而於中受。答不見有漏故計我等妄受眾生於有漏行不知相已便受我樂常凈。作業所覆故不知非我。威儀所覆故不知是苦。相似相續覆故不知非常。薄皮覆故不知不凈。如是不知故受我樂常凈。問何相為有漏行。答。

若增諸煩惱　　是聖說有漏　以彼漏名故　　惠者說煩惱

若依若緣增長身見等諸煩惱。如使品說。彼諸行從漏生故。生漏故。漏處故。是說有漏法。無漏緣不增長。軟中上者不然。增依故非不增。增

【現代漢語翻譯】現代漢語譯本：如果沒有父親的意義，也就沒有否認父親的邪見，以及肯定父親的正見。如果這些都沒有，那麼清凈和污穢也就沒有。清凈和污穢都沒有，那麼解脫也就沒有。如果沒有無間業（指五逆罪），也就沒有因果。因果都沒有，那麼一切法也就沒有。不要說這不是過失。所以父子之義的成立，不是已經成立的再去成立。如果已經成立的再去成立，那就無窮無盡了。所以自相和共相的意義成立。問：佛所知道的一切法，都應當說嗎？答：不，不是的。問：說什麼呢？答：也爲了向他人顯現。我現在說少部分。顯現就是開示的意思。他人就是接受教化的人。如果意義有饒益，隨順梵行（清凈的行為），就像《申恕林契經》所說的那樣。在那裡面為他說法，我現在說少部分。如來所知道的深廣無量，就像舍利弗（Sariputra）等尚且不能完全說盡，更何況其他人呢。問：世尊（Bhagavan）說什麼法？答：有漏和無漏，像這樣的一切。一切有漏的行（Samskara），遠離我（Atman）、樂（Sukha）、常（Nitya）、凈（Subha）。因為不見有漏的緣故，就妄計為我等而虛妄地領受。這些有漏的行，因為不自在的緣故而遠離我，因為三苦（苦苦、壞苦、行苦）成就的緣故而遠離樂，因為緣起的力量而遠離常，因為是煩惱的處所而遠離凈。問：什麼是有漏的行？答：諸煩惱所生的五陰（Skandha）。問：如果有漏的行遠離我、樂、常、凈，為什麼眾生還在其中領受呢？答：因為不見有漏的緣故，就妄計為我等而虛妄地領受。眾生對於有漏的行，不知道它的真相，便領受我、樂、常、凈。因為作業的覆蓋，所以不知道非我。因為威儀的覆蓋，所以不知道是苦。因為相似相續的覆蓋，所以不知道非常。因為薄皮的覆蓋，所以不知道不凈。像這樣不知道的緣故，就領受我、樂、常、凈。問：什麼相是有漏的行？答：如果增長諸煩惱，這就是聖者（Arya）所說的有漏。因為那漏的名字的緣故，智者（惠者）說為煩惱。如果依靠或者緣著增長身見（Sakkaya-ditthi）等諸煩惱，就像《使品》所說的那樣。那些行從漏生，生漏，是漏的處所，所以說是說有漏法。無漏的緣不會增長。軟、中、上者不是這樣。因為增長依靠的緣故，所以不是不增長。增長。

【English Translation】 English version: If there is no meaning of 'father', then there is neither the wrong view of denying a father nor the right view of affirming a father. If these do not exist, then neither purity nor impurity exists. If purity and impurity do not exist, then liberation (moksha) does not exist. If there are no deeds of immediate retribution (anantarika-karma), then there is no cause and effect (karma-vipaka). If there is no cause and effect, then all dharmas do not exist. Do not say this is not a fault. Therefore, the meaning of father and son is established, not that which is already established needs to be established again. If that which is already established needs to be established again, then this would be endless. Therefore, the meaning of self-nature (svalaksana) and common nature (samanya-laksana) is established. Question: Should all the dharmas known by the Buddha (Buddha) be spoken? Answer: No, not all. Question: What should be spoken? Answer: Also to reveal to others. I now speak a small portion. 'Revealing' means 'to explain'. 'Others' are those who receive teachings. If the meaning is beneficial and accords with pure conduct (brahmacarya), as stated in the Shinsurinkei Sutra. In that, to teach the Dharma to him, I now speak a small portion. The Tathagata's (Tathagata) knowledge is deep, vast, and immeasurable, even Sariputra (Sariputra) and others cannot fully express it, let alone others. Question: What Dharma does the Bhagavan (Bhagavan) speak? Answer: Defiled (asrava) and undefiled (anasrava), like all of this. All defiled actions (Samskara) are apart from self (Atman), pleasure (Sukha), permanence (Nitya), and purity (Subha). Because one does not see the defilement, one falsely assumes 'I' and falsely receives. These defiled actions, because they are not self-controlled, are apart from self; because the three sufferings (duhkha-duhkha, viparinama-duhkha, samskara-duhkha) are accomplished, they are apart from pleasure; because of the power of conditions, they are apart from permanence; because they are the place of afflictions, they are apart from purity. Question: What are defiled actions? Answer: The five aggregates (Skandha) produced by afflictions. Question: If defiled actions are apart from self, pleasure, permanence, and purity, why do beings receive them? Answer: Because they do not see the defilement, they falsely assume 'I' and falsely receive. Beings, not knowing the true nature of defiled actions, receive self, pleasure, permanence, and purity. Because of the covering of actions, they do not know 'not-self'. Because of the covering of demeanor, they do not know suffering. Because of the covering of similar continuity, they do not know impermanence. Because of the covering of a thin skin, they do not know impurity. Because they do not know in this way, they receive self, pleasure, permanence, and purity. Question: What characteristic defines defiled actions? Answer: If one increases afflictions, this is what the noble ones (Arya) call defiled. Because of the name 'defilement', the wise (the intelligent) call it affliction. If one relies on or is conditioned by increasing afflictions such as the view of self (Sakkaya-ditthi), as stated in the 'Chapter on Fetters'. Those actions arise from defilements, produce defilements, and are the place of defilements, therefore they are said to be defiled dharmas. Undefiled conditions do not increase. Those that are soft, medium, and superior are not so. Because of the increase in reliance, it is not that they do not increase. Increase.

依不增緣。問何故。答。

以彼漏名故　　惠者說煩惱

煩惱者說名漏。一切入處常漏故。心漏連注故。是故增煩惱諸行當知是有漏。問彼更有名耶。答。

亦名為煩惱　　受陰及與諍　煩受諍起故　　是諸賢聖說

即此有漏行。名為煩惱受陰諍。何以故。煩受諍起故是諸聖賢說。身見等諸煩惱惱眾生故名煩惱。受自身故名受。擾亂心故名諍。諍有三種。煩惱諍。陰諍。斗諍。煩惱諍者。百八煩惱。陰諍者死。斗諍者。各各相違。當知此中說煩惱諍。身見等諸煩惱生諸有漏行。從煩惱生故說煩惱。從受生故說受陰。從諍生故說諍。已說受陰相。陰相今當說。

若行離煩惱　　亦解脫諸漏　此及前受陰　　是陰聖所說

若行離身見等諸煩惱及諸漏故。當知是無漏行。此諸無漏行及前說受陰。是名為陰相。陰受陰差別者。轉不轉合是陰。轉者是受陰。問何者是。答。

所謂色受陰　　想行及與識　是五陰次第　　粗細隨順說

是五陰謂色陰受想行識陰。云何色陰。一切諸色過去未來現在。如是廣說。彼起已滅是說過去。未起未滅是說未來。已起未滅是說現在。在自身名為內。在他身及非眾生數名為外。複次內外義如入處說。粗者名有對。細者名無對。若言不成是則不然。

【現代漢語翻譯】現代漢語譯本依不增緣。問：為什麼？答：『因為那些被稱為『漏』(āsava，煩惱的流出)的緣故，智者說煩惱，煩惱被稱為『漏』，因為一切入處(āyatana，感覺器官)經常流出(煩惱)，心漏持續不斷。因此，應當知道，增長煩惱的諸行(saṃskāra，有為法)是有漏(sāsrava，有煩惱)的。』問：它們還有其他的名稱嗎？答：『也被稱為煩惱(kleśa，精神上的痛苦)，受陰(vedanā-skandha，感受的集合)以及諍(vivāda，爭論)，因為煩惱、受和諍的生起，這是諸位賢聖所說的。』即這些有漏行，被稱為煩惱、受陰和諍。為什麼呢？因為煩惱、受和諍的生起，這是諸位聖賢所說的。身見(satkāya-dṛṣṭi，認為五蘊為真實自我的邪見)等諸煩惱使眾生苦惱，所以名為煩惱。領受自身，所以名為受。擾亂心，所以名為諍。諍有三種：煩惱諍、陰諍、斗諍。煩惱諍指的是一百零八種煩惱。陰諍指的是死亡。斗諍指的是彼此相違。應當知道，這裡說的是煩惱諍。身見等諸煩惱產生諸有漏行。從煩惱產生，所以說煩惱；從受產生，所以說受陰；從諍產生，所以說諍。已經說了受陰的相，現在應當說陰的相。『如果行為遠離煩惱，也解脫了諸漏，這些以及前面說的受陰，是聖者所說的陰。』如果行為遠離身見等諸煩惱以及諸漏，應當知道是無漏行(anāsrava，無煩惱)。這些諸無漏行以及前面說的受陰，這被稱為陰相。陰和受陰的差別在於，轉與不轉的結合是陰，轉的是受陰。問：什麼是受陰？答：『所謂色陰(rūpa-skandha，物質的集合)，受陰，想陰(saṃjñā-skandha，認知的集合)，行陰(saṃskāra-skandha，意志的集合)以及識陰(vijñāna-skandha，意識的集合)，這是五陰的次第，粗細隨順而說。』這五陰指的是色陰、受陰、想陰、行陰、識陰。什麼是色陰？一切諸色，過去、未來、現在，像這樣廣泛地說。那些已經生起並已滅去的是過去。尚未生起尚未滅去的是未來。已經生起尚未滅去的是現在。在自身名為內，在他身以及非眾生數名為外。此外，內外之義如入處所說。粗的是指有對(sapratigha，可被感知的)，細的是指無對(apratigha，不可被感知的)。如果說不成，那是不對的。

【English Translation】 English version Depending on non-increase as a condition. Question: Why? Answer: 'Because those are called 'leaks' (āsava), the wise ones speak of afflictions, Afflictions are called 'leaks' because all entrances (āyatana) constantly leak (afflictions), and the leaks of the mind are continuous. Therefore, it should be known that actions (saṃskāra) that increase afflictions are with leaks (sāsrava).' Question: Do they have other names? Answer: 'They are also called afflictions (kleśa), the feeling aggregate (vedanā-skandha), and strife (vivāda), Because of the arising of afflictions, feelings, and strife, this is what the noble ones say.' That is, these actions with leaks are called afflictions, the feeling aggregate, and strife. Why? Because of the arising of afflictions, feelings, and strife, this is what the noble sages say. Afflictions such as the view of self (satkāya-dṛṣṭi) torment beings, so they are called afflictions. Experiencing oneself is called feeling. Disturbing the mind is called strife. There are three types of strife: affliction strife, aggregate strife, and conflict strife. Affliction strife refers to the one hundred and eight afflictions. Aggregate strife refers to death. Conflict strife refers to mutual opposition. It should be known that here it refers to affliction strife. Afflictions such as the view of self generate actions with leaks. Because they arise from afflictions, they are called afflictions; because they arise from feeling, they are called the feeling aggregate; because they arise from strife, they are called strife. The characteristics of the feeling aggregate have been explained; now the characteristics of the aggregates will be explained. 'If actions are apart from afflictions, they are also liberated from the leaks, These and the feeling aggregate mentioned earlier are the aggregates spoken of by the noble ones.' If actions are apart from afflictions such as the view of self and the leaks, it should be known that they are actions without leaks (anāsrava). These actions without leaks and the feeling aggregate mentioned earlier are called the characteristics of the aggregates. The difference between aggregates and the feeling aggregate is that the combination of what turns and does not turn is an aggregate, and what turns is the feeling aggregate. Question: What is the feeling aggregate? Answer: 'That is, the form aggregate (rūpa-skandha), the feeling aggregate, the perception aggregate (saṃjñā-skandha), the volition aggregate (saṃskāra-skandha), and the consciousness aggregate (vijñāna-skandha), This is the order of the five aggregates, spoken of in accordance with coarse and fine.' These five aggregates refer to the form aggregate, the feeling aggregate, the perception aggregate, the volition aggregate, and the consciousness aggregate. What is the form aggregate? All forms, past, future, and present, are spoken of extensively like this. Those that have already arisen and ceased are the past. Those that have not yet arisen and have not yet ceased are the future. Those that have already arisen and have not yet ceased are the present. Being in oneself is called internal, and being in others and non-sentient beings is called external. Furthermore, the meaning of internal and external is as explained in the entrances. Coarse refers to what is with resistance (sapratigha), and fine refers to what is without resistance (apratigha). If it is said that it is not established, then that is not correct.

觀故觀故不成者不然。若觀粗則非細。染污名惡色。不染污名好色。過去未來名為遠。現在名為近。遠義四種。如行品說。彼一切一向略說。色陰此名略非事略。如色陰。受想行識亦如是。于中差別者。自身受名為內。他身受名為外。內緣外緣方便力起境界力起。粗者五識身。細者意地。染污不染污界地亦如是。乃至識陰亦如是。行是行陰。外者眾生非眾生數當知。問色乃至識有何相。答礙相是色相。隨覺是受相。順知是想相。造作是行相。分別是識相。彼過去色雖不礙曾礙故。當來色雖未礙當礙故。極微一一雖不礙眾微集則礙。無作雖不礙以作色是礙故彼亦礙。如樹動影亦動。如色陰過去未來。餘四陰亦如是。問何故前說色陰乃至識陰。答是五陰次第粗細隨順說。彼五陰中色陰最粗。五識依故。六識境界故。是故前說。受陰雖非色行粗故如色說如我首足等痛受隨轉如是乃至識陰最細是故后說。複次從不可知本際已來。男為女色女為男色。染著處故。是故前說。樂受貪故起色慾。想顛倒故起樂受貪。煩惱故起想顛倒。依意故起煩惱。複次二種色觀故入佛法中為甘露門。謂不凈觀及安般念。彼不凈觀者觀造色。安般念者觀四大。是故前觀色陰。觀色已見受過。見受過已想不顛倒。想不顛倒已煩惱不行。煩惱不行已心則堪

【現代漢語翻譯】現代漢語譯本觀察所謂的『觀』，如果觀不成，就不是這樣的。如果觀察粗顯的，就不是微細的。被染污的稱為惡色，不被染污的稱為好色。過去和未來稱為遠，現在稱為近。『遠』有四種含義，如《行品》所說。所有這些都可以概括地說。色陰（Rupa-skandha, 色蘊）只是名稱上的概括，而不是內容上的省略。如同色陰一樣，受陰（Vedana-skandha, 受蘊）、想陰（Samjna-skandha, 想蘊）、行陰（Samskara-skandha, 行蘊）、識陰（Vijnana-skandha, 識蘊）也是如此。其中差別在於，自身所感受的稱為內，他人所感受的稱為外。內在的緣和外在的緣，通過方便力生起，通過境界力生起。粗顯的是五識身（Panca-vijnanakaya, 眼、耳、鼻、舌、身五種感覺器官），微細的是意地（Manodhatu, 意識的領域）。染污和不染污的界和地也是如此，乃至識陰也是如此。行就是行陰。外在的，應當知道包括有情眾生和非有情眾生。問：色乃至識有什麼樣的相？答：阻礙相是色相，隨覺是受相，順知是想相，造作是行相，分別是識相。過去的色雖然現在不阻礙，但曾經阻礙過；將來的色雖然現在未阻礙，但將來會阻礙。極微（Paramanu, 最小的物質單位）一一單獨來看雖然不阻礙，但眾多極微聚集起來就會產生阻礙。無作（Avijñapti-rupa, 無表色）雖然本身不阻礙，但因為由作色（Karmic matter, 業生色）所產生，而作色是阻礙的，所以無作也算是阻礙。就像樹動，影子也動一樣。如同色陰的過去和未來一樣，其餘四陰也是如此。問：為什麼前面先說色陰，然後是受陰、想陰、行陰、識陰？答：這是按照五陰的粗細程度依次說的。五陰中，色陰最粗，因為五識依於色陰，六識（意識）以色陰為境界，所以先說色陰。受陰雖然不是色，但行為粗顯，所以像色陰一樣說。比如我頭、腳等處的痛感，受陰隨之而轉。乃至識陰最細，所以最後說。其次，從不可知的本際（Pūrvānta, 過去際）以來，男人對女色，女人對男色，產生染著。因此先說色陰。因為貪著樂受而生起**。因為想顛倒而生起對樂受的貪著。因為煩惱而生起想顛倒。因為依于意而生起煩惱。再次，兩種對色的觀察，可以進入佛法，成為甘露門（Amrita-dvara, 不死之門）。這兩種觀察是不凈觀（Asubha-bhavana, 對身體不凈的觀想）和安般念（Anapana-smriti, 呼吸的覺知）。不凈觀是觀察造色（Karmic matter, 業生色），安般念是觀察四大（Mahabhuta, 地、水、火、風）。所以先觀察色陰。觀察色陰后，就能看到受的過患。看到受的過患后，想就不會顛倒。想不顛倒后，煩惱就不會產生。煩惱不產生后，心就能堪能。

【English Translation】 English version If the 'observation' is observed, and it is not accomplished, then it is not so. If one observes the gross, then it is not the subtle. That which is defiled is called 'bad color' (evil form), and that which is not defiled is called 'good color' (good form). Past and future are called 'distant,' and present is called 'near.' 'Distant' has four meanings, as explained in the chapter on 'Action.' All of these can be briefly summarized. The aggregate of form (Rupa-skandha) is a brief name, but not a brief matter. Just like the aggregate of form, so are the aggregates of feeling (Vedana-skandha), perception (Samjna-skandha), mental formations (Samskara-skandha), and consciousness (Vijnana-skandha). The difference among them is that feeling experienced by oneself is called 'internal,' and feeling experienced by others is called 'external.' Internal conditions and external conditions arise through the power of skillful means and the power of the object. The gross are the five sense consciousnesses (Panca-vijnanakaya), and the subtle is the mental realm (Manodhatu). The realms and grounds of defiled and undefiled are also the same, even up to the aggregate of consciousness. Mental formations are the aggregate of mental formations. 'External' should be understood as sentient beings and non-sentient beings. Question: What are the characteristics of form, feeling, perception, mental formations, and consciousness? Answer: The characteristic of obstruction is the characteristic of form. The characteristic of experiencing is the characteristic of feeling. The characteristic of conceptualizing is the characteristic of perception. The characteristic of constructing is the characteristic of mental formations. The characteristic of distinguishing is the characteristic of consciousness. Although past form does not obstruct now, it once obstructed. Although future form does not obstruct now, it will obstruct in the future. Although individual atoms (Paramanu) do not obstruct, a collection of many atoms obstructs. Although non-manifestation (Avijñapti-rupa) does not obstruct, because it arises from manifested form (Karmic matter), and manifested form obstructs, therefore non-manifestation also obstructs. Just as when a tree moves, its shadow also moves. Just like the past and future of the aggregate of form, so are the other four aggregates. Question: Why is the aggregate of form mentioned first, followed by the aggregates of feeling, perception, mental formations, and consciousness? Answer: This is because the five aggregates are spoken of in order of their grossness and subtlety. Among the five aggregates, the aggregate of form is the grossest, because the five sense consciousnesses rely on it, and the sixth consciousness (mind consciousness) takes it as its object. Therefore, the aggregate of form is mentioned first. Although the aggregate of feeling is not form, its behavior is gross, so it is spoken of like the aggregate of form. For example, the pain in my head, feet, etc., the aggregate of feeling follows it. Even up to the aggregate of consciousness, which is the most subtle, so it is mentioned last. Furthermore, from the unknowable beginning (Pūrvānta), men are attached to the form of women, and women are attached to the form of men. Therefore, the aggregate of form is mentioned first. Because of craving for pleasant feeling, ** arises. Because of distorted perception, craving for pleasant feeling arises. Because of afflictions, distorted perception arises. Because of reliance on the mind, afflictions arise. Furthermore, two kinds of observation of form can lead to entering the Dharma and becoming a gate of immortality (Amrita-dvara). These two observations are the contemplation of impurity (Asubha-bhavana) and mindfulness of breathing (Anapana-smriti). The contemplation of impurity is the observation of karmic matter (Karmic matter), and mindfulness of breathing is the observation of the four great elements (Mahabhuta: earth, water, fire, wind). Therefore, the aggregate of form is observed first. After observing the aggregate of form, one can see the faults of feeling. After seeing the faults of feeling, perception will not be distorted. After perception is not distorted, afflictions will not arise. After afflictions do not arise, the mind will be able.

忍。此則順說五陰。今當逆說。凈穢之生以心為本。故前觀識陰。觀識已煩惱薄。煩惱薄已起法想。起法想已則貪受不生。貪受不生故觀察色。是故先說色陰乃至識陰。問云何分別說色陰。答。

十種謂色入　　及無作假色　是分別色陰　　牟尼之所說

十種謂色入者。眼色耳聲鼻香舌味身觸。無作假色者。如業品說。是諸色一一說色陰。

所名為識陰　　此即是意入　於十八界中　　亦復說七種

謂識陰即是意入。十八界中說七心界。

余則有三陰　　無作三無為　是則說法入　　亦復說法界

餘三陰者。受陰想陰行陰。無作三無為者。虛空數滅非數滅。此七法說法入亦說法界。問以何等故受想別立陰。余心法立一行陰。答。

輪轉于生死　　當知二諍根　是故別受想　　建立二種陰

二事故眾生輪轉生死。謂樂受貪及顛倒想。樂受貪故行愛。倒想計著故行見。二諍根者。習欲愛貪慾縛從受生。見欲縛從想生。受修諸禪想修無色。複次心法或根或非根。根法是受非根法是想。是故隨義說。問五陰一切是行。何故說一行陰。答。

五陰雖是行　　而一受行名　有為法多故　　說行陰非余

以行陰中有相應不相應等有為行多。相應者思愿等。不相應者謂

【現代漢語翻譯】現代漢語譯本：忍。這是順著五陰（Skandha，構成個體存在的五種要素：色、受、想、行、識）來說的。現在應當逆著來說。清凈或污穢的產生以心為根本。所以先觀察識陰。觀察識陰后煩惱就減少。煩惱減少后就產生法想。產生法想后貪婪和接受就不會產生。貪婪和接受不產生，所以觀察色。因此先說色陰乃至識陰。問：如何分別解說色陰？答：『十種謂色入，及無作假色，是分別色陰，牟尼（Muni，聖人）之所說。』十種謂色入，指的是眼、色、耳、聲、鼻、香、舌、味、身、觸。無作假色，如《業品》所說。這些色一一被解說為色陰。『所名為識陰，此即是意入，於十八界中，亦復說七種。』所謂識陰，就是意入。在十八界（Dhatus，構成經驗的十八種要素）中，也說了七種心界。『余則有三陰，無作三無為，是則說法入，亦復說法界。』其餘的三陰是受陰、想陰、行陰。無作三無為指的是虛空、數滅、非數滅。這七法既可以被說成法入，也可以被說成法界。問：因為什麼原因受陰和想陰被單獨列為陰，而其他心法被歸為一行陰？答：『輪轉于生死，當知二諍根，是故別受想，建立二種陰。』兩種原因導致眾生在生死中輪迴。即對樂受的貪婪和顛倒的想。因為貪婪樂受而產生愛，因為顛倒的想而產生見。二諍根指的是，由習欲而生的愛和貪慾的束縛從受產生，見欲的束縛從想產生。受可以修諸禪，想可以修無色。再次，心法有的是根，有的不是根。根法是受，非根法是想。因此根據意義來解說。問：五陰一切都是行，為什麼說一行陰？答：『五陰雖是行，而一受行名，有為法多故，說行陰非余。』因為行陰中有相應和不相應等有為行很多。相應指的是思、愿等。不相應指的是……

【English Translation】 English version: Endurance. This is speaking in accordance with the five Skandhas (the five aggregates constituting individual existence: form, feeling, perception, mental formations, and consciousness). Now we should speak in reverse order. The arising of purity or impurity has its root in the mind. Therefore, first observe the consciousness Skandha. After observing the consciousness Skandha, afflictions diminish. After afflictions diminish, the thought of Dharma arises. After the thought of Dharma arises, greed and acceptance will not arise. Greed and acceptance do not arise, therefore observe form. Therefore, first speak of the form Skandha and so on to the consciousness Skandha. Question: How to separately explain the form Skandha? Answer: 'Ten kinds are called form-entry, and uncaused false form, these are the distinctions of the form Skandha, as spoken by Muni (Sage).' Ten kinds are called form-entry, referring to eye, form, ear, sound, nose, smell, tongue, taste, body, touch. Uncaused false form, as described in the 'Karma Chapter'. These forms are individually explained as the form Skandha. 'What is called the consciousness Skandha, this is the mind-entry, within the eighteen Dhatus, also speaks of seven kinds.' What is called the consciousness Skandha is the mind-entry. Within the eighteen Dhatus (elements constituting experience), it also speaks of the seven mind-elements. 'The remaining are three Skandhas, uncaused three unconditioned, these are called Dharma-entry, also called Dharma-Dhatu.' The remaining three Skandhas are the feeling Skandha, perception Skandha, and mental formations Skandha. The uncaused three unconditioned refer to space, cessation through calculation, and cessation not through calculation. These seven dharmas can be called Dharma-entry and also Dharma-Dhatu. Question: For what reason are the feeling and perception Skandhas established separately as Skandhas, while other mental dharmas are grouped into one mental formations Skandha? Answer: 'Revolving in birth and death, know these are the two roots of contention, therefore feeling and perception are separated, establishing two kinds of Skandhas.' Two reasons cause sentient beings to revolve in birth and death. Namely, greed for pleasant feelings and inverted perceptions. Because of greed for pleasant feelings, love arises; because of inverted perceptions, views arise. The two roots of contention refer to the love born from habitual desires and the bondage of greed arising from feeling, and the bondage of views arising from perception. Feeling can cultivate various Dhyanas, perception can cultivate formless realms. Furthermore, some mental dharmas are roots, and some are not roots. Root dharmas are feeling, non-root dharmas are perception. Therefore, it is explained according to meaning. Question: All five Skandhas are mental formations, why speak of one mental formations Skandha? Answer: 'Although the five Skandhas are mental formations, one is named feeling-mental formations, because there are many conditioned dharmas, the mental formations Skandha is spoken of, not the others.' Because there are many conditioned mental formations in the mental formations Skandha, such as associated and non-associated. Associated refers to thought, volition, etc. Non-associated refers to...

得等。問一切悉是行陰。何故契經說一思為行陰非余。答勝故增上故前故。作相是行相。彼思是作性。若有餘陰悉入五陰中。今當如實說。

廣說諸法陰　　其數有八萬　戒等及余陰　　悉是五陰攝

八萬法陰皆色陰攝。以佛說語性故。有說。名性者行陰攝。余戒等五陰。彼戒陰色陰攝。定惠解脫解脫知見陰皆行陰攝。若有餘陰名悉入五陰中。問齊何當言法陰。答。

法陰謂經論　　如是一一說　及諸對治行　　悉名法陰數

有說。一一經論名為法陰。如是經論數有六千。復有說。一一陰處是法陰處。又說。陰處界處等為法陰數。如是說者謂眾生有八萬行。是故世尊隨彼所行為說對治。悉是法陰數。問前說十種謂色入。亦無作假色是名色陰。何等為入。答。

所謂眼耳鼻　　舌身及與意　色聲香味觸　　余則說法入

彼眼入者。眼識所依。四大所造凈色。不可見有對。耳鼻舌身亦如是。差別者。隨識所依。意入者。是心意識。名義業世施設。彼名等所作差別應當知。名者。名為心。名為意。名為識。義者。集起是心義。思量是意義。別知是識義。業者。遠知是心前知是意。續生是識。世者。過去世是意。當來世是心。現在世是識。施設者。界施設心。入施設意。陰施設識。複次

【現代漢語翻譯】現代漢語譯本得等（Dette）。問：一切都是行陰（Saṃskāra-skandha），為什麼契經（Sūtra）說只有『思』（cetanā）是行陰，而不是其他的呢？答：因為『思』最為殊勝，是增上緣，並且是先導。『作相』是行的相狀，而『思』是其作用的本質。如果還有其他的陰，都包含在五陰（pañca-skandha）之中。現在應當如實地說明。

廣泛地講說諸法陰，其數量有八萬。戒（śīla）等以及其他的陰，都包含在五陰之中。

八萬法陰都包含在色陰（rūpa-skandha）之中，因為佛陀宣說語言的性質就是色。有人說，『名』的性質屬於行陰。其餘的戒等五陰，其中的戒陰包含在色陰中，定（samādhi）、慧（prajñā）、解脫（vimokṣa）、解脫知見陰（vimokṣa-jñānadarśana-skandha）都包含在行陰中。如果還有其他的陰，『名』都包含在五陰之中。問：到什麼程度才能稱為法陰（dharma-skandha）？答：

法陰指的是經和論，像這樣一一說明，以及各種對治（pratipakṣa）之行，都稱為法陰的範疇。

有人說，每一部經和論都稱為法陰。這樣的經論數量有六千。還有人說，每一個陰處（skandha-āyatana）都是法陰處。又有人說，陰處、界處（dhātu-āyatana）等都屬於法陰的範疇。這樣說的人認為，眾生有八萬種行為，所以世尊隨順他們的行為而宣說對治之法，這些都屬於法陰的範疇。問：前面說十種，指的是色入（rūpāyatana），也沒有『作假色』，這被稱為色陰，那麼什麼是『入』（āyatana）呢？答：

所謂的眼（cakṣu）、耳（śrotra）、鼻（ghrāṇa）、舌（jihvā）、身（kāya）以及意（manas），色（rūpa）、聲（śabda）、香（gandha）、味（rasa）、觸（sparśa），其餘的則稱為法入（dharmāyatana）。

其中的眼入，是眼識（cakṣu-vijñāna）所依，由四大（mahābhūta）所造的清凈色，不可見但有對礙。耳、鼻、舌、身也是如此，差別在於它們各自是不同識所依。意入，是心（citta）、意（manas）、識（vijñāna）的名義、業、世、施設。應當瞭解這些名等所作的差別。名，指的是名為心、名為意、名為識。義，集起是心的意義，思量是意的意義，分別了知是識的意義。業，遠知是心的業，前知是意的業，續生是識的業。世，過去世是意，未來世是心，現在世是識。施設，界施設是心，入施設是意，陰施設是識。再次

【English Translation】 English version Dette (Dette). Question: Everything is the Saṃskāra-skandha (aggregate of mental formations), why does the Sūtra say that only 'cetanā' (volition/intention) is the Saṃskāra-skandha and not the others? Answer: Because 'cetanā' is the most excellent, it is the predominant condition, and it is the leader. 'Making appearance' is the characteristic of action, while 'cetanā' is the essence of its function. If there are other skandhas, they are all included in the five skandhas (pañca-skandha). Now, I will explain truthfully.

To speak extensively of the Dharma-skandhas, their number is eighty thousand. Śīla (moral conduct) and other skandhas are all included in the five skandhas.

The eighty thousand Dharma-skandhas are all included in the Rūpa-skandha (aggregate of form), because the Buddha said that the nature of language is form. Some say that the nature of 'name' belongs to the Saṃskāra-skandha. The remaining five skandhas, such as śīla, where the Śīla-skandha is included in the Rūpa-skandha, and Samādhi (concentration), Prajñā (wisdom), Vimokṣa (liberation), and Vimokṣa-jñānadarśana-skandha (aggregate of the knowledge and vision of liberation) are all included in the Saṃskāra-skandha. If there are other skandhas, 'name' is included in the five skandhas. Question: To what extent can it be called a Dharma-skandha? Answer:

Dharma-skandha refers to the Sūtras and Śāstras, as explained one by one, and various Pratipakṣa (antidotes) practices are all called categories of Dharma-skandha.

Some say that each Sūtra and Śāstra is called a Dharma-skandha. The number of such Sūtras and Śāstras is six thousand. Others say that each Skandha-āyatana (aggregate-sense base) is a Dharma-skandha-āyatana. Still others say that Skandha-āyatana, Dhātu-āyatana (element-sense base), etc., belong to the category of Dharma-skandha. Those who say this believe that sentient beings have eighty thousand behaviors, so the World Honored One preaches antidotes according to their behaviors, and these all belong to the category of Dharma-skandha. Question: Earlier, it was said that there are ten types, referring to Rūpāyatana (sense base of form), and there is no 'artificially created form', which is called Rūpa-skandha, so what is 'āyatana' (sense base)? Answer:

The so-called eye (cakṣu), ear (śrotra), nose (ghrāṇa), tongue (jihvā), body (kāya), and mind (manas), form (rūpa), sound (śabda), smell (gandha), taste (rasa), touch (sparśa), and the rest are called Dharma-āyatana (sense base of phenomena).

The eye-āyatana is the basis of eye-consciousness (cakṣu-vijñāna), the pure form made of the four great elements (mahābhūta), invisible but obstructive. The ear, nose, tongue, and body are also like this, the difference being that they are the basis of different consciousnesses. The mind-āyatana is the name, meaning, karma, world, and establishment of citta (mind), manas (intellect), and vijñāna (consciousness). The differences made by these names, etc., should be understood. Name refers to what is called mind, what is called intellect, and what is called consciousness. Meaning, gathering is the meaning of mind, thinking is the meaning of intellect, and distinguishing is the meaning of consciousness. Karma, knowing from afar is the karma of mind, knowing beforehand is the karma of intellect, and continuing rebirth is the karma of consciousness. World, the past world is intellect, the future world is mind, and the present world is consciousness. Establishment, the establishment of realm is mind, the establishment of sense base is intellect, and the establishment of aggregate is consciousness. Furthermore

貪恚癡等分別則無量境界。定心名不亂。此相違染污心名為亂。懈怠相應心名為下。精進相應心名為舉。少習凈心及染污心名為少。多習凈心名為多。少根易得少對治少隨轉。諸染污心名為小。此相違善心名為大。于彼得修習修不修習。如是染污心名不修。此相違善心名為修。自性解脫及在解脫。于彼染污心名不解脫。此相違善心名解脫。或有心自性解脫非在解脫。或有心在解脫非自性解脫。或有心自性解脫。亦在解脫或有心非自性解脫亦非在解脫。自性解脫非在解脫者。是學無漏心。在解脫非自性解脫者。是無學有漏心。自性解脫亦在解脫者。是無學無漏心。非自性解脫亦非在解脫者。是學有漏心及凡夫心。色入者三種。謂色處俱。色者青黃赤白。如是廣說。處者身作色。俱者如造畫等。聲入者三種。謂因受四大聲。因不受四大聲。因俱聲。因受四大者。謂咽喉唇舌因緣發聲。因不受四大者。謂風鈴樹等因緣發聲。因俱聲者。謂擊鼓吹貝因緣發聲。彼聲一一有二種。謂可意不可意。香入者三種。謂好香惡香非好惡香。味入者六種。謂辛酸甜苦鹹淡。問若嘗味時。別味者為舌識。先覺為身識耶。答若先覺冷暖則先身識后舌識。若先別辛等味者則先舌識後身識。觸入者十一種。謂四大及七種造色。七種造色。謂澀滑輕重

【現代漢語翻譯】現代漢語譯本貪、嗔、癡等等的分別有無量的境界。（貪：貪婪，嗔：憎恨，癡：愚昧）『定心』叫做不亂。與此相反，被染污的心叫做『亂』。與懈怠相應的心叫做『下』。與精進相應的心叫做『舉』。稍微熏習清凈心以及染污心叫做『少』。多多熏習清凈心叫做『多』。少根、容易獲得、少對治、少隨轉。各種染污心叫做『小』。與此相反的善心叫做『大』。對於它，得到修習、修習、不修習。像這樣，染污心叫做『不修』。與此相反的善心叫做『修』。自性解脫以及在解脫。對於它，染污心叫做『不解脫』。與此相反的善心叫做『解脫』。或者有心自性解脫但不在解脫。或者有心在解脫但非自性解脫。或者有心自性解脫，也在解脫。或者有心非自性解脫，也非在解脫。自性解脫但不在解脫的是學無漏心。（學：還在學習階段，無漏：沒有煩惱）在解脫但非自性解脫的是無學有漏心。（無學：已經完成學習，有漏：還有煩惱）自性解脫也在解脫的是無學無漏心。非自性解脫也非在解脫的是學有漏心以及凡夫心。色入有三種，即色處俱。（色入：視覺的感受，色處：視覺的對象）色是指青、黃、赤、白，像這樣廣泛地說。處是指身體所作的顏色。俱是指像繪畫等等。聲入有三種，即因受四大聲、因不受四大聲、因俱聲。（聲入：聽覺的感受）因受四大指的是咽喉、唇、舌等因緣發出的聲音。因不受四大指的是風鈴、樹等因緣發出的聲音。因俱聲指的是敲鼓、吹貝等因緣發出的聲音。這些聲音每一種都有兩種，即可意的和不可意的。香入有三種，即好香、惡香、非好惡香。（香入：嗅覺的感受）味入有六種，即辛、酸、甜、苦、咸、淡。（味入：味覺的感受）問：如果嘗味道時，分辨味道的是舌識，還是先覺察到的是身識呢？（舌識：舌頭的意識，身識：身體的意識）答：如果先覺察到冷暖，那麼先是身識后是舌識。如果先分辨出辛等味道，那麼先是舌識后是身識。觸入有十一種，即四大以及七種造色。（觸入：觸覺的感受，四大：地、水、火、風，造色：由四大產生的物質）七種造色是指澀、滑、輕、重。

【English Translation】 English version The distinctions of greed (tanha), hatred (dvesha), and delusion (moha) are immeasurable realms. 'Fixed mind' is called non-confusion. The mind that is contrary to this, being defiled, is called 'confusion'. The mind associated with laziness is called 'inferior'. The mind associated with diligence is called 'elevated'. Slightly practicing pure mind and defiled mind is called 'little'. Practicing pure mind a lot is called 'much'. Few roots, easily obtained, little antidote, little following. All defiled minds are called 'small'. The good mind that is contrary to this is called 'great'. Regarding it, obtaining practice, practicing, not practicing. Thus, the defiled mind is called 'not practiced'. The good mind that is contrary to this is called 'practiced'. Self-nature liberation and in liberation. Regarding it, the defiled mind is called 'not liberated'. The good mind that is contrary to this is called 'liberated'. Or there is a mind that is self-nature liberated but not in liberation. Or there is a mind that is in liberation but not self-nature liberated. Or there is a mind that is self-nature liberated and also in liberation. Or there is a mind that is neither self-nature liberated nor in liberation. Self-nature liberated but not in liberation is the learning non-outflow mind (Siksha-anasrava-citta). (Siksha: still in the learning stage, Anasrava: without outflows/afflictions) In liberation but not self-nature liberated is the no-learning outflow mind (Asiksha-sasrava-citta). (Asiksha: already completed learning, Sasrava: with outflows/afflictions) Self-nature liberated and also in liberation is the no-learning non-outflow mind. Neither self-nature liberated nor in liberation is the learning outflow mind and the mind of ordinary beings. The color entry (rupa-ayatana) has three types, namely color, place, and both. (Rupa-ayatana: visual perception, color entry) Color refers to blue, yellow, red, white, and so on, speaking broadly. Place refers to the color made by the body. Both refers to things like painting, etc. The sound entry (shabda-ayatana) has three types, namely sound caused by the four great elements (mahabhuta) through reception, sound caused by the four great elements without reception, and sound caused by both. (Shabda-ayatana: auditory perception) Sound caused by the four great elements through reception refers to sounds produced by the conditions of the throat, lips, and tongue. Sound caused by the four great elements without reception refers to sounds produced by the conditions of wind chimes, trees, etc. Sound caused by both refers to sounds produced by the conditions of striking drums, blowing conches, etc. Each of these sounds has two types, namely pleasant and unpleasant. The smell entry (gandha-ayatana) has three types, namely good smell, bad smell, and neither good nor bad smell. (Gandha-ayatana: olfactory perception) The taste entry (rasa-ayatana) has six types, namely spicy, sour, sweet, bitter, salty, and bland. (Rasa-ayatana: gustatory perception) Question: When tasting, is it the tongue consciousness (jihva-vijnana) that distinguishes the taste, or is it the body consciousness (kaya-vijnana) that perceives it first? (Jihva-vijnana: tongue consciousness, Kaya-vijnana: body consciousness) Answer: If coldness or warmth is perceived first, then it is first the body consciousness and then the tongue consciousness. If spicy, etc., tastes are distinguished first, then it is first the tongue consciousness and then the body consciousness. The touch entry (sprashtavya-ayatana) has eleven types, namely the four great elements (mahabhuta) and the seven kinds of derived matter (upadaya-rupa). (Sprashtavya-ayatana: tactile perception, mahabhuta: earth, water, fire, wind, upadaya-rupa: matter derived from the four great elements) The seven kinds of derived matter refer to roughness, smoothness, lightness, and heaviness.

冷暖飢渴。澀者粗強。滑者細軟。輕者不可稱重者淳厚。冷者求暖。饑者欲食。渴者欲飲。問何大增故澀滑乃至飢渴。答或有說無偏增者。彼業報先得澀。四大果乃至飢渴。復有說。水火增故滑。地風增故澀。地水增故重。風火增故輕。水風增故冷。風增故饑。火增故渴。問幾觸能起身識。答有說。從澀至渴一一能起。又說。五觸能起四大與澀。如是乃至飢渴。復有說者。十一種起身識等。是身識境界故無過。有二種自相。事自相及入處自相。事自相者等境界。入處自相者自相境界故。此十一種。二種欲界系。饑及渴非色界系。九種欲界色界系。色界衣雖不可稱。余亦可稱亦可積聚。雖無冷暖之患。而有長養調適。飢渴者。或說依果以飲。食能斷故。阿毗曇者說。報色不可斷已更續。罽賓者說。飢渴是善不善報障故不可知。食消已還復可知。是故富者飢渴是善報。貧者飢渴是不善報。法入者。四種無作色。如業品說。心法如行品說。心不相應行如雜品說。無為此品后當說。內入中眼入境界粗故前說。外入中色入自性粗故前說。苦樂所入門故說入處。又殺義是入處義。心心法於此中滅。問入處觸入處何差別。答觸入處即是入處。或入處非觸入處。外入是也。若內入處非分者。是入處。非觸入處(緣差不起觸者名非分也)

【現代漢語翻譯】現代漢語譯本冷暖、飢渴。粗糙的是澀，光滑的是細軟。輕的是不可稱量，重的是淳厚。冷了就想取暖，餓了就想吃東西，渴了就想喝水。問：什麼大大增加了澀、滑乃至飢渴？答：或者有人說沒有偏頗的增加。那是業報先前得到澀，四大（地、水、火、風，構成物質世界的四種基本元素）的結果乃至飢渴。又有人說，水火增加導致滑，地風增加導致澀，地水增加導致重，風火增加導致輕，水風增加導致冷，風增加導致饑，火增加導致渴。問：幾種觸覺能夠產生身識？答：有人說，從澀到渴每一種都能產生。又有人說，五種觸覺能夠產生四大與澀，像這樣乃至飢渴。又有人說，十一種能夠起身識等，這是身識的境界所以沒有過失。有兩種自相，事自相和入處自相。事自相是等同的境界。入處自相是自相的境界。這十一種，有兩種是欲界系（屬於欲界的），饑和渴不是系。九種是欲界系。**衣服雖然不可稱量，其餘的也可以稱量也可以積聚。雖然沒有冷暖的憂患，但是有長養調適。飢渴，或者有人說依靠果實來飲用，食物能夠斷絕飢渴的緣故。阿毗曇（論藏）的學者說，報色（由業力產生的色法）不可斷絕，斷絕後會再次延續。罽賓（古代地名，指罽賓地區的佛教徒）的學者說，飢渴是善或不善的報障，所以不可知。食物消化后又會恢復可知。因此富人的飢渴是善報，窮人的飢渴是不善報。法入（意識的對境）有四種無作色，如業品所說。心法如行品所說。心不相應行如雜品所說。無為法在此品之後將會說到。內入（內在的感官）中，眼入的境界粗糙所以先說。外入（外在的對境）中，色入的自性粗糙所以先說。苦樂是入門的途徑所以說入處。又殺戮的意義是入處的意義。心和心法在此中滅亡。問：入處和觸入處有什麼差別？答：觸入處就是入處。或者入處不是觸入處，外入就是這樣。如果內入處不是分位的，就是入處，不是觸入處（因緣差別不能生起觸覺的稱為非分）。

【English Translation】 English version Cold and warmth, hunger and thirst. Roughness is astringent, smoothness is fine and soft. Lightness is immeasurable, heaviness is substantial. When cold, one seeks warmth; when hungry, one desires food; when thirsty, one desires drink. Question: What greatly increases astringency, smoothness, and even hunger and thirst? Answer: Some say there is no biased increase. It is the result of karma, first obtaining astringency, the four great elements (earth, water, fire, and wind, the four basic elements that constitute the material world), and even hunger and thirst. Others say that the increase of water and fire causes smoothness, the increase of earth and wind causes astringency, the increase of earth and water causes heaviness, the increase of wind and fire causes lightness, the increase of water and wind causes coldness, the increase of wind causes hunger, and the increase of fire causes thirst. Question: How many kinds of touch can give rise to body consciousness? Answer: Some say that each one, from astringency to thirst, can give rise to it. Others say that the five kinds of touch can give rise to the four great elements and astringency, and so on, even to hunger and thirst. Still others say that eleven kinds can give rise to body consciousness, etc., because this is the realm of body consciousness, so there is no fault. There are two kinds of self-nature: the self-nature of things and the self-nature of entrances. The self-nature of things is the same realm. The self-nature of entrances is the realm of self-nature. Of these eleven kinds, two are related to the desire realm (belonging to the desire realm), hunger and thirst are not related. Nine kinds are desire realm related. **Although clothing is immeasurable, the rest can be measured and accumulated. Although there is no suffering from cold and warmth, there is growth, nourishment, and adjustment. Hunger and thirst, some say, rely on fruits for drinking, because food can cut off the cause of hunger and thirst. The scholars of Abhidhamma (the collection of treatises) say that resultant form (form produced by karma) cannot be cut off; it will continue again after being cut off. The scholars of Kashmir (ancient place name, referring to Buddhists in the Kashmir region) say that hunger and thirst are obstacles of good or bad retribution, so they cannot be known. After food is digested, it can be known again. Therefore, the hunger and thirst of the rich is good retribution, and the hunger and thirst of the poor is bad retribution. The dharma-entrance (the object of consciousness) has four kinds of non-active form, as described in the Karma section. Mental dharmas are as described in the Conduct section. Mental formations not corresponding to mind are as described in the Miscellaneous section. The unconditioned will be discussed after this section. Among the internal entrances (internal senses), the eye-entrance is discussed first because its realm is coarse. Among the external entrances (external objects), the form-entrance is discussed first because its nature is coarse. Suffering and happiness are the paths to enter, so they are called entrances. Also, the meaning of killing is the meaning of entrance. Mind and mental dharmas perish in this. Question: What is the difference between entrance and touch-entrance? Answer: Touch-entrance is the same as entrance. Or entrance is not touch-entrance; the external entrance is like this. If the internal entrance is not divisional, it is entrance, not touch-entrance (what cannot give rise to touch due to differences in conditions is called non-divisional).

。觸所住故名觸入處。觸空者唯是入處。觸所入門故如窗牖(天竺為窗牖為風入)。

觸所住故如聖住。亦應說受入處觸長養心心法觸所持來觸所轉故觸力故現在前。是故說觸入(聖住者中國名聖住邊地地名彌離車住也)。問云何一身具十二入。答。

雖於一身中　　所作事各異　依緣自性故　　十二種分別

於一身中具十二入。但事各異。若事是眼入。此事乃至非法入。若事是法入。此事乃至非眼入。問何等為眼入事乃至法入事。答眼以見色為事。色以眼所行為事。如是乃至法入。譬如一室十二人止事業各異。彼亦如是。又依緣差別說十二。謂六識身有六依六緣。又自性分別說十二。若眼自性乃至非法自性。若法自性乃至非眼自性。問十入處及法入少分。是色何故獨說一入處為色入。答。

雖有眾多色　　但說一色入　當知一色入　　三眼境界故

于彼入中。三眼境界者名為色入。肉眼天眼聖惠眼。以色粗故說二十種。所謂青黃赤白長短正不正方圓高下煙雲塵霧光影明闇。彼長等八事三種分別。余悉無記。問一切十二入儘是法性。何故但說一法入。答。

彼一切諸法　　雖儘是法入　法中眾多故　　一法入非余

彼一切雖儘是法入。但一入中眾多法故。謂色法無色法。

【現代漢語翻譯】現代漢語譯本：因為觸覺所依止的地方，所以稱為觸入處（Sparsha Ayatana）。觸覺和空界是唯一的入處。觸覺所進入的地方就像窗戶（在天竺，窗戶被稱為風進入的地方）。因為觸覺所依止的地方，就像聖者所住的地方。也應該說受入處（Vedana Ayatana）是觸覺滋養、心和心所法觸覺所支援、觸覺所帶來、觸覺所轉變、觸覺的力量所導致而現在前的。所以說觸入處（聖者所住的地方，在中國被稱為聖住，邊遠地區的地名叫做彌離車）。問：為什麼一個身體具有十二個入處？答：雖然在一個身體中，所做的事情各不相同，但依據因緣和自性，可以區分出十二種。在一個身體中具有十二個入處，但事情各有不同。如果某件事是眼入（Chakshu Ayatana），那麼這件事就不是非法入（Adharma Ayatana），反之亦然。問：什麼是眼入的事，乃至法入的事？答：眼睛以見色為事，色以被眼睛所行為事，以此類推，直到法入。譬如一個房間里住著十二個人，每個人做的事情都不同，這裡的情況也是如此。又依據因緣的差別來說明十二種入處，即六識身有六個所依和六個所緣。又依據自性的分別來說明十二種入處，即眼入的自性，乃至非法入的自性，法入的自性，乃至非眼入的自性。問：十個入處和法入的小部分是色，為什麼只說一個入處是色入（Rupa Ayatana）？答：雖然有眾多的色，但只說一個色入，應當知道一個色入是三種眼睛的境界。在那入處中，三種眼睛的境界被稱為色入，即肉眼、天眼、聖慧眼。因為色是粗顯的，所以說了二十種，即青、黃、赤、白、長、短、正、不正、方、圓、高、下、煙、云、塵、霧、光、影、明、暗。其中長等八種事物有三種分別，其餘都是無記。問：一切十二入處都是法性，為什麼只說一個法入？答：那一切諸法，雖然都屬於法入，但因為法中有很多種，所以一個法入不同於其他。那一切雖然都屬於法入，但一個入處中有很多法，即色法和無色法。

【English Translation】 English version: Because of the place where touch resides, it is called Sparsha Ayatana (sphere of touch). Touch and space are the only ayatanas. The place where touch enters is like a window (in India, a window is called the place where wind enters). Because of the place where touch resides, it is like the place where the saints dwell. It should also be said that Vedana Ayatana (sphere of feeling) is nourished by touch, supported by mental and mental factors of touch, brought by touch, transformed by touch, and caused by the power of touch to be present. Therefore, it is called Sparsha Ayatana (the place where the saints dwell is called Shengzhu in China, and the name of the remote area is Mileche). Question: Why does one body have twelve ayatanas? Answer: Although the things done in one body are different, twelve kinds can be distinguished according to conditions and nature. There are twelve ayatanas in one body, but the things are different. If something is Chakshu Ayatana (sphere of eye), then it is not Adharma Ayatana (sphere of non-dharma), and vice versa. Question: What is the matter of Chakshu Ayatana, and even Dharma Ayatana? Answer: The eye takes seeing form as its business, and form takes being acted upon by the eye as its business, and so on until Dharma Ayatana. For example, twelve people live in one room, and each person does different things, and the situation here is the same. Furthermore, twelve ayatanas are explained according to the difference of conditions, that is, the six consciousness bodies have six supports and six objects. Furthermore, twelve ayatanas are explained according to the distinction of self-nature, that is, the self-nature of Chakshu Ayatana, and even the self-nature of Adharma Ayatana, the self-nature of Dharma Ayatana, and even the self-nature of non-Chakshu Ayatana. Question: Ten ayatanas and a small part of Dharma Ayatana are form, why only say that one Ayatana is Rupa Ayatana (sphere of form)? Answer: Although there are many forms, only one Rupa Ayatana is mentioned, and it should be known that one Rupa Ayatana is the realm of the three eyes. Among those ayatanas, the realm of the three eyes is called Rupa Ayatana, namely the physical eye, the heavenly eye, and the sacred wisdom eye. Because form is coarse, twenty kinds are mentioned, namely blue, yellow, red, white, long, short, right, wrong, square, round, high, low, smoke, cloud, dust, fog, light, shadow, bright, and dark. Among them, the eight things such as long have three kinds of distinctions, and the rest are all neutral. Question: All twelve ayatanas are Dharma-nature, why only say one Dharma Ayatana? Answer: Although all those dharmas belong to Dharma Ayatana, because there are many kinds of dharmas, one Dharma Ayatana is different from others. Although all those belong to Dharma Ayatana, there are many dharmas in one Ayatana, namely form dharmas and formless dharmas.

相應不相應法。有為無為法。是故但說一法入。複次三有為相。彼法相不相違。彼入法入中。是故但說一法入。又一切諸法以名顯現。彼名入法入中。法者真實相。謂空解脫門。以前法覺法故。是空入法入中。身見能自覺者不然。顛倒轉故。法者第一義。謂寂滅涅槃。是法入法入中。問世尊說契經無量入。何故但說十二入。答。

彼十一切入　　八入二四入　及五解脫入　　皆悉十二攝

十一切入中。前八入及八勝處。是無貪善根性。悉入法入中。若取眷屬則五陰性悉入意入法入中。十一切入中。后二入及四無色入。是四陰性悉入意入法入中。二入者。謂無相眾生入及非想眾生入。無想眾生入十入性。除香味入。說四無色則已說非想入。五解脫入是慧性。眷屬是五陰性。悉入三入中。聲入意入法入(五解脫入者一者佛說即得解脫二者聞已思惟得三者因自誦經得四者因為他說法得五者因緣得也)。問所說十八界為種有十八名有十八。答。

界種說十七　　或說為十二　境界依者依　　分別十八種

十八界。或十七種。或十二種。若取意界則失六識。若取六識則失意界。譬如別取樹則失林。若取林則失樹。指卷等譬亦如是。若取意界則失六識。若取六識則失意界。問若然者云何說十八界。答。

【現代漢語翻譯】現代漢語譯本相應與不相應法，有為法與無為法。因此，只說一個『法入』（Dharmāyatana，法處）。再者，三有為相（生、住、滅）的法相併不相違背，它們都包含在『法入』中，所以只說一個『法入』。又，一切諸法都以名（Nāma，名稱）顯現，這些名包含在『法入』中。法（Dharma，佛法）的真實相是空解脫門（Śūnyatā-vimoksha-mukha，空解脫之門），因為之前的法覺知法，所以空包含在『法入』中。身見（Satkāya-dṛṣṭi，我見）能自覺是不可能的，因為它是顛倒的。法的第一義是寂滅涅槃（Nirvāṇa，寂滅），這個法包含在『法入』中。問：世尊（Bhagavān，佛陀）說契經（Sūtra，經）有無量入（Āyatana，處），為什麼只說十二入（Dvādaśa āyatanāni，十二處）？答：『彼十一切入，八入二四入，及五解脫入，皆悉十二攝。』十一切入（Daśa kṛtsnāyatanāni，十一切處）中，前八入（地、水、火、風、青、黃、赤、白）及八勝處（Aṣṭau abhibhāyatanāni，八勝處），是無貪善根（Allobha-kuśala-mūla，無貪善根）的性質，都包含在『法入』中。如果取其眷屬，則五陰（Pañca skandha，五蘊）的性質都包含在『意入』（Manāyatana，意處）和『法入』中。十一切入中，后二入（空無邊處、識無邊處）及四無色入（Catasro arūpāyatana，四無色處），是四陰（色受想行）的性質，都包含在『意入』和『法入』中。二入是指無想眾生入（Asañjñika sattva āyatana，無想有情處）和非想眾生入（Naivasaṃjñānāsaṃjñāyatana，非想非非想處）。無想眾生入具有十入的性質，除了香味入（Gandhāyatana, Rasāyatana，香處和味處）。說四無色處就已經包含了非想非非想處。五解脫入（Pañca vimokṣāyatanāni，五解脫處）是慧（Prajñā，智慧）的性質，其眷屬是五陰的性質，都包含在三入中，即聲入（Śrotrāyatana，耳處）、意入和法入。（五解脫入是指：一者聽佛說即得解脫，二者聽聞后思惟得解脫，三者因自己誦經得解脫，四者因為他人說法得解脫，五者因緣得解脫）。問：所說的十八界（Aṣṭādaśa dhātavaḥ，十八界）是種類上有十八種，還是名稱上有十八種？答：『界種說十七，或說為十二，境界依者依，分別十八種。』十八界，或者說十七種，或者說十二種。如果取意界（Manodhātu，意界），則失去六識（Ṣaṭ vijñānāni，六識）。如果取六識，則失去意界。譬如分別取樹則失去林，如果取林則失去樹。指卷等的譬喻也是如此。如果取意界則失去六識，如果取六識則失去意界。問：如果這樣，為什麼說有十八界？答：

【English Translation】 English version Corresponding and non-corresponding dharmas, conditioned and unconditioned dharmas. Therefore, only one 『Dharmāyatana』 (法處, the sphere of dharmas) is spoken of. Furthermore, the characteristics of the three conditioned states (birth, duration, and cessation) are not contradictory to the nature of that dharma; they are all included in the 『Dharmāyatana,』 so only one 『Dharmāyatana』 is spoken of. Moreover, all dharmas manifest through names (Nāma, 名稱), and these names are included in the 『Dharmāyatana.』 The true nature of Dharma (Dharma, 佛法) is the door of emptiness liberation (Śūnyatā-vimoksha-mukha, 空解脫之門), because the previous dharma cognizes the dharma, so emptiness is included in the 『Dharmāyatana.』 The self-view (Satkāya-dṛṣṭi, 我見) being able to self-cognize is not possible, because it is inverted. The ultimate meaning of Dharma is the quiescence of Nirvāṇa (Nirvāṇa, 寂滅), and this dharma is included in the 『Dharmāyatana.』 Question: The World-Honored One (Bhagavān, 佛陀) said that the Sūtras (Sūtra, 經) have countless spheres (Āyatana, 處), why are only twelve spheres (Dvādaśa āyatanāni, 十二處) spoken of? Answer: 『Those ten all-embracing spheres, the eight spheres, the two and four spheres, and the five liberation spheres, are all encompassed by the twelve.』 Among the ten all-embracing spheres (Daśa kṛtsnāyatanāni, 十一切處), the first eight spheres (earth, water, fire, wind, blue, yellow, red, white) and the eight spheres of mastery (Aṣṭau abhibhāyatanāni, 八勝處) are of the nature of the root of good without greed (Allobha-kuśala-mūla, 無貪善根), and are all included in the 『Dharmāyatana.』 If their retinue is taken, then the nature of the five aggregates (Pañca skandha, 五蘊) are all included in the 『Manāyatana』 (意處, the sphere of mind) and the 『Dharmāyatana.』 Among the ten all-embracing spheres, the last two spheres (sphere of infinite space, sphere of infinite consciousness) and the four formless spheres (Catasro arūpāyatana, 四無色處) are of the nature of the four aggregates (form, feeling, perception, volition), and are all included in the 『Manāyatana』 and the 『Dharmāyatana.』 The two spheres refer to the sphere of mindless beings (Asañjñika sattva āyatana, 無想有情處) and the sphere of neither perception nor non-perception (Naivasaṃjñānāsaṃjñāyatana, 非想非非想處). The sphere of mindless beings has the nature of ten spheres, except for the spheres of smell and taste (Gandhāyatana, Rasāyatana, 香處 and 味處). Speaking of the four formless spheres already includes the sphere of neither perception nor non-perception. The five liberation spheres (Pañca vimokṣāyatanāni, 五解脫處) are of the nature of wisdom (Prajñā, 智慧), and their retinue is of the nature of the five aggregates, all included in the three spheres, namely the sphere of sound (Śrotrāyatana, 耳處), the sphere of mind, and the sphere of dharmas. (The five liberation spheres refer to: first, attaining liberation upon hearing the Buddha's teachings; second, attaining liberation after hearing and contemplating; third, attaining liberation through reciting scriptures oneself; fourth, attaining liberation because others preach the Dharma; fifth, attaining liberation through conditions). Question: Are the eighteen realms (Aṣṭādaśa dhātavaḥ, 十八界) eighteen in terms of kind or eighteen in terms of name? Answer: 『The realm kinds are said to be seventeen, or said to be twelve; those that rely on the realm rely, distinguishing eighteen kinds.』 The eighteen realms, or seventeen kinds, or twelve kinds. If the mind realm (Manodhātu, 意界) is taken, then the six consciousnesses (Ṣaṭ vijñānāni, 六識) are lost. If the six consciousnesses are taken, then the mind realm is lost. For example, separately taking a tree loses the forest; if the forest is taken, then the tree is lost. The analogy of the finger and the scroll is also like this. If the mind realm is taken, then the six consciousnesses are lost; if the six consciousnesses are taken, then the mind realm is lost. Question: If that is so, why are there said to be eighteen realms? Answer:

境界依者依　　分別十八種

三事故說十八界。依故。依者故。境界故。依謂六依。眼界乃至意界。依者謂六識界。眼識界乃至意識界。境界謂六外界。若言阿羅漢最後心不生后識非意界者。此則不然。以余緣故后識不續如地無種。複次因觸故立十八界。眼觸三因緣生。謂眼色識。如是乃至意。器故。食故。食者故。器謂眼界。食謂色界。食者謂眼識界。問應說二十一界。二眼二耳二鼻為六。舌界身界七心界六外界。答。

二眼說一界　　以二一自故　耳鼻亦如是　　二共說一界　為令身端嚴　　彼皆不一一

雖有二眼而說一界。以一自故。共一四大造故。一自見故。非一自有二根。一識所依故。二眼眼識依亦不應二根。一識依一入處故。一入境界亦俱受一入境界故。二眼共取一色。以一眼見色則不明瞭。二眼見色則明瞭。二耳二鼻成一界亦如眼說。為莊嚴身故生二眼二耳二鼻。以一眼者人不愛敬故。是故眼等生二。身舌生一。如佛世尊雖說種種界。悉入十八界中。今當次第說。

若有諸餘界　　世尊契經說　各隨其自性　　悉入十八界

若世尊說余界悉入十八界中。以三事故。依故。依者故。緣故。如世尊說。憍尸迦。世有種種界。謂諸見以界名說。彼悉入法界中。若彼說六

【現代漢語翻譯】現代漢語譯本境界依處和所依，總共有十八種分別。因為三種原因，所以說有十八界：所依故，能依者故，境界故。所依指的是六個內界：眼界（cakṣur-dhātu，視覺器官）、乃至意界（mano-dhātu，意識）。能依者指的是六個識界：眼識界（cakṣur-vijñāna-dhātu，視覺意識）、乃至意識界（mano-vijñāna-dhātu，意識）。境界指的是六個外界（viṣaya-dhātu，對像界）。如果有人說，阿羅漢（arhat，已證悟者）的最後心識之後不再生起後續的意識，因此沒有意界，這是不對的。因為有其他因緣導致後續的意識不再相續，就像土地沒有種子一樣。再者，因為觸（sparśa，感官接觸）的緣故而建立十八界。眼觸（cakṣuḥ-sparśa，視覺接觸）由三種因緣產生，即眼、色（rūpa，顏色和形狀）和識。乃至意也是如此。器（indriya，感官功能）故，食（āhāra，滋養）故，食者（bhoktṛ，體驗者）故。器指的是眼界。食指的是色。食者指的是眼識界。有人問：應該說有二十一界。兩個眼睛、兩個耳朵、兩個鼻子共六個，加上舌界（jihvā-dhātu，味覺器官）、身界（kāya-dhātu，觸覺器官）是七個，心界（citta-dhātu，心）有六個，六個外界。回答：兩眼說一界，因為二者同一自性；耳鼻也是如此，二者共同說為一界；爲了使身體端正莊嚴，它們才不是一一分開的。雖然有兩隻眼睛，但說為一個眼界，因為它們具有同一自性，共同由四大（mahābhūta，四大元素）所造，共同具有一種自見性。並非一個自性具有兩個根，因為一個識只有一個所依。兩隻眼睛作為眼識的所依，也不應是兩個根，因為一個識只有一個入處（āyatana，感官領域）作為所依。一個入處也共同接受一個入處的境界，兩隻眼睛共同取一個顏色。因為用一隻眼睛看顏色則不清楚，用兩隻眼睛看顏色則清楚。兩個耳朵和兩個鼻子成為一個界，也像眼睛一樣說明。爲了莊嚴身體，所以生出兩隻眼睛、兩隻耳朵、兩隻鼻子。因為只有一隻眼睛的人，人們不會喜愛和尊敬他。因此，眼睛等生出兩個。身體和舌頭生出一個。正如佛世尊（Buddha-bhagavat，覺悟者）雖然說了種種界，都包含在十八界中。現在將依次說明。如果有其他的界，世尊在契經（sūtra，佛經）中說；各自隨著它們的自性，都包含在十八界中。如果世尊說其他的界都包含在十八界中，是因為三種原因：所依故，能依者故，緣故。如世尊說：『憍尸迦（Kauśika，帝釋天），世間有種種界，即各種見解以界的名字來說。它們都包含在法界（dharma-dhātu，法界）中。』如果他們說六

【English Translation】 English version The realms of dependence and that which is depended upon are differentiated into eighteen kinds. The eighteen realms are spoken of due to three reasons: because of the support, because of the one who relies, and because of the object. 'Support' refers to the six internal realms: the eye realm (cakṣur-dhātu, visual faculty), and so on, up to the mind realm (mano-dhātu, mind). 'The one who relies' refers to the six consciousness realms: the eye consciousness realm (cakṣur-vijñāna-dhātu, visual consciousness), and so on, up to the mind consciousness realm (mano-vijñāna-dhātu, mental consciousness). 'Object' refers to the six external realms (viṣaya-dhātu, object realms). If someone says that after the last mind of an Arhat (arhat, enlightened being), subsequent consciousness does not arise, therefore there is no mind realm, this is not correct. Because there are other causes due to which subsequent consciousness does not continue, just as land without seeds. Furthermore, the eighteen realms are established because of contact (sparśa, sensory contact). Eye contact (cakṣuḥ-sparśa, visual contact) arises from three causes: namely, the eye, form (rūpa, color and shape), and consciousness. And so on, up to the mind. Because of the instrument (indriya, sensory faculty), because of the nourishment (āhāra, nutriment), because of the one who nourishes (bhoktṛ, experiencer). 'Instrument' refers to the eye realm. 'Nourishment' refers to form. 'The one who nourishes' refers to the eye consciousness realm. Someone asks: There should be twenty-one realms. Two eyes, two ears, two noses, making six, plus the tongue realm (jihvā-dhātu, taste faculty), the body realm (kāya-dhātu, tactile faculty), making seven, the mind realm (citta-dhātu, mind) has six, and the six external realms. Answer: Two eyes are spoken of as one realm, because the two have one self-nature; The ears and nose are also like this, the two are spoken of together as one realm; In order to make the body upright and dignified, they are not each separate. Although there are two eyes, they are spoken of as one eye realm, because they have one self-nature, are jointly made of the four great elements (mahābhūta, four great elements), and jointly have one self-seeing nature. It is not that one self-nature has two roots, because one consciousness has only one support. The two eyes as the support of eye consciousness should also not be two roots, because one consciousness has only one entrance (āyatana, sensory sphere) as its support. One entrance also jointly receives one entrance's object, the two eyes jointly take one color. Because seeing a color with one eye is not clear, seeing a color with two eyes is clear. Two ears and two noses become one realm, also explained like the eyes. In order to adorn the body, two eyes, two ears, and two noses are born. Because a person with only one eye, people will not love and respect him. Therefore, eyes, etc., are born as two. The body and tongue are born as one. Just as the Buddha-Bhagavat (Buddha-bhagavat, the Blessed One) spoke of various realms, all are included in the eighteen realms. Now I will explain them in order. If there are other realms, the Blessed One spoke of in the sutras (sūtra, Buddhist scriptures); Each according to their own nature, all are included in the eighteen realms. If the Blessed One said that other realms are all included in the eighteen realms, it is because of three reasons: because of the support, because of the one who relies, and because of the condition. As the Blessed One said: 'Kauśika (Kauśika, Indra), in the world there are various realms, namely various views spoken of by the name of realms. They are all included in the dharma realm (dharma-dhātu, the realm of phenomena).' If they say six

十二界。如多界經說及余契經。以界名說者。各隨其義入十八界中。問界入陰何差別。答。

界說一切法　　彼即十二入　除三無為法　　余則說五陰

一切法說十八界。以不離依故。依者故緣故。彼一切法即說十二入。七心界為意入。此即義差別。除三無為余法說五陰。積聚勢故。問若一切法說界。界即是入。除三無為說陰。何故世尊三種說。答。

牟尼觀眾生　　欲解根不同　性行愚差別　　故說陰界入

眾生三種欲解。廣略中。廣者為說界。中者為說入。略者為說陰。軟中上根亦如是。恃性憍逸為說界。性義是界義。恃財憍逸為說入。輸門義是入義。恃命憍逸為說陰。以陰死法故。始行者為說界。少行者為說入。已行者為說陰。愚於色心為說界。愚於色為說入。愚於心法為說陰。問陰入界有何義。答。

聚積是陰義　　輸門義說入　種性義說界　　是三種差別

十一種無量色等。總說色陰。如庫藏如軍眾。譬如四種軍其類各別名為軍眾。色亦如是。雖有十一同一色相名為色陰。如阿毗曇說。善觀色陰者。一極微攝一界一入一陰少分。不善觀者言。一極微攝一界一入一陰。如色陰。受想行識陰亦如是。輸門義說入者。通苦樂故。種性義說界者。如一山中多有諸性。金性銀性

【現代漢語翻譯】現代漢語譯本：十二界（Dvādaśa-dhātava）：如《多界經》所說及其他契經，以『界』（dhātu）之名說，各自隨其意義歸入十八界（Aṣṭādaśa-dhātava）中。問：界（dhātu）、入（āyatana）、陰（skandha）有何差別？答：『界』說一切法，彼即十二『入』，除三無為法（asaṃskṛta-dhātu），余則說五『陰』。一切法說十八『界』，以不離依故，依者故緣故。彼一切法即說十二『入』，七心界為意『入』（mana-āyatana），此即意義差別。除三無為余法說五『陰』，積聚勢故。問：若一切法說『界』，『界』即是『入』，除三無為說『陰』，何故世尊三種說？答：牟尼（muni，聖者）觀眾生，欲解根不同，性行愚差別，故說『陰』『界』『入』。眾生三種欲解：廣、略、中。廣者為說『界』，中者為說『入』，略者為說『陰』。軟、中、上根亦如是。恃性憍逸為說『界』，『性』義是『界』義。恃財憍逸為說『入』，輸門義是『入』義。恃命憍逸為說『陰』，以『陰』死法故。始行者為說『界』，少行者為說『入』，已行者為說『陰』。愚於色心為說『界』，愚於色為說『入』，愚於心法為說『陰』。問：『陰』『入』『界』有何義？答：聚積是『陰』義，輸門義說『入』，種性義說『界』，是三種差別。十一種無量色等，總說色『陰』（rūpa-skandha），如庫藏如軍眾。譬如四種軍其類各別名為軍眾，色亦如是。雖有十一同一色相名為色『陰』。如阿毗曇（Abhidhamma）說：善觀色『陰』者，一極微（paramāṇu）攝一『界』一『入』一『陰』少分。不善觀者言：一極微攝一『界』一『入』一『陰』。如色『陰』，受『陰』（vedanā-skandha）、想『陰』（saṃjñā-skandha）、行『陰』（saṃskāra-skandha）、識『陰』（vijñāna-skandha）亦如是。輸門義說『入』者，通苦樂故。種性義說『界』者，如一山中多有諸性：金性、銀性。

【English Translation】 English version: The Twelve Dhātus (Dvādaśa-dhātava): As stated in the Multitude of Dhātus Sutra and other Agamas, when speaking of 'dhātu' (element), each according to its meaning, is included within the Eighteen Dhātus (Aṣṭādaśa-dhātava). Question: What are the differences between dhātu, āyatana (sense-base), and skandha (aggregate)? Answer: 'Dhātu' speaks of all dharmas; these are the twelve 'āyatanas'. Except for the three unconditioned dharmas (asaṃskṛta-dhātu), the remainder are spoken of as the five 'skandhas'. All dharmas are spoken of as the eighteen 'dhātus', because they are inseparable from their basis; the basis is the condition. These all dharmas are spoken of as the twelve 'āyatanas'; the seven mind-dhātus are the mind 'āyatana' (mana-āyatana). This is the difference in meaning. Except for the three unconditioned dharmas, the remaining dharmas are spoken of as the five 'skandhas', because of their nature of accumulation. Question: If all dharmas are spoken of as 'dhātus', and 'dhātus' are the same as 'āyatanas', and except for the three unconditioned dharmas, 'skandhas' are spoken of, why did the World-Honored One speak of them in three ways? Answer: The Muni (muni, sage) observes sentient beings; their desires and understanding differ in capacity; their natures, conduct, and ignorance differ; therefore, he speaks of 'skandhas', 'dhātus', and 'āyatanas'. Sentient beings have three kinds of desires and understanding: extensive, concise, and intermediate. For the extensive, he speaks of 'dhātus'; for the intermediate, he speaks of 'āyatanas'; for the concise, he speaks of 'skandhas'. The soft, middling, and superior faculties are also like this. For those arrogant due to their nature, he speaks of 'dhātus'; the meaning of 'nature' is the meaning of 'dhātu'. For those arrogant due to their wealth, he speaks of 'āyatanas'; the meaning of 'entrance' is the meaning of 'āyatana'. For those arrogant due to their life, he speaks of 'skandhas', because 'skandhas' are subject to death. For beginners, he speaks of 'dhātus'; for those with little practice, he speaks of 'āyatanas'; for those who have already practiced, he speaks of 'skandhas'. For those ignorant of form and mind, he speaks of 'dhātus'; for those ignorant of form, he speaks of 'āyatanas'; for those ignorant of mental dharmas, he speaks of 'skandhas'. Question: What is the meaning of 'skandha', 'āyatana', and 'dhātu'? Answer: Accumulation is the meaning of 'skandha'; the meaning of 'entrance' is spoken of as 'āyatana'; the meaning of 'nature' is spoken of as 'dhātu'; these are the three differences. The eleven kinds of immeasurable colors, etc., are collectively spoken of as the form 'skandha' (rūpa-skandha), like a treasury or an army. Just as the four kinds of armies are distinct in their categories but are called an army, so too is form. Although there are eleven, they share the same characteristic of form and are called the form 'skandha'. As the Abhidhamma (Abhidhamma) says: One who observes the form 'skandha' well, one ultimate particle (paramāṇu) includes a small portion of one 'dhātu', one 'āyatana', and one 'skandha'. One who does not observe well says: One ultimate particle includes one 'dhātu', one 'āyatana', and one 'skandha'. Like the form 'skandha', so too are the feeling 'skandha' (vedanā-skandha), perception 'skandha' (saṃjñā-skandha), volition 'skandha' (saṃskāra-skandha), and consciousness 'skandha' (vijñāna-skandha). The meaning of 'entrance' is spoken of as 'āyatana' because it connects to both suffering and happiness. The meaning of 'nature' is spoken of as 'dhātu' because, like a mountain, there are many natures within it: the nature of gold, the nature of silver.

等。如是一身中種種性各異故說十八界。問以何等故說十八界十二入五陰不增不減。答。

境界依者依　　度量法所應　是故界入陰　　不增亦不減

界度量所應者六依。六依者六緣。彼依若增則非依以無依者故。若減則依者無所依故。如是一切入亦以依緣為量。陰者何故染著色。樂受著故。何故樂受著。想顛倒故。何故想顛倒。煩惱相應故。煩惱依意意即依意。如所說意緣法生意識。離是依更無餘依故。已說界入陰自性及因緣。今當廣說界。

界中一可見　　又說一切界　無記謂八種　　余則善不善

界中一可見者。十八界中色界可見可視。在此在彼是故可見。複次示人心行是故可見。複次自現故。謂眼所行。當知十七不可見無行相故。又說。一切界皆可見。慧眼境界故。如所說偈。彼一切諸法。慧者見無我。如阿毗曇說。學見跡見四真諦跡故。是故十八界一切皆可見。無記謂八種者。八界無記。謂五情香味觸。無愛不愛果可記故說無記。餘十界可記。善及不善故。謂色聲法七心界。善身動是善色。不善身動是不善色。余色無記。如是聲口動凈心七識界是善。無慚無愧相應心是不善。余則無記法界。若心相應如心說。若不相應如雜品說。善有四種。自性相應共起第一義。自性善者。慚愧及

【現代漢語翻譯】現代漢語譯本：等等。像這樣，因為一個身體中種種性質各不相同，所以說有十八界。問：因為什麼緣故說十八界、十二入、五陰不多也不少呢？答：

境界所依賴的，是所依賴的；度量法，是應當的。因此，界、入、陰，不多也不少。

『界度量所應者六依』，六依就是六緣。這些所依賴的如果增加，就不是所依賴的了，因為沒有能依賴的東西；如果減少，那麼所依賴的東西就沒有所依賴的對象了。像這樣，一切入也以所依賴的因緣為度量。陰是因為什麼而對色產生染著呢？因為對樂受產生執著。為什麼對樂受產生執著呢？因為想顛倒。為什麼想顛倒呢？因為與煩惱相應。煩惱依賴於意，意又依賴於意。就像所說的，意緣法而生意識。離開了這些所依賴的，就沒有其他的所依賴的了。已經說了界、入、陰的自性和因緣，現在應當廣泛地解說界。

界中有一種是可見的，又說一切界都是可見的。無記是指八種，其餘的則是善或不善。

『界中一可見者』，十八界中，色界是可見的。因為它在此處或彼處，所以是可見的。其次，它顯示了人心的行為，所以是可見的。再次，因為它自身顯現，也就是眼睛所能看到的。應當知道，其餘十七界是不可見的，因為沒有行相。又說，一切界都是可見的，因為是慧眼的境界。就像偈頌所說：『對於一切諸法，有智慧的人能見到無我。』就像《阿毗曇》所說，學習能見到，見到四真諦的足跡。因此，十八界一切都是可見的。『無記謂八種者』，八界是無記的，指的是五根（眼、耳、鼻、舌、身）和香味觸。因為沒有可愛或不可愛的果報可以記述，所以說是無記。其餘十界是可以記述的，因為有善和不善。指的是色、聲、法七心界。善的身動是善色，不善的身動是不善色，其餘的色是無記。像這樣，聲音、口動、清凈心、七識界是善的。與無慚無愧相應的心是不善的。其餘的則是無記法界。如果法界與心相應，就如心所說；如果不相應，就如雜品所說。善有四種：自性善、相應善、共起善、第一義善。自性善指的是慚和愧，以及

【English Translation】 English version: Etc. Thus, because the various natures in one body are different, it is said that there are eighteen realms (dhatus). Question: For what reason are eighteen realms, twelve entrances (ayatanas), and five aggregates (skandhas) said to be neither increased nor decreased? Answer:

That which the realm relies on, is what it relies on; The measure of the Dharma, is what it should be. Therefore, realms, entrances, and aggregates, Are neither increased nor decreased.

'The measure of what the realm should be is the six supports (sad-asraya).' The six supports are the six conditions (hetu). If these supports increase, then they are not supports, because there is nothing to rely on; if they decrease, then what is supported has nothing to rely on. Likewise, all entrances are also measured by the conditions they rely on. Why is there attachment to form (rupa) in the aggregates? Because there is attachment to pleasant feeling (sukha-vedana). Why is there attachment to pleasant feeling? Because of the perverted perception (viparyasa-samjna). Why is there perverted perception? Because it corresponds to afflictions (kleshas). Afflictions rely on mind (manas), and mind relies on mind. As it is said, mind conditions Dharma and gives rise to consciousness (vijnana). Apart from these supports, there are no other supports. The nature and conditions of realms, entrances, and aggregates have already been discussed. Now, the realms will be explained extensively.

Among the realms, one is visible, And it is also said that all realms are visible. The indeterminate (avyakrta) refers to eight types, The rest are either wholesome (kusala) or unwholesome (akusala).

'Among the realms, one is visible' refers to the form realm (rupa-dhatu) among the eighteen realms. It is visible because it is here or there. Furthermore, it shows the actions of the human mind, so it is visible. Moreover, it manifests itself, that is, what the eye can see. It should be known that the other seventeen are invisible because they have no characteristics. It is also said that all realms are visible because they are the realm of the wisdom eye (prajna-caksu). As the verse says: 'To all these dharmas, the wise see no self.' As the Abhidhamma says, learning can see, seeing the traces of the Four Noble Truths. Therefore, all eighteen realms are visible. 'The indeterminate refers to eight types' means that eight realms are indeterminate, referring to the five senses (eye, ear, nose, tongue, body) and smell, taste, and touch. Because there are no lovable or unlovable results to be recorded, they are said to be indeterminate. The remaining ten realms can be recorded because they are wholesome or unwholesome. These refer to form, sound, and the seven mind realms. Wholesome bodily action is wholesome form; unwholesome bodily action is unwholesome form; the remaining form is indeterminate. Likewise, sound, speech, pure mind, and the seven consciousness realms are wholesome. The mind corresponding to shamelessness and lack of remorse is unwholesome. The rest is the indeterminate Dharma realm (dharma-dhatu). If the Dharma realm corresponds to the mind, it is as the mind says; if it does not correspond, it is as the miscellaneous categories say. There are four types of wholesome: wholesome by nature, wholesome by association, wholesome by co-arising, and wholesome by ultimate meaning. Wholesome by nature refers to shame (hri) and remorse (apatrapya), and

三善根。相應者。即彼相應心心法。共起者。即彼所起身口業及心不相應行。第一義者。謂涅槃。是為四種善。自性不善者。無慚無愧三不善根。相應者。即彼相應心心法。共起者。即彼所起身口業及心不相應行。第一義者。輪轉危險。俱相違者是無記。問一切法十二入。即是世尊所記。何故說無記。答不以一向不說故名無記。善者記為善。不善者記為不善。不記善不善故說無記。若因果時則記因果異則無記。或有不說名無記。如記論契經說。

一切皆當死　　是論一向記　一切死復生　　是名分別論　若問生殊勝　　是名詰問論　眾生五陰異　　是名止記論

一向記論者。若有問一切眾生悉當死耶。應一向答。一切眾生皆悉當死。分別論者。若有問一切皆當死死復生耶。應分別答。有煩惱者死而復生。無煩惱者死已不生。詰問記論者。若有問人生殊勝不。應反問汝方何趣故問。若言方天趣應答言劣。若言方惡趣應答言勝。止記論者。若有問陰與眾生為異為同耶。應當止。何以故。以不應故。譬如有問石女兒善恭敬不。石女無兒何得答言恭敬不恭敬。如是有陰而無眾生。何得有同異耶。以不應故不答。阿毗曇者說。一向記論者。若有問如來無所著等正覺耶。善說教法耶。世尊弟子善向耶。色無常受想

【現代漢語翻譯】現代漢語譯本三善根（kusala-mūla）。相應者，即與彼相應的內心和心理活動（citta-caitasika）。共起者，即由彼所引發的身口意業，以及與心不相應的行為（citta-viprayukta-saṃskāra）。第一義者，指的是涅槃（nirvāṇa）。以上是四種善的定義。自性不善者，指的是無慚（ahrīkya）、無愧（anapatrāpya）和三不善根（akuśala-mūla）。相應者，即與彼相應的內心和心理活動。共起者，即由彼所引發的身口意業，以及與心不相應的行為。第一義者，指的是在輪迴（saṃsāra）中的危險。俱相違者，指的是無記（avyākṛta）。問：一切法（sarva-dharma）的十二入（dvādaśa-āyatana），即是世尊（Śākyamuni）所記說的，為何又說無記？答：並非因為一概不說才稱為無記。善的，記為善；不善的，記為不善；不記善與不善，所以說無記。如果是因果關係，則記為因果；如果不是因果關係，則為無記。或者，有些不說的情況也稱為無記，如記論契經（saṃyukta-āgama）所說：『一切皆當死，是論一向記；一切死復生，是名分別論；若問生殊勝，是名詰問論；眾生五陰異，是名止記論。』一向記論者，如果有人問：『一切眾生（sarva-sattva）都將死亡嗎？』，應一概回答：『一切眾生都將死亡。』分別論者，如果有人問：『一切都將死亡，死亡后又會再生嗎？』，應分別回答：『有煩惱（kleśa）者死後會再生，無煩惱者死後不再生。』詰問記論者，如果有人問：『人（manuṣya）的生命殊勝嗎？』，應反問：『你以何種趣（gati）為標準來問？』如果說是以天趣（deva-gati）為標準，應回答說『不如天趣』；如果說是以惡趣（durgati）為標準，應回答說『勝於惡趣』。止記論者，如果有人問：『五陰（pañca-skandha）與眾生是異還是同？』，應當停止回答。為什麼呢？因為這個問題不恰當。譬如有人問：『石女兒（vandhyā-putra）是否懂得恭敬？』，石女沒有兒子，怎麼能回答恭敬或不恭敬呢？同樣，只有五陰而沒有眾生，怎麼能說同異呢？因為不恰當所以不回答。阿毗曇（Abhidharma）論者說，一向記論者，如果有人問：『如來（Tathāgata）是否無所著等正覺（anupalabdha-bodhi）？是否善於說法教化？世尊的弟子是否善於修行？色（rūpa）、受（vedanā）、想（saṃjñā）……』

【English Translation】 English version The three wholesome roots (kusala-mūla). 'Associated' refers to the mind and mental factors (citta-caitasika) that are associated with them. 'Arising together' refers to the physical, verbal, and mental actions that arise from them, as well as the formations not associated with mind (citta-viprayukta-saṃskāra). 'Ultimate meaning' refers to nirvāṇa. 'By nature unwholesome' refers to lack of shame (ahrīkya), lack of embarrassment (anapatrāpya), and the three unwholesome roots (akuśala-mūla). 'Associated' refers to the mind and mental factors that are associated with them. 'Arising together' refers to the physical, verbal, and mental actions that arise from them, as well as the formations not associated with mind. 'Ultimate meaning' refers to the dangers of cyclic existence (saṃsāra). 'Mutually contradictory' refers to the indeterminate (avyākṛta). Question: The twelve āyatanas (dvādaśa-āyatana) of all dharmas (sarva-dharma) are what the World-Honored One (Śākyamuni) has spoken of. Why are they also said to be indeterminate? Answer: It is not because of simply not speaking about them that they are called indeterminate. What is wholesome is designated as wholesome; what is unwholesome is designated as unwholesome. Because neither wholesome nor unwholesome is designated, it is said to be indeterminate. If there is a cause-and-effect relationship, then it is designated as cause and effect; if there is no cause-and-effect relationship, then it is indeterminate. Or, some things that are not spoken about are called indeterminate, as it says in the Saṃyukta-āgama: 'All will die, this is a straightforward statement; all die and are reborn, this is called a differentiated statement; if asked about the superiority of birth, this is called an interrogative statement; the five skandhas (pañca-skandha) of beings are different, this is called a restrictive statement.' A straightforward statement: If someone asks, 'Will all beings (sarva-sattva) die?', one should answer straightforwardly, 'All beings will die.' A differentiated statement: If someone asks, 'All will die, and after dying will be reborn?', one should answer differentially, 'Those with afflictions (kleśa) will die and be reborn; those without afflictions will die and not be reborn.' An interrogative statement: If someone asks, 'Is human (manuṣya) life superior?', one should ask in return, 'In relation to which realm (gati) are you asking?' If they say in relation to the deva-gati, one should answer that it is inferior. If they say in relation to the দুর্গতি, one should answer that it is superior. A restrictive statement: If someone asks, 'Are the five skandhas the same as or different from beings?', one should stop answering. Why? Because the question is inappropriate. For example, if someone asks, 'Does a barren woman's son (vandhyā-putra) know respect?', a barren woman has no son, so how can one answer whether he knows respect or not? Likewise, there are only five skandhas and no being, so how can one speak of same or different? Because it is inappropriate, one does not answer. The Abhidharma masters say that a straightforward statement is when someone asks, 'Is the Tathāgata (Tathāgata) a perfectly enlightened one free from attachments (anupalabdha-bodhi)? Does he teach the Dharma well? Are the World-Honored One's disciples practicing well? Are rūpa, vedanā, saṃjñā...'

行識無常耶。善分別苦集滅道耶。應一向答。義饒益故。分別論者。若言為我說法。應問言。法有眾多。若過去若未來若現在。欲說何法。若言為我說過去法。應問。過去法亦多。或色陰。或受想行識陰。為說何者。若言色陰。應問。色陰亦多。或善不善無記。為說何者。若言善色。應問。善色有七種。不殺生乃至不綺語。為說何者。若言不殺。應問。不殺有三種。不貪不恚不癡。為說何者。若言不貪。應問言。不貪有二種。作及無作。為說何者。如是等論名為分別記論。詰問論者。若有問法。應反詰。法有眾多。汝問何者。不為分別若過去未來現在乃至作無作。若軟心者為分別說。若諂曲者則還反問令彼自答。是名詰問論。止記論者。若有問言世有邊耶世無邊耶。如是等如虛空花鬘不可記言香與不香。是名止記論。已說記無記。十二有對今當說。

十二界有對　　一界說少分　十界七有對　　一少分亦然　說境界有對　　障礙及與緣

眼耳鼻舌身界及七心界。此十二界說有對。法界中少分亦說有對。謂心法。又十色界說有對。七心界及法界少分亦說有對。問此中說何等有對。答。

說境界有對　　障礙及與緣

三種有對。境界有對。障礙有對。緣有對。境界有對者。如施設經所說。眼與色

【現代漢語翻譯】現代漢語譯本行識是無常的嗎？能善於分辨苦、集、滅、道四聖諦嗎？應該直接回答，因為這在義理上是有饒益的。如果是分別論者，如果他說要為你說法，你應該問：『法有很多種，是過去的、未來的還是現在的？你想說哪種法？』如果他說要說過去的法，你應該問：『過去的法也很多，是色陰，還是受、想、行、識陰？你想說哪一個？』如果他說色陰，你應該問：『色陰也很多，是善、不善還是無記？你想說哪一個？』如果他說善色，你應該問：『善色有七種，不殺生，乃至不綺語，你想說哪一個？』如果他說不殺生，你應該問：『不殺生有三種，不貪、不嗔、不癡，你想說哪一個？』如果他說不貪，你應該問：『不貪有兩種，作和無作，你想說哪一個？』像這樣的辯論，就叫做分別記論。如果是詰問論者，如果有人問法，應該反問：『法有很多種，你問哪一種？』不要為他分別過去、未來、現在，乃至作、無作。如果對方是心腸柔軟的人，就為他分別解說；如果對方是諂媚虛偽的人，就反過來詰問，讓他自己回答。這叫做詰問論。如果是止記論者，如果有人問：『世界有邊嗎？世界沒有邊嗎？』像這樣的問題，就像虛空中的花環，無法記說它是香還是不香。這叫做止記論。已經說了記和無記，現在應當說十二有對。

十二界有對，一界說少分，十界七有對，一少分亦然，說境界有對，障礙及與緣。

眼界、耳界、鼻界、舌界、身界及七心界（即眼識界、耳識界、鼻識界、舌識界、身識界、意識界、末那識界）。這十二界都說是有對的。法界中少部分也說是有對的，就是心法。又有十個界說是有對的，七心界及法界少分也說是有對的。問：這裡面說的是哪種有對？答：

說境界有對，障礙及與緣。

有三種有對：境界有對、障礙有對、緣有對。境界有對，如《施設經》所說，眼與色。

【English Translation】 English version 'Is the activity of consciousness impermanent? Are you skilled in distinguishing the Four Noble Truths of suffering, its origin, its cessation, and the path? You should answer directly, because it is beneficial in terms of meaning. If it is a discriminative debater, and he says he wants to explain the Dharma to you, you should ask: 『There are many kinds of Dharma, whether past, future, or present. Which Dharma do you want to explain?』 If he says he wants to explain the past Dharma, you should ask: 『There are also many past Dharmas, whether the form aggregate (rupa-skandha), or the aggregates of feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana). Which one do you want to explain?』 If he says the form aggregate, you should ask: 『There are also many form aggregates, whether wholesome, unwholesome, or neutral. Which one do you want to explain?』 If he says wholesome form, you should ask: 『There are seven kinds of wholesome form, not killing, and so on, up to not engaging in frivolous speech. Which one do you want to explain?』 If he says not killing, you should ask: 『There are three kinds of not killing, not being greedy, not being hateful, and not being deluded. Which one do you want to explain?』 If he says not being greedy, you should ask: 『There are two kinds of not being greedy, active and inactive. Which one do you want to explain?』 Such debates are called discriminative recorded debates. If it is an interrogative debater, if someone asks about the Dharma, you should counter-question: 『There are many kinds of Dharma, which one are you asking about?』 Do not discriminate for him whether it is past, future, or present, or active or inactive. If the other person is soft-hearted, then explain it discriminatively for him; if the other person is flattering and deceitful, then question him back and let him answer himself. This is called an interrogative debate. If it is a withholding debater, if someone asks: 『Is the world finite? Is the world infinite?』 Such questions are like a garland of flowers in the sky, which cannot be recorded as fragrant or not fragrant. This is called a withholding recorded debate. Having spoken of recorded and unrecorded, now we shall speak of the twelve spheres of contact (ayatana).'

The twelve spheres have contact, one sphere is said to have a small part, ten spheres have seven contacts, one small part is also like that, speaking of contact with objects, obstacles and conditions.

The eye sphere (caksu-dhatu), ear sphere (srotra-dhatu), nose sphere (ghrana-dhatu), tongue sphere (jihva-dhatu), body sphere (kaya-dhatu), and the seven mind spheres (sapta vijnana-dhatu) (namely, eye consciousness sphere, ear consciousness sphere, nose consciousness sphere, tongue consciousness sphere, body consciousness sphere, mind consciousness sphere, and manas consciousness sphere). These twelve spheres are all said to have contact. A small part of the Dharma sphere (dharma-dhatu) is also said to have contact, which is mental Dharma. Also, ten spheres are said to have contact, the seven mind spheres and a small part of the Dharma sphere are also said to have contact. Question: Which kind of contact is being spoken of here? Answer:

Speaking of contact with objects, obstacles and conditions.

There are three kinds of contact: contact with objects, contact with obstacles, and contact with conditions. Contact with objects, as stated in the Establishment Treatise (Prajnapana-sastra), is the eye and form (rupa).

對。乃至意與法對。已說意界當知。已說七心界法界少分是故當知。十二界一界少分是有對。五外界法界少分是無對。如彼經等說。若觀陸則不觀水。如是廣說。障礙有對者。謂各各相對。各各處障礙。若彼有一則無第二住。極微聚故。障礙故。可分故。據處所故當知。八無對此中應廣說。緣有對者。心心法于境界轉。應如是言。若法境界有對。彼法障礙有對耶。應作四句。或境界有對非障礙有對者。七心界及心相應法界。或障礙有對非境界有對者。五外界。或境界亦障礙有對者。五內界。或非境界亦非障礙有對者。法入所攝色無為心不相應行。若法境界有對。彼緣有對耶。謂緣有對是境界有對。或境界有對非緣有對。謂五內界。

有漏有十五　　餘二三三有　欲有中有四　　十一在二有

十五界一向有漏。五內界五外界五識界。漏所生故。生漏故。漏處故。漏于中起故說有漏。如前有怖畏。與漏俱故說有漏。如雜毒食。餘二者。意界法界意識界。此三界二種。或有漏或無漏。若漏所生是有漏。相違則無漏。三三有者。意界法界意識界。三有中可得。欲有色有無色有。無漏者是不繫。雖三界身中得。非自性得故。欲界中有四者。香界味界及此境界識。非色無色界。離揣食慾故。三入是揣食性。彼亦應無觸

【現代漢語翻譯】現代漢語譯本：乃至意界與法界相對。已經說了意界，應當知道（法界）。已經說了七個心界，法界只是少部分，因此應當知道。十二界中，有一個界和少部分是有對的。五個外界和法界的少部分是無對的。如經中所說：『如果觀察陸地，則不觀察水。』像這樣廣泛地說。障礙有對是指，它們各自相對，各自處在障礙之中。如果其中有一個，就沒有第二個可以存在的地方。因為它們是極微小的聚集，互相障礙，可以分割，佔據一定處所，所以應當知道。八個無對的，這裡應該廣泛說明。緣有對是指，心和心所法在境界上運轉。應該這樣說：『如果一個法所對的境界是有對的，那麼這個法所造成的障礙也是有對的嗎？』應該分成四種情況：或者境界是有對的，但障礙不是有對的，比如七個心界以及與心相應的法界；或者障礙是有對的，但境界不是有對的，比如五個外界；或者境界和障礙都是有對的，比如五個內界；或者既不是境界也不是障礙的，比如法入所包含的色法、無為法、心不相應行法。如果一個法所對的境界是有對的，那麼它所緣的也是有對的嗎？所緣有對的一定是境界有對的，或者境界有對的，但所緣不是有對的，比如五個內界。有漏的有十五個，其餘兩個和三個是有漏和無漏兩種。欲界中有四個，十一個存在於兩個有中。十五個界全部是有漏的：五個內界、五個外界、五個識界。因為它們是由煩惱產生的，產生煩惱，是煩惱的處所，煩惱在其中生起，所以說是有漏的。就像前面所說的有怖畏，因為與煩惱在一起，所以說是有漏的，就像摻雜了毒藥的食物。其餘兩個，指的是意界和法界，意識界。這三個界有兩種情況：或者是有漏的，或者是無漏的。如果是煩惱產生的，就是有漏的，相反就是無漏的。三個三個有，指的是意界、法界、意識界，在三個有中可以得到：欲有（Kāmadhātu），色有（Rūpadhātu），無色有（Arūpadhātu）。無漏是不繫縛的，即使在三界之身中可以得到，也不是自性上得到的。欲界中有四個，指的是香界（Gandhāyatanāni），味界（Rasa-āyatanāni）以及此境界的識。不是色界和無色界，因為離開了段食的慾望。三個入是段食的性質，那麼也應該沒有觸。

【English Translation】 English version: Furthermore, the mind-element (mano-dhātu) is in relation to the dharma-element (dharma-dhātu). Having spoken of the mind-element, it should be understood (the dharma-dhātu). Having spoken of the seven consciousness-elements (vijñāna-dhātu), the dharma-element is only a small part, therefore it should be understood. Among the twelve elements (dvādaśa-dhātu), one element and a small part are with resistance (sa-pratigha). The five external elements (bāhya-āyatana) and a small part of the dharma-element are without resistance (a-pratigha). As it is said in the sutras: 'If one observes the land, then one does not observe the water.' Thus, it is extensively explained. 'Obstruction with resistance' refers to them being in relation to each other, each being in a state of obstruction. If one of them exists, there is no place for the second to reside. Because they are aggregates of extremely small particles, obstruct each other, can be divided, and occupy a certain place, it should be understood. The eight without resistance should be extensively explained here. 'Conditioned by resistance' refers to the mind and mental factors operating on objects. It should be said thus: 'If an object of a dharma is with resistance, is the obstruction caused by that dharma also with resistance?' It should be divided into four cases: either the object is with resistance but the obstruction is not with resistance, such as the seven consciousness-elements and the dharma-element corresponding to the mind; or the obstruction is with resistance but the object is not with resistance, such as the five external elements; or both the object and the obstruction are with resistance, such as the five internal elements (adhyātma-āyatana); or neither the object nor the obstruction is with resistance, such as the form included in the dharma-entry (dharma-āyatana), unconditioned dharmas (asaṃskṛta), and dharmas not associated with the mind (citta-viprayukta-saṃskāra). If an object of a dharma is with resistance, is what it conditions also with resistance? What is conditioned with resistance must be an object with resistance, or the object is with resistance, but what it conditions is not with resistance, such as the five internal elements. Fifteen are with outflows (sāsrava), the remaining two and three are both with and without outflows. Four are in the desire realm (kāmadhātu), eleven exist in two realms. Fifteen elements are entirely with outflows: the five internal elements, the five external elements, and the five consciousness-elements. Because they are produced by defilements, produce defilements, are the place of defilements, and defilements arise within them, they are said to be with outflows. Like the fear mentioned earlier, because they are together with defilements, they are said to be with outflows, like food mixed with poison. The remaining two refer to the mind-element and the dharma-element, and the mind-consciousness-element. These three elements have two possibilities: either with outflows or without outflows. If they are produced by defilements, they are with outflows; conversely, they are without outflows. Three and three realms refer to the mind-element, the dharma-element, and the mind-consciousness-element, which can be found in the three realms: the desire realm (Kāmadhātu), the form realm (Rūpadhātu), and the formless realm (Arūpadhātu). Without outflows is unconditioned, even if it can be found in the bodies of the three realms, it is not obtained by its own nature. Four are in the desire realm, referring to the smell element (Gandhāyatanāni), the taste element (Rasa-āyatanāni), and the consciousness of this realm. Not the form realm and the formless realm, because they are separated from the desire for coarse food. The three entries are of the nature of coarse food, then there should also be no touch.

者。此則不然。觸入性有二種。或是揣食性。或非非揣食者。在色界彼無揣食性以身微妙故。香味一向揣食性。是故彼無。境界無故。彼識亦無。問彼無香味亦無彼識者。鼻界舌界亦應無。答具諸根故。諸根展轉相持故十一在二有者。欲有色有。五內界色聲觸界及此境界識。此十一非無色界。離色性故。

有覺有觀五　　三行三餘無　有緣當知七　　法入說少分

有覺有觀五者。五識界有覺有觀粗故。乃至梵世非上地。三行三者。三界三種。意界意識界心相應法界。欲界及初禪有覺有觀。禪中間無覺有觀。上地及一切不相應法無覺無觀。問有覺有觀地法有四種。或有覺有觀。無覺有觀。無覺無觀。非有覺有觀非無覺有觀非無覺無觀。云何有覺有觀。答曰。欲界及初禪。除覺觀諸餘心心法。云何無覺有觀。答曰覺。云何無覺無觀。答色心不相應行。云何非有覺有觀非無覺有觀非無覺無觀。答曰。觀余無者。謂余非有覺非有觀。無緣故。有緣當知七法入說少分者。七心界說有緣。有此緣故故曰有緣。如人有子謂之有子。法界少分有緣者。心法少分無緣者。非心法。謂眼識及相應法。緣色乃至身識及相應法。觸緣意識及相應法一切法緣(謂以一切法為境界耳非攀緣義上眼身識亦同此)。

九不受餘二　　為

【現代漢語翻譯】現代漢語譯本：不是這樣的。觸入性（Sparsaayatana）有兩種，一種是揣食性（Kabalikahara），另一種是非揣食性。在天界，沒有揣食性，因為他們的身體非常微妙。香味始終是揣食性，因此天界沒有。因為沒有境界，所以也沒有相應的識。如果問天界沒有香味，也沒有相應的識，那麼鼻界（Ghānaāyatana）和舌界（Jihvāāyatana）也應該沒有嗎？回答是，因為他們具備所有根，諸根之間相互支援，所以在欲界（Kāmadhātu）和色界（Rūpadhātu）中，十一界存在於二界中：五內界（五根所對的五種境界）——色界（Rūpadhātu）、聲界（Śabdāyatana）、觸界（Sparsaayatana）以及這些境界所對應的識。這十一界並非不存在，因為它們脫離了色性（Rūpa）。『有覺有觀五』，『三行三餘無』，『有緣當知七』，『法入說少分』。『有覺有觀五』指的是五識界（Pañca-vijñāna-kāya），因為它們有覺有觀，比較粗顯，乃至梵世（Brahmaloka），而非上地（更高的禪定境界）。『三行三』指的是三界（Tridhātu）中的三種情況。意界（Manodhātu）、意識界（Manovijñānadhātu）、心相應法界（Citta-samprayukta-dharma-dhātu），在欲界（Kāmadhātu）和初禪（Prathama Dhyāna）中有覺有觀。禪定中間沒有覺有觀。上地（更高的禪定境界）以及一切不相應法（Visamprayukta dharma）沒有覺無觀。如果問有覺有觀的地（Bhūmi）的法有四種，或者是有覺有觀，無覺有觀，無覺無觀，非有覺有觀非無覺有觀非無覺無觀。什麼是『有覺有觀』？回答是，欲界（Kāmadhātu）和初禪（Prathama Dhyāna），除了覺（Vitarka）和觀（Vicāra）之外的其餘心心所法（Citta-caitta dharma）。什麼是『無覺有觀』？回答是覺（Vitarka）。什麼是『無覺無觀』？回答是色法（Rūpa）和心不相應行（Citta-visamprayukta-saṃskāra）。什麼是非有覺有觀非無覺有觀非無覺無觀？回答是，觀（Vicāra）之外的其餘法，因為它們既非有覺也非有觀，沒有緣故。『有緣當知七，法入說少分』，七心界（Citta dhātu）被認為是『有緣』，因為它們有此緣故，所以被稱為『有緣』。就像人有兒子被稱為『有子』。法界（Dharma dhātu）少分是『有緣』，即心法（Citta dharma）少分是『無緣』，即非心法（Acitta dharma）。眼識（Caksur-vijñāna）以及相應的法緣於色（Rūpa），乃至身識（Kāya-vijñāna）以及相應的法緣于觸（Sparśa），意識（Manovijñāna）以及相應的法緣於一切法（Sarva dharma）（指的是以一切法為境界，並非攀緣的意義，上面的眼識和身識也是如此）。『九不受餘二，為』

【English Translation】 English version: It is not so. There are two kinds of Sparsaayatana (sphere of touch): one is Kabalikahara (taking nourishment by morsels), and the other is non-Kabalikahara. In the heavens, there is no Kabalikahara because their bodies are very subtle. Fragrance and taste are always Kabalikahara, so they do not exist there. Because there is no realm of sensation, there is also no corresponding consciousness. If one asks, if there is no fragrance and taste in the heavens, and no corresponding consciousness, then should the Ghānaāyatana (sphere of nose) and Jihvāāyatana (sphere of tongue) also not exist? The answer is, because they possess all the roots (Indriya), and the roots support each other, therefore, in the Kāmadhātu (desire realm) and Rūpadhātu (form realm), the eleven spheres exist in the two realms: the five internal spheres (the five objects of the five senses) - Rūpadhātu (form), Śabdāyatana (sphere of sound), Sparsaayatana (sphere of touch), and the consciousness corresponding to these spheres. These eleven spheres do not not exist, because they are separate from Rūpa (form). 'With initial and sustained application, five; three practices, the remaining are without; with conditions, know seven; the Dharma-entry, a small portion is spoken of.' 『With initial and sustained application, five』 refers to the Pañca-vijñāna-kāya (body of five consciousnesses), because they have initial and sustained application, being relatively coarse, up to the Brahmaloka (Brahma world), and not the higher grounds (higher states of meditative absorption). 『Three practices, three』 refers to three situations in the Tridhātu (three realms). The Manodhātu (mind element), Manovijñānadhātu (mind-consciousness element), Citta-samprayukta-dharma-dhātu (element of mind-associated dharmas), in the Kāmadhātu (desire realm) and the Prathama Dhyāna (first Dhyāna) there is initial and sustained application. In the intermediate state of Dhyāna, there is no initial or sustained application. In the higher grounds (higher states of meditative absorption) and all Visamprayukta dharma (non-associated dharmas), there is no initial or sustained application. If one asks, the dharmas of the ground (Bhūmi) with initial and sustained application are of four kinds, either with initial and sustained application, without initial but with sustained application, without initial or sustained application, neither with initial and sustained application nor without initial but with sustained application nor without initial or sustained application. What is 『with initial and sustained application』? The answer is, the Kāmadhātu (desire realm) and the Prathama Dhyāna (first Dhyāna), except for Vitarka (initial application) and Vicāra (sustained application), the remaining Citta-caitta dharma (mind and mental factors). What is 『without initial but with sustained application』? The answer is Vitarka (initial application). What is 『without initial or sustained application』? The answer is Rūpa (form) and Citta-visamprayukta-saṃskāra (mind-disassociated formations). What is neither with initial and sustained application nor without initial but with sustained application nor without initial or sustained application? The answer is, the remaining dharmas other than Vicāra (sustained application), because they are neither with initial application nor with sustained application, because there is no condition. 『With conditions, know seven; the Dharma-entry, a small portion is spoken of』, the seven Citta dhātu (mind elements) are considered 『with conditions』, because they have these conditions, therefore they are called 『with conditions』. Just as a person with a son is called 『with a son』. A small portion of the Dharma dhātu (dharma element) is 『with conditions』, that is, a small portion of Citta dharma (mind dharma) is 『without conditions』, that is, Acitta dharma (non-mind dharma). Caksur-vijñāna (eye-consciousness) and the corresponding dharmas are conditioned by Rūpa (form), up to Kāya-vijñāna (body-consciousness) and the corresponding dharmas are conditioned by Sparśa (touch), Manovijñāna (mind-consciousness) and the corresponding dharmas are conditioned by all dharmas (Sarva dharma) (referring to taking all dharmas as the object, not the meaning of clinging, the above eye-consciousness and body-consciousness are the same). 『Nine not received, the remaining two, for』

無為共一　一向是有為　　當知十七界

九不受者。九界不受受名。若色現在根數及不離根。若此斷壞破裂逼迫。心心法受。于彼止住故。異則不受。謂九界不受。七心界聲界法界無斷壞故。餘二者。五內界現在是受。起斷等知故。過去未來是不受。心心法不住故色香味觸若現在及不離根是受。如心心法根中止住彼中亦爾。不離根故。為無為共一者。一法界有為無為。于中三種。常故無為。余法無常故有為。是故為無為共一。一向是有為當知十七界者。十七界無常故。一向有為生滅故。三有為相所成故。有因故。墮陰故墮世故。軟中上故。與上相違是無為。

有罪及有報　　染污及隱沒　修習則有十　　一界中有見　亦說有心法　　一界是見性

七心界色聲法界二種。或有罪或無罪。穢污是有罪。不穢污是無罪。如有罪如無罪。如是穢污隱沒亦如是。五識界色界聲界若善不善是有報。若無記是無報。意界意識界法界若不善善有漏是有報。若無記無漏是無報。問以何等故不善善有漏是有報無記無漏是無報。答譬如外種三事和合生有種堅實。溉之以水。覆以草土。自性眾具力故牙葉得生。有種雖堅實。不以水溉。不草土覆。眾緣不具故牙葉不生。有種不實。雖溉以水覆以草土。自性不實故牙葉不生

【現代漢語翻譯】現代漢語譯本無為與有為共為一：一法界中，既有無為法，也有有為法。應當知曉，十七界皆為有為法。

十七界中，有九界不受『受』（vedanā）之名。這九界是：七心界（即眼識界、耳識界、鼻識界、舌識界、身識界、意界、意識界）、聲界、法界。因為這九界沒有斷壞的現象。如果色界（rūpa-dhātu）的現在根數以及不離根，如果這些根斷壞、破裂、逼迫，心和心所法（citta-caitta）會感受（受）。因為心和心所法在這些根中止住。如果情況不同，則不受。所謂九界不受，是因為七心界、聲界、法界沒有斷壞的緣故。其餘二界（色界、香味觸界）中，五內界（眼、耳、鼻、舌、身）的現在是受，因為能生起斷等知。過去和未來則不受，因為心和心所法不住留。色、香、味、觸，如果現在及不離根是受，如同心和心所法在根中中止住一樣，因為不離根的緣故。無為與有為共為一，指的是一法界（dharma-dhātu）既有有為法，也有無為法。其中有三種情況：常住的法是無為法，其餘無常的法是有為法。因此說，無為與有為共為一。應當知曉，十七界都是有為法，因為十七界都是無常的，都是生滅的，都是由三種有為相（生、住、滅）所成就的，都是有因的，都屬於五陰（pañca-khandha），都屬於世間，都是軟、中、上三種的。與上述相反的則是無為法。

有罪及有報：七心界、色界、聲界、法界這幾種，或者有罪，或者無罪。穢污（有染污）是有罪，不穢污是無罪。如有罪，如無罪，穢污和隱沒也是如此。五識界（眼識界、耳識界、鼻識界、舌識界、身識界）、聲界，如果是善或不善，則是有報。如果是無記，則是無報。意界、意識界、法界，如果不善、善、有漏，則是有報。如果是無記、無漏，則是無報。問：因為什麼緣故，不善、善、有漏是有報，無記、無漏是無報？答：譬如外面的種子，三種條件和合，才能生出有種子的堅實。用澆灌水，用草土覆蓋。因為自性、眾具的力量，才能生出牙葉。有種子雖然堅實，如果不澆灌水，不草土覆蓋，眾緣不具足，牙葉就不能生出。有種子不堅實，雖然澆灌水，用草土覆蓋，因為自性不堅實，牙葉也不能生出。

【English Translation】 English version 'Non-conditioned' and 'conditioned' share one: In one Dharma-dhātu (dharma-dhātu), there are both unconditioned and conditioned dharmas. It should be known that all seventeen dhātus are conditioned.

Among the seventeen dhātus, nine do not receive the name of 'feeling' (vedanā). These nine are: the seven mind-dhātus (i.e., eye-consciousness-dhātu, ear-consciousness-dhātu, nose-consciousness-dhātu, tongue-consciousness-dhātu, body-consciousness-dhātu, mind-dhātu, and consciousness-dhātu), sound-dhātu, and dharma-dhātu. This is because these nine dhātus do not have the phenomenon of being broken or destroyed. If the present root-number of the form-dhātu (rūpa-dhātu) and not being separated from the root, if these roots are broken, destroyed, or oppressed, the mind and mental factors (citta-caitta) will feel (vedanā). Because the mind and mental factors dwell in these roots. If the situation is different, then it is not received. The so-called nine dhātus are not received because the seven mind-dhātus, sound-dhātu, and dharma-dhātu do not have the cause of being broken. Among the remaining two dhātus (form-dhātu, smell-taste-touch-dhātu), the present of the five internal dhātus (eye, ear, nose, tongue, body) is received, because it can give rise to knowledge of cutting off, etc. The past and future are not received, because the mind and mental factors do not dwell. Form, smell, taste, and touch, if the present and not being separated from the root are received, just as the mind and mental factors dwell in the root, because they are not separated from the root. 'Non-conditioned' and 'conditioned' share one, refers to one Dharma-dhātu (dharma-dhātu) having both conditioned and unconditioned dharmas. Among them, there are three situations: the permanent dharma is the unconditioned dharma, and the remaining impermanent dharmas are the conditioned dharmas. Therefore, it is said that 'non-conditioned' and 'conditioned' share one. It should be known that all seventeen dhātus are conditioned, because the seventeen dhātus are all impermanent, all arising and ceasing, all accomplished by the three conditioned characteristics (arising, abiding, ceasing), all have causes, all belong to the five aggregates (pañca-khandha), all belong to the world, and all are soft, medium, and superior. The opposite of the above is the unconditioned dharma.

Having sin and having retribution: The seven mind-dhātus, form-dhātu, sound-dhātu, and dharma-dhātu, these kinds, either have sin or do not have sin. Defilement (having defilement) has sin, and non-defilement does not have sin. Just as having sin, just as not having sin, defilement and concealment are also like this. The five consciousness-dhātus (eye-consciousness-dhātu, ear-consciousness-dhātu, nose-consciousness-dhātu, tongue-consciousness-dhātu, body-consciousness-dhātu), sound-dhātu, if they are good or unwholesome, then they have retribution. If they are neutral, then they do not have retribution. Mind-dhātu, consciousness-dhātu, dharma-dhātu, if they are unwholesome, wholesome, with outflows, then they have retribution. If they are neutral, without outflows, then they do not have retribution. Question: For what reason are unwholesome, wholesome, with outflows having retribution, and neutral, without outflows not having retribution? Answer: For example, external seeds, when three conditions come together, can produce the solidity of the seed. Water is poured on it, and it is covered with grass and soil. Because of the power of its own nature and complete equipment, sprouts and leaves can grow. Although the seed is solid, if it is not watered and not covered with grass and soil, the sprouts and leaves cannot grow because the conditions are not complete. If the seed is not solid, even if it is watered and covered with grass and soil, the sprouts and leaves cannot grow because its own nature is not solid.

。如外種三事差別。如是內緣起亦三事差別。如初種如是不善善有漏法堅固。溉以愛水。覆以余結。以自性眾緣力故有牙得生。如第二種如是無漏法堅固。無愛水溉及余結覆。因緣不具故有牙不生。如第三種如是無記法。雖溉以愛水覆以余結。自性不實有牙不生。修習則有十者。七心界色聲界善者修。不善無記者不修。法界善有為修。不善無記及數滅不修。問以何等故不善無記及數滅是不修。答為愛果故修。不善無記無愛果故不修。數滅性是果不相續生故不修。當知八界無罪無報無染污無隱沒不修。一界中有見者。法界中有八種見。身見等五見。世俗等見。學見。無學見。見者觀視故。決定故。堅受故。緣深入故。如陰夜見色穢污慧見法亦如是。如晴夜見色。世俗等見亦如是。如陰晝見色。學見亦如是。如晴晝見色。無學見亦如是。亦說有心法者。即此法界有心法。謂受相等。有此心法故說有心法。當知十七界及一界少分非心法。一界是見性者。一界是見性。謂眼界能視故。當知十六界及一界少分非見。問云何見。為眼見。為眼識見。為眼識相應慧見。為和合見。彼何所疑一切有過。若言眼見者。余識俱時何故不見。何故不俱得一切境界。若言眼識見者。識相非見相。無眼者亦應見。若言眼識相應慧見者。復以耳識相

【現代漢語翻譯】現代漢語譯本：如果外在的種子有三種情況的差別，那麼內在的緣起也有三種情況的差別。如同第一種種子，不善、善的有漏法變得堅固，用愛慾之水澆灌，用其餘的煩惱覆蓋，憑藉其自性以及眾多因緣的力量，便會發芽生長。如同第二種種子，無漏法變得堅固，沒有愛慾之水澆灌，也沒有其餘煩惱覆蓋，因為因緣不具足，所以即使有發芽的潛力也不會生長。如同第三種種子，無記法（既非善也非惡）即使被愛慾之水澆灌，被其餘煩惱覆蓋，但由於其自性不真實，所以即使有發芽的潛力也不會生長。修習則有十種情況：七個心界、色界、聲界，善的可以修習，不善和無記的則不修習。法界中，善的有為法可以修習，不善、無記以及數滅（nirodha-samāpatti，一種滅盡感受和思想的禪定狀態）不修習。問：因為什麼原因不善、無記以及數滅不修習？答：因為修習是爲了愛慾的果報，不善和無記沒有愛慾的果報，所以不修習。數滅的性質是果，不相續產生，所以不修習。應當知道，八界沒有罪過、沒有果報、沒有染污、沒有隱沒，所以不修習。一界中有見者：法界中有八種見，即身見等五見（薩迦耶見、邊見、邪見、見取見、戒禁取見）、世俗等見、學見、無學見。見，是因為觀視、決定、堅固執取、深入緣取。如同陰暗的夜晚看見顏色，被污穢的智慧所見，法也是如此。如同晴朗的夜晚看見顏色，世俗等見也是如此。如同陰暗的白天看見顏色，學見也是如此。如同晴朗的白天看見顏色，無學見也是如此。也說有心法者：就是這個法界有心法，指的是受、想等等。因為有這些心法，所以說有心法。應當知道，十七界以及一界的小部分不是心法。一界是見性的：一界是見性的，指的是眼界，因為它能夠看見。應當知道，十六界以及一界的小部分不是見。問：什麼是見？是眼睛見？是眼識見？是眼識相應的智慧見？還是和合見？這裡有什麼疑問？一切都有過失。如果說是眼睛見，那麼其餘的識同時存在，為什麼看不見？為什麼不能同時得到一切境界？如果說是眼識見，那麼識的相不是見的相，沒有眼睛的人也應該能看見。如果說是眼識相應的智慧見，那麼又用耳識的相

【English Translation】 English version: If there are three differences in external seeds, so too are there three differences in internal dependent origination. Like the first type of seed, unwholesome, wholesome, and defiled (with outflows) dharmas become firm, watered with the water of craving, and covered with the remaining fetters. By the power of their own nature and numerous conditions, they sprout and grow. Like the second type of seed, undefiled dharmas become firm, without being watered by the water of craving or covered by the remaining fetters. Because the conditions are not complete, even if there is the potential to sprout, they do not grow. Like the third type of seed, neutral (neither wholesome nor unwholesome) dharmas, even if watered with the water of craving and covered with the remaining fetters, because their nature is unreal, even if there is the potential to sprout, they do not grow. There are ten types of cultivation: the seven mind-elements, the form-element, and the sound-element; the wholesome are cultivated, while the unwholesome and neutral are not. In the dharma-element, wholesome conditioned dharmas are cultivated, while unwholesome, neutral, and cessation (nirodha-samāpatti, a meditative state of cessation of feelings and perceptions) are not cultivated. Question: For what reason are the unwholesome, neutral, and cessation not cultivated? Answer: Because cultivation is for the sake of the fruit of craving, and the unwholesome and neutral have no fruit of craving, they are not cultivated. The nature of cessation is a fruit, and it does not arise continuously, so it is not cultivated. It should be known that the eight elements are without fault, without retribution, without defilement, and without concealment, so they are not cultivated. In one element there are seers: in the dharma-element there are eight types of views, namely the five views such as the view of self (Sakkāya-diṭṭhi, view of individuality), the view of extremes, wrong view, view of holding to views, view of holding to rites and rituals, conventional views, views of learners, and views of non-learners. Seeing is because of observation, determination, firm grasping, and deep engagement. Just as in a dark night one sees colors, seen by defiled wisdom, so too is it with the dharma. Just as in a clear night one sees colors, so too are conventional views. Just as in a dark day one sees colors, so too are the views of learners. Just as in a clear day one sees colors, so too are the views of non-learners. It is also said that there are mind-dharmas: that is, in this dharma-element there are mind-dharmas, referring to feeling, perception, and so on. Because there are these mind-dharmas, it is said that there are mind-dharmas. It should be known that seventeen elements and a small part of one element are not mind-dharmas. One element is of the nature of seeing: one element is of the nature of seeing, referring to the eye-element, because it is able to see. It should be known that sixteen elements and a small part of one element are not seeing. Question: What is seeing? Does the eye see? Does the eye-consciousness see? Does the wisdom associated with eye-consciousness see? Or does the combination see? What is the doubt here? Everything has faults. If it is said that the eye sees, then why do the other consciousnesses not see when they are present at the same time? Why can't they simultaneously obtain all objects? If it is said that the eye-consciousness sees, then the aspect of consciousness is not the aspect of seeing, and those without eyes should also be able to see. If it is said that the wisdom associated with eye-consciousness sees, then again, with the aspect of ear-consciousness

應慧聞耶。若言和合見者。此則不定。或時眼識二十二法。或二十一。或十二。答。

自分眼見色　　非彼眼識見　非慧非和合　　不見障色故

自分眼見色。是故余識俱時則不見。以余識俱空眼現在前非自分故。以是因故不俱得一切境界自分諸根不俱識住根故名自分。無有二識俱行。無第二次第緣故。問若眼離識不見色者。是則識見非眼見。眼復何用。答識成彼則成彼。非分則因非分故。如受不離想想不離受。彼亦如是。若眼識見者誰復識耶。若慧見者誰復知耶。若和合見者此等諸法事業各異其義。有間則無和合。若和合見者則應有二決定自法。是義不然。若複眼識見者應見障色。以無對故。慧及和合亦復如是。以眼識無對不識障色。謂不見者不然。應分別故。分別者應言何故眼識不識障色。應說眼一境界轉故是故眼識。不識障色。眼有對有對故不見障色。是故眼識不識。識應有二自性。若識若見余亦如是。又複眼識見者何故不識。已知眼識不識障色。復應知眼一境界轉故。當復說礙有對依故不識障色者不然。有無對依故眼識二種依眼及次第滅意。若有對依故不見障色者。無對依故應見障色。異說有過。眼是不共依意是共依不見障色者不然。依者於色等相非分。亦非眼是色故。眼識是色。亦非眼無緣故

【現代漢語翻譯】現代漢語譯本：問：是慧（prajna，智慧）在見嗎？如果說是和合（samgraha，聚集）在見，那麼這就不確定了。有時眼識（caksu-vijnana，視覺意識）是二十二法（dharma，要素），有時是二十一，有時是十二。答：

『各自的眼見色，不是那個眼識見；不是慧，也不是和合，因為不見被遮蔽的色。』

各自的眼見色。因此，其餘的識（vijnana，意識）同時就不見。因為其餘的識同時，空眼（sunya-caksu，空性的眼睛）現在前，不是各自的緣故。因為這個原因，不能同時得到一切境界。各自的諸根（indriya，感官）不一起識別，因為住在根的緣故，名為各自。沒有兩個識同時執行，沒有第二次第的緣故。問：如果眼離開識不見色，那麼就是識見，不是眼見。眼又有什麼用？答：識成就，那個（眼見）就成就；非分（abheda，無分別）則因非分。如受（vedana，感受）不離想（samjna，知覺），想不離受，那個也是這樣。如果眼識見，誰又識別呢？如果慧見，誰又知道呢？如果和合見，這些諸法的事業各自不同，其義有間隔，就沒有和合。如果和合見，那麼應該有二個決定的自法（svabhava，自性）。這個義理不然。如果又是眼識見，應該見被遮蔽的色，因為沒有對（apratigha，阻礙）的緣故。慧及和合也是這樣。因為眼識沒有對，不識別被遮蔽的色。說不見是不然的，應該分別的緣故。分別者應該說，為什麼眼識不識別被遮蔽的色？應該說眼在一個境界（visaya，對像）上轉的緣故，所以眼識不識別被遮蔽的色。眼有對（pratigha，阻礙），有對的緣故，不見被遮蔽的色。所以眼識不識別。識應該有二個自性，若是識若是見，其餘也是這樣。又是眼識見，為什麼不識別？已知眼識不識別被遮蔽的色，又應該知道眼在一個境界上轉的緣故。當又說礙（avrana，障礙）有對，依靠的緣故，不識別被遮蔽的色，不然。有無對（apratigha，無礙）依靠的緣故，眼識二種依靠眼及次第滅意（manas，意根）。若有對依靠的緣故，不見被遮蔽的色，無對依靠的緣故，應該見被遮蔽的色。異說有過。眼是不共依（asadharana-asraya，非共同所依），意是共依（sadharana-asraya，共同所依），不見被遮蔽的色是不然的。依靠者，於色等相非分。也不是眼是色的緣故，眼識是色。也不是眼無緣的緣故。

【English Translation】 English version: Question: Is it prajna (wisdom) that sees? If you say it is samgraha (aggregation) that sees, then this is uncertain. Sometimes eye-consciousness (caksu-vijnana) is twenty-two dharmas (elements), sometimes twenty-one, and sometimes twelve. Answer:

'One's own eye sees form, it is not that eye-consciousness sees; it is not prajna, nor is it samgraha, because it does not see the obstructed form.'

One's own eye sees form. Therefore, the other consciousnesses (vijnana) do not see simultaneously. Because when the other consciousnesses are simultaneous, the empty eye (sunya-caksu) is present, not because of one's own cause. Because of this reason, one cannot simultaneously obtain all realms. One's own senses (indriya) do not recognize together, because they abide in the root, hence they are called one's own. There are no two consciousnesses that operate simultaneously, because there is no second sequential cause. Question: If the eye does not see form apart from consciousness, then it is consciousness that sees, not the eye. What is the use of the eye then? Answer: When consciousness is accomplished, that (eye-seeing) is accomplished; non-differentiation (abheda) is because of non-differentiation. Just as feeling (vedana) is inseparable from perception (samjna), and perception is inseparable from feeling, it is also like that. If eye-consciousness sees, then who recognizes? If prajna sees, then who knows? If samgraha sees, the functions of these dharmas are each different, and if their meanings are separated, there is no samgraha. If samgraha sees, then there should be two definite self-natures (svabhava). This meaning is not so. If it is again eye-consciousness that sees, it should see the obstructed form, because there is no obstruction (apratigha). Prajna and samgraha are also like this. Because eye-consciousness has no obstruction, it does not recognize the obstructed form. Saying that it does not see is not so, because it should be distinguished. The distinguisher should say, why does eye-consciousness not recognize the obstructed form? It should be said that it is because the eye operates in one realm (visaya), therefore eye-consciousness does not recognize the obstructed form. The eye has obstruction (pratigha), and because it has obstruction, it does not see the obstructed form. Therefore, eye-consciousness does not recognize. Consciousness should have two self-natures, whether it is recognition or seeing, the rest are also like this. Again, if eye-consciousness sees, why does it not recognize? Having already known that eye-consciousness does not recognize the obstructed form, one should also know that it is because the eye operates in one realm. When it is again said that obstruction (avrana) has obstruction, and because it relies on it, it does not recognize the obstructed form, it is not so. Because there is no obstruction (apratigha) to rely on, eye-consciousness relies on two things: the eye and the sequentially ceasing mind (manas). If it is because relying on obstruction that the obstructed form is not seen, then because of relying on no obstruction, the obstructed form should be seen. Different explanations have faults. The eye is a non-common support (asadharana-asraya), and the mind is a common support (sadharana-asraya), it is not so that the obstructed form is not seen. The reliance is non-differentiated in the aspects of form, etc. It is also not because the eye is form that eye-consciousness is form. It is also not because the eye has no cause.

。無緣亦非眼不相應故。不相應如是等皆有過。複次意亦是不共依若依意眼識生。未曾依彼余識生。心一一相續轉故。是故意亦是不共依。見識無間識即見者不然。四種不壞故。世尊說見聞覺識四種不壞。若識即見者。唯聞覺識三種見即識故不如是。是故當知眼見識用分別建立四種者不然。不見障色先已說過。識見有間名義各異。眼光照名為見。心隨分別名為識。若復言眼見彼應稱眼量者。彼自生過。識無限量故。識無限量世尊所說。如世尊說眼有見。而謂識見者不然。如言意識法。復有餘法于中識耶。若言即意識法者。當知眼亦如是。如所說梵志眼是門為見色故。此見之異名。汝于所說妄解。心心法無方處而言出入者不然。即彼契經說。意是門為識法故。更無異法于中識法。是故眼中即見(從眼識非見至此凡七章初詰問辯非餘六章辯析釋識等非見物異人異敘其所執終則檢實罰違以成己義)。

極微數有十　　九界四大造　二界說少分　　內界說十二　此即是根性　　一界中有根

極微數有十者。十色界是極微聚。有分故。覆障故。大礙故。據處所故。當知八界非極微聚。九界四大造者。除觸界。餘九色界四大造。四大所生故。四大因故。四大與此諸界五因生。生因依因建立因養因長因。二界說少分者

【現代漢語翻譯】現代漢語譯本：無緣也不是因為眼與意識不相應。不相應等等都有過失。再者，意識也是不共依，如果眼識依靠意識產生，那麼其他意識就不會依靠它產生，因為心是相續不斷的。因此，意識也是不共依。認為見識之間沒有間隔，識就是見者，這是不對的。因為世尊說過見、聞、覺、識四種不壞。如果識就是見者，那麼只有聞、覺、識三種，見就是識，不是這樣的。所以應當知道，用眼見、識用分別建立四種的說法是不對的。不見被遮蔽的顏色，之前已經說過了。識見之間有間隔，名稱和意義各不相同。眼光照耀稱為見，心隨之分別稱為識。如果又說眼見，就應該稱為眼量，這會產生自身的過失，因為識沒有。識沒有，是世尊所說的。就像世尊說眼有見，卻說識見，這是不對的。就像說意識法，還有其他法在其中識嗎？如果說就是意識法，那麼應當知道眼也是這樣。就像所說的婆羅門，眼是門，爲了見色。這是見的另一種說法，你對所說的妄加解釋。心心法沒有方處，說出入是不對的。就是那部契經說，意是門，爲了識法。沒有其他法在其中識法。所以眼中就是見（從眼識非見至此凡七章，初詰問辯非，餘六章辯析釋識等非見物異人異，敘其所執，終則檢實罰違以成己義）。

極微數有十，是指十是極微的聚集，因為有分、覆障、大礙、據處所。應當知道八界不是極微的聚集。九界四大造，是指除了觸界，其餘九都是四大所造，因為是四大所生，四大為因。四大與這些界有五種因緣而生：生因、依因、建立因、養因、長因。二界說少分，是指

【English Translation】 English version: 'No緣' (wu yuan, without condition) is not because the eye is not corresponding with consciousness. Non-correspondence and so on all have faults. Furthermore, consciousness is also a 'non-common support' (bu gong yi). If eye-consciousness arises relying on consciousness, then other consciousnesses will not rely on it, because the mind is a continuous stream. Therefore, consciousness is also a 'non-common support'. To think that there is no interval between seeing-consciousness and that consciousness is the seer is incorrect, because the World-Honored One said that the four kinds of seeing, hearing, feeling, and knowing are indestructible. If consciousness is the seer, then there would only be three kinds: hearing, feeling, and knowing, and seeing would be consciousness, which is not the case. Therefore, it should be known that the statement of establishing four kinds by using eye-seeing and consciousness-using separately is incorrect. Not seeing the obstructed color has been said before. There is an interval between seeing and consciousness, and the names and meanings are different. The shining of the eye's light is called seeing, and the mind's subsequent discrimination is called consciousness. If it is further said that the eye sees, it should be called 'eye-measure' (yan liang), which would create its own fault, because consciousness has no . Consciousness has no , as said by the World-Honored One. Just as the World-Honored One said that the eye has seeing, but to say that consciousness sees is incorrect. Just like saying 'consciousness-dharma' (yi shi fa), is there another dharma in which consciousness knows? If it is said that it is consciousness-dharma, then it should be known that the eye is also like this. Just as the Brahmin said that the eye is the door for seeing form. This is another way of saying seeing, and you are interpreting what was said wrongly. The mind and mind-dharmas have no location, so saying coming in and going out is incorrect. It is that sutra that says that the mind is the door for knowing dharmas. There is no other dharma in which to know dharmas. Therefore, in the eye is seeing (from 'eye-consciousness is not seeing' to here are seven chapters, the first questioning and debating non-seeing, the remaining six chapters debating and explaining that consciousness etc. is not seeing, that objects and people are different, stating their views, and finally examining the facts and punishing violations to complete their own meaning).

'Extremely small particles number ten' (ji wei shu you shi), meaning that ten ** are the gathering of extremely small particles, because they have division, obstruction, great hindrance, and location. It should be known that the eight realms are not the gathering of extremely small particles. 'Nine realms are made of the four great elements' (jiu jie si da zao), meaning that except for the touch realm, the remaining nine ** are made of the four great elements, because they are produced by the four great elements, and the four great elements are the cause. The four great elements and these realms are produced by five causes: the cause of birth, the cause of reliance, the cause of establishment, the cause of nourishment, and the cause of growth. 'Two realms speak of small parts' (er jie shuo shao fen), meaning that

。二界當分別觸界法界。或四大造。或非四大造。觸界中四大性非四大造。七種造色四大造。法界中身業口業四大造。余法界非四大造。七心界非四大造。十一種四大。眼入所依。乃至法入所依。非意入。造色亦十一種。眼入乃至法入。非意入。或有說。眼入所依四大生眼入。余亦如是。復有說者。眼入所依四大生三入。眼入身入觸入。如是乃至舌入所依。是中差別者。說自根身入所依生二入。身入觸入。色聲香味入所依亦如是。觸入所依唯生觸入。彼又作是說。一切四大生色聲。一切欲界色不離香味。法入所依亦如是。眼入所依生七入。眼入身入及五境界。如是乃至舌入所依身入所依生六入。除眼等四根。法入所依亦如是。色入所依生五入。乃至觸入所依亦如是。復有說者。眼入所依生十一入。乃至法入所依亦如是。於此四大因緣分別異相四大起異相造色。應作四句。有同相四大起異相造色。有異相四大起同相造色。有異相四大起異相造色。有同相四大起同相造色。云何同相四大起異相造色。謂觸相四大起十一種造色。云何異相四大起同相造色。謂堅濕暖動相四大起觸相造色。云何異相四大起異相造色。謂堅濕暖動相四大起十一種造色。云何同相四大起同相造色。謂觸相四大起觸相造色。問四大造色何差別。答四大

【現代漢語翻譯】現代漢語譯本二界應當分別觸界（phassa-dhātu，接觸界）和法界（dhamma-dhātu，法界）。觸界或者由四大（mahābhūta，地、水、火、風）所造，或者非由四大所造。觸界中，四大的自性（四大性）並非由四大所造，七種所造色（造色 rūpa）由四大所造。法界中，身業（kāya-kamma，身體行為）和口業（vacī-kamma，語言行為）由四大所造，其餘法界（dhamma-dhātu）並非由四大所造。七心界（satta viññāṇa-dhātu，七種識界）並非由四大所造。十一種由四大所造的事物：眼入所依（cakkhāyatana，眼處），乃至法入所依（dhammāyatana，法處），而非意入（manāyatana，意處）。所造色也有十一種：眼入（cakkhāyatana，眼處）乃至法入（dhammāyatana，法處），而非意入（manāyatana，意處）。或者有人說，眼入所依的四大產生眼入（cakkhāyatana，眼處），其餘的也像這樣。又有人說，眼入所依的四大產生三種入（āyatana，處）：眼入（cakkhāyatana，眼處）、身入（kāyāyatana，身處）和觸入（phassāyatana，觸處）。像這樣乃至舌入所依（jivhāyatana，舌處）。這裡面的差別是，說自根身入所依產生兩種入：身入（kāyāyatana，身處）和觸入（phassāyatana，觸處）。色入（rūpāyatana，色處）、聲入（saddāyatana，聲處）、香入（gandhāyatana，香處）、味入（rasāyatana，味處）所依也是這樣。觸入所依（phassāyatana，觸處）只產生觸入（phassāyatana，觸處）。他們又這樣說，一切四大產生色（rūpa，顏色）和聲（sadda，聲音），一切欲界（kāma-loka，慾望界）的色（rūpa，顏色）不離香（gandha，氣味）和味（rasa，味道）。法入所依（dhammāyatana，法處）也是這樣。眼入所依（cakkhāyatana，眼處）產生七種入：眼入（cakkhāyatana，眼處）、身入（kāyāyatana，身處）以及五種境界（pañca viṣaya，色、聲、香、味、觸）。像這樣乃至舌入所依（jivhāyatana，舌處），身入所依（kāyāyatana，身處）產生六種入，除了眼等四根（catunnaṃ indriyānaṃ，眼、耳、鼻、舌）。法入所依（dhammāyatana，法處）也是這樣。色入所依（rūpāyatana，色處）產生五種入，乃至觸入所依（phassāyatana，觸處）也是這樣。又有人說，眼入所依（cakkhāyatana，眼處）產生十一種入，乃至法入所依（dhammāyatana，法處）也是這樣。對於此四大因緣（hetu，原因）分別不同的相（lakkhana，特徵），四大生起不同的相（lakkhana，特徵）的造色（rūpa，顏色），應當作四句：有同相（sarūpa，相同特徵）的四大生起異相（virūpa，不同特徵）的造色（rūpa，顏色），有異相（virūpa，不同特徵）的四大生起同相（sarūpa，相同特徵）的造色（rūpa，顏色），有異相（virūpa，不同特徵）的四大生起異相（virūpa，不同特徵）的造色（rūpa，顏色），有同相（sarūpa，相同特徵）的四大生起同相（sarūpa，相同特徵）的造色（rūpa，顏色）。什麼是同相（sarūpa，相同特徵）的四大生起異相（virūpa，不同特徵）的造色（rūpa，顏色）？答：觸相（phassa-lakkhana，接觸的特徵）的四大生起十一種造色（rūpa，顏色）。什麼是異相（virūpa，不同特徵）的四大生起同相（sarūpa，相同特徵）的造色（rūpa，顏色）？答：堅（pathavī，地）、濕（āpo，水）、暖（tejo，火）、動（vāyo，風）相的四大生起觸相（phassa-lakkhana，接觸的特徵）的造色（rūpa，顏色）。什麼是異相（virūpa，不同特徵）的四大生起異相（virūpa，不同特徵）的造色（rūpa，顏色）？答：堅（pathavī，地）、濕（āpo，水）、暖（tejo，火）、動（vāyo，風）相的四大生起十一種造色（rūpa，顏色）。什麼是同相（sarūpa，相同特徵）的四大生起同相（sarūpa，相同特徵）的造色（rūpa，顏色）？答：觸相（phassa-lakkhana，接觸的特徵）的四大生起觸相（phassa-lakkhana，接觸的特徵）的造色（rūpa，顏色）。問：四大（mahābhūta，地、水、火、風）和造色（rūpa，顏色）有什麼差別？答：四大（mahābhūta，地、水、火、風）

【English Translation】 English version The two realms should be distinguished as the touch realm (phassa-dhātu, realm of contact) and the dhamma realm (dhamma-dhātu, realm of phenomena). The touch realm is either made of the four great elements (mahābhūta, earth, water, fire, wind) or not made of the four great elements. Among the touch realm, the nature of the four great elements (four great elements' nature) is not made of the four great elements, and the seven kinds of derived matter (rūpa, derived matter) are made of the four great elements. Among the dhamma realm, body karma (kāya-kamma, bodily action) and speech karma (vacī-kamma, verbal action) are made of the four great elements, and the remaining dhamma realm (dhamma-dhātu) is not made of the four great elements. The seven consciousness realms (satta viññāṇa-dhātu, seven realms of consciousness) are not made of the four great elements. Eleven things are made of the four great elements: the base of the eye-sphere (cakkhāyatana, eye base), up to the base of the dhamma-sphere (dhammāyatana, dhamma base), but not the mind-sphere (manāyatana, mind base). There are also eleven kinds of derived matter (rūpa): the eye-sphere (cakkhāyatana, eye base) up to the dhamma-sphere (dhammāyatana, dhamma base), but not the mind-sphere (manāyatana, mind base). Or some say that the four great elements that are the base of the eye-sphere (cakkhāyatana, eye base) produce the eye-sphere (cakkhāyatana, eye base), and the rest are the same. Others say that the four great elements that are the base of the eye-sphere (cakkhāyatana, eye base) produce three spheres (āyatana, bases): the eye-sphere (cakkhāyatana, eye base), the body-sphere (kāyāyatana, body base), and the touch-sphere (phassāyatana, touch base). Likewise, up to the base of the tongue-sphere (jivhāyatana, tongue base). The difference here is that it is said that the base of one's own root-body-sphere produces two spheres: the body-sphere (kāyāyatana, body base) and the touch-sphere (phassāyatana, touch base). The bases of the form-sphere (rūpāyatana, form base), sound-sphere (saddāyatana, sound base), smell-sphere (gandhāyatana, smell base), and taste-sphere (rasāyatana, taste base) are also like this. The base of the touch-sphere (phassāyatana, touch base) only produces the touch-sphere (phassāyatana, touch base). They also say that all four great elements produce form (rūpa, color) and sound (sadda, sound), and all form (rūpa, color) in the desire realm (kāma-loka, realm of desire) is inseparable from smell (gandha, odor) and taste (rasa, flavor). The base of the dhamma-sphere (dhammāyatana, dhamma base) is also like this. The base of the eye-sphere (cakkhāyatana, eye base) produces seven spheres: the eye-sphere (cakkhāyatana, eye base), the body-sphere (kāyāyatana, body base), and the five sense objects (pañca viṣaya, form, sound, smell, taste, touch). Likewise, up to the base of the tongue-sphere (jivhāyatana, tongue base), the base of the body-sphere (kāyāyatana, body base) produces six spheres, excluding the four roots such as the eye (catunnaṃ indriyānaṃ, eye, ear, nose, tongue). The base of the dhamma-sphere (dhammāyatana, dhamma base) is also like this. The base of the form-sphere (rūpāyatana, form base) produces five spheres, and so on up to the base of the touch-sphere (phassāyatana, touch base). Others say that the base of the eye-sphere (cakkhāyatana, eye base) produces eleven spheres, and so on up to the base of the dhamma-sphere (dhammāyatana, dhamma base). Regarding the different characteristics (lakkhana, features) of the four great elements as causes (hetu, causes), and the derived matter (rūpa, color) arising from the four great elements with different characteristics (lakkhana, features), four statements should be made: There are four great elements with the same characteristics (sarūpa, same features) that give rise to derived matter (rūpa, color) with different characteristics (virūpa, different features); there are four great elements with different characteristics (virūpa, different features) that give rise to derived matter (rūpa, color) with the same characteristics (sarūpa, same features); there are four great elements with different characteristics (virūpa, different features) that give rise to derived matter (rūpa, color) with different characteristics (virūpa, different features); there are four great elements with the same characteristics (sarūpa, same features) that give rise to derived matter (rūpa, color) with the same characteristics (sarūpa, same features). What are the four great elements with the same characteristics (sarūpa, same features) that give rise to derived matter (rūpa, color) with different characteristics (virūpa, different features)? Answer: The four great elements with the characteristic of touch (phassa-lakkhana, characteristic of contact) give rise to eleven kinds of derived matter (rūpa, color). What are the four great elements with different characteristics (virūpa, different features) that give rise to derived matter (rūpa, color) with the same characteristics (sarūpa, same features)? Answer: The four great elements with the characteristics of solidity (pathavī, earth), cohesion (āpo, water), heat (tejo, fire), and motion (vāyo, wind) give rise to derived matter (rūpa, color) with the characteristic of touch (phassa-lakkhana, characteristic of contact). What are the four great elements with different characteristics (virūpa, different features) that give rise to derived matter (rūpa, color) with different characteristics (virūpa, different features)? Answer: The four great elements with the characteristics of solidity (pathavī, earth), cohesion (āpo, water), heat (tejo, fire), and motion (vāyo, wind) give rise to eleven kinds of derived matter (rūpa, color). What are the four great elements with the same characteristics (sarūpa, same features) that give rise to derived matter (rūpa, color) with the same characteristics (sarūpa, same features)? Answer: The four great elements with the characteristic of touch (phassa-lakkhana, characteristic of contact) give rise to derived matter (rūpa, color) with the characteristic of touch (phassa-lakkhana, characteristic of contact). Question: What is the difference between the four great elements (mahābhūta, earth, water, fire, wind) and derived matter (rūpa, color)? Answer: The four great elements (mahābhūta, earth, water, fire, wind)

是因。造色是果。堅濕暖動相是四大。若色因四大而無四大相。彼是造色。複次不可見者四大。可見不可見者造色。如是等說。內界說十二者。內五色及七心界。此十二是內界。當知六界是外。問法故說內人故說內耶。若法故說內者。一切法無自。若人故說內者。法無有人。答法故說內。但非一切法。心心法所依故說內彼意界亦依亦依者彼五色界是依。非依者心法雖是依者而非依。余非依亦非依者。此即是根性者。即此十二說根。一界中有根者。法界中十一法是根。餘者非根。當知五界及一界少分非根。

分余分十七　　一界說有分　十七界墮世　　一少分三業

分余分十七者。除法界。余界說有分及余有分。彼眼界有分者。三種世分別故。過去已見色。現在今見色。未來當見色。余有分者四種。過去不見色已滅。現在不見色而滅。未來世二種。謂不生法及生法。生法者不見色當滅。余色界亦如是。七心界若未來不生法彼余有分。餘者是有分。一界說有分者。法界一向是有分。非余有分。以一切法界意識境界故。若言余界亦應非余有分者。此則不然。彼不以意識故立有分余有分。謂眼見色是有分。不見色是余有分。謂色眼所見是有分。所不見是余有分。差別者。若眼是一有分。餘一切亦有分。若一余有分

。餘一切亦余有分。色若見者是有分非余。耳鼻舌身聲香味觸亦如是。第一義如眼說。俗數如色說。問頗共有法或有分或余有分耶。答有。十色入或余有分。彼生等相是有分。法界攝故。若不生法意是余有分。彼相應共有法是有分。法界攝故。問有分余有分有何義。答有分時說有分。眼界有二種。有業及無業分。彼有業分為無業分。所分故說有分。彼無業分亦為有業分。所分亦說有分。二分俱得有分相。問何等分數名分。答無業分為有業分。所分故說余有分。何以故。得有業分力故。如人有子彼亦如是。十七界墮世者。十七界墮三世事故說三世。或過去或未來或現在。若起已滅是過去。若未起是未來。已起未滅是現在。複次若未作是說未來。若作是說現在。若作已滅是說過去。一界當分別者。法界若有為墮三世。若無為則不墮三世。業者。三界有業。謂色聲法。色界身作是業謂色界非業。聲界口作是業。餘聲非業。法界身口業及思是業。余法界非業業相。業品當廣說。

非學非無學　　當知十五界　彼悉修道斷　　余界俱三種　于彼三界中　　說持戒犯戒

非學非無學當知十五界者。十色界五識界。是非學非無學。有漏故。即此諸界。修道斷智對治故。余界俱三種者。餘三界。意界法界意識界。俱三種

【現代漢語翻譯】現代漢語譯本：其餘一切也是『余有分』（與『有分』相對的概念，指不屬於主要或核心的部分）。如果所見之『色』（Rūpa，物質、形態）是『有分』，那就不是『余』。耳、鼻、舌、身、聲、香、味、觸也是如此。第一義諦（Paramārtha-satya，勝義諦，究竟真實）如對『眼』的描述。世俗諦（Saṃvṛti-satya，相對真實）如對『色』的描述。問：是否有一種共同的法，既是『有分』，又是『余有分』呢？答：有。十色入（Dasa rūpāyatanāni，十種色法）是『余有分』。它們的生等相（Utpāda，sthiti，bhaṅga，生、住、滅）是『有分』，因為它們被法界（Dharmadhātu，法界，一切法的總稱）所包含。如果不生之法，那就是『余有分』。與它們相應的共同法是『有分』，因為它們被法界所包含。問：『有分』和『余有分』有什麼意義？答：在『有分』的時候，就說是『有分』。眼界（Cakkhudhātu，眼界，視覺經驗的領域）有兩種：有業分（有造作的部分）和無業分（無造作的部分）。其中，有業分是被無業分所劃分的，所以說是『有分』。而無業分也被有業分所劃分，所以也說是『有分』。兩部分都具有『有分』的相。問：什麼樣的分數被稱為『分』？答：無業分被有業分所劃分，所以說是『余有分』。為什麼呢？因為它獲得了有業分的力量。就像一個人有了孩子一樣。十七界（Sattarasa dhātuyo，十八界中的十七界，除了無色界）墮入世間（Lokadhatu，世界）。十七界墮入三世（Tryadhva，過去、現在、未來）的事故，所以說三世。或者過去，或者未來，或者現在。如果生起后已經滅去，那就是過去。如果尚未生起，那就是未來。已經生起但尚未滅去，那就是現在。進一步說，如果尚未造作，就說是未來。如果正在造作，就說是現在。如果已經造作並滅去，就說是過去。一界應當分別，即法界。如果是有為法（Saṃskṛta，有為法，因緣和合而成的法），就墮入三世。如果是無為法（Asaṃskṛta，無為法，不依賴因緣而存在的法），就不墮入三世。業（Karma，行為、業力）：三界（Trailokya，欲界、色界、無色界）有業，即色、聲、法。身體所作的是業，謂之非業。聲界（Saddhātu，聲界，聽覺經驗的領域）是口所作的業，其餘的聲音不是業。法界（Dharmadhātu，法界，一切法的總稱）中，身口業以及思（Cetanā，意志、思慮）是業，其餘的法界不是業。業的相和業的品類將在後面詳細說明。『非學非無學』（Na śaikṣā-nāśaikṣā，既非有學也非無學）應當知道有十五界，它們都是修道所斷的。其餘的界都具有三種（屬性）。在這三界中，說的是持戒（Śīla，戒律）和犯戒（Duśśīla，違犯戒律）。『非學非無學當知十五界』，指的是十**五識界（Pañca viññāṇa dhātuyo，眼識、耳識、鼻識、舌識、身識）。它們既非有學也非無學，因為它們是有漏的（Sāsrava，有煩惱的）。這些界都是修道所斷的，因為有智慧對治它們。『余界俱三種』，指的是其餘的三界，即意界（Manodhātu，意識界）、法界（Dharmadhātu，法界，一切法的總稱）和意識界（Manoviññāṇadhātu，意識界）。它們都具有三種屬性。

【English Translation】 English version: The rest of everything is also 'remaining portion' (a concept opposite to 'portion', referring to the part that does not belong to the main or core part). If the 'form' (Rūpa, matter, form) that is seen is a 'portion', then it is not 'remaining'. The same is true for ear, nose, tongue, body, sound, smell, taste, and touch. The ultimate truth (Paramārtha-satya, the highest truth, ultimate reality) is like the description of 'eye'. Conventional truth (Saṃvṛti-satya, relative truth) is like the description of 'form'. Question: Is there a common dharma that is both a 'portion' and a 'remaining portion'? Answer: Yes. The ten sense bases of form (Dasa rūpāyatanāni, ten kinds of form) are 'remaining portions'. Their characteristics of arising, etc. (Utpāda, sthiti, bhaṅga, arising, abiding, ceasing) are 'portions' because they are contained within the Dharmadhātu (Dharmadhātu, the realm of dharma, the totality of all dharmas). If a dharma does not arise, then it is a 'remaining portion'. The common dharmas corresponding to them are 'portions' because they are contained within the Dharmadhātu. Question: What is the meaning of 'portion' and 'remaining portion'? Answer: When there is a 'portion', it is said to be a 'portion'. The eye element (Cakkhudhātu, the eye element, the realm of visual experience) has two kinds: the portion with karma (the part with creation) and the portion without karma (the part without creation). Among them, the portion with karma is divided by the portion without karma, so it is said to be a 'portion'. And the portion without karma is also divided by the portion with karma, so it is also said to be a 'portion'. Both parts have the characteristic of 'portion'. Question: What kind of fraction is called a 'portion'? Answer: The portion without karma is divided by the portion with karma, so it is said to be a 'remaining portion'. Why? Because it obtains the power of the portion with karma. It is like a person having a child. The seventeen elements (Sattarasa dhātuyo, seventeen of the eighteen elements, except the formless realm) fall into the world (Lokadhatu, the world). The seventeen elements fall into the events of the three times (Tryadhva, past, present, future), so it is said to be the three times. Either past, or future, or present. If it has arisen and ceased, then it is past. If it has not yet arisen, then it is future. If it has arisen but not yet ceased, then it is present. Furthermore, if it has not yet been created, it is said to be future. If it is being created, it is said to be present. If it has been created and ceased, it is said to be past. One element should be distinguished, namely the Dharmadhātu. If it is conditioned (Saṃskṛta, conditioned dharma, dharma that arises from causes and conditions), then it falls into the three times. If it is unconditioned (Asaṃskṛta, unconditioned dharma, dharma that exists independently of causes and conditions), then it does not fall into the three times. Karma (Karma, action, karmic force): The three realms (Trailokya, desire realm, form realm, formless realm) have karma, namely form, sound, and dharma. The body's actions are karma, called non-karma. The sound element (Saddhātu, the sound element, the realm of auditory experience) is the karma made by the mouth, and the rest of the sound is not karma. In the Dharmadhātu (Dharmadhātu, the realm of dharma, the totality of all dharmas), the karma of body and mouth, as well as thought (Cetanā, will, thought), are karma, and the rest of the Dharmadhātu is not karma. The characteristics of karma and the categories of karma will be explained in detail later. 'Neither a learner nor a non-learner' (Na śaikṣā-nāśaikṣā, neither a trainee nor an adept) should know that there are fifteen elements, all of which are severed by the path of cultivation. The remaining elements all have three (attributes). In these three realms, it speaks of upholding precepts (Śīla, precepts) and violating precepts (Duśśīla, violating precepts). 'Neither a learner nor a non-learner should know that there are fifteen elements', referring to the ten **five consciousness elements (Pañca viññāṇa dhātuyo, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness). They are neither learners nor non-learners because they are defiled (Sāsrava, with afflictions). These elements are all severed by the path of cultivation because there is wisdom to counteract them. 'The remaining elements all have three', referring to the remaining three elements, namely the mind element (Manodhātu, the mind element), the dharma element (Dharmadhātu, the realm of dharma, the totality of all dharmas), and the mind consciousness element (Manoviññāṇadhātu, the mind consciousness element). They all have three attributes.

。或學或無學或非學非無學。或見斷或修斷或無斷。學相應意是學。謂苦法忍。乃至金剛三昧相應意是學。無學相應意是無學。謂盡智無生智。及無學等見相應意是無學。非學非無學相應意是非學非無學。謂善染污無記。善有三種。方便得離欲得生得。染污有二種。不善及隱沒無記。無記有四種。威儀工巧報生變化。如意界。意識界亦如是。法界或學或無學或非學非無學。謂學身口業受想行陰是學此即無學。法界所攝有漏身口業受想行陰及無為是非學非無學。學無學義。業品當廣說。此三界忍對治是見斷。智對治是修斷。智無漏是無斷。見斷修斷義。使品當廣說。于彼三界中說持戒犯戒者。謂色界善身作是持戒。不善身作是犯戒。聲界是口作。法界唯無作。持戒犯戒相。業品當廣說。

十七說有上　　一界說二種　果有果十七　　一三覺所說

十七說有上者。除法界。彼十七界有上。有為故。一界說二種者。法界或有上或無上。有為法界及虛空非數滅是有上數滅。善故常故說無上。果有果十七者。除法界。餘十七界是果有果。以有為法性劣展轉相因生故。一三覺所說者。法界有三種。或果非有果。或果有果。或非果非有果。果非有果者數滅。果有果者有為法界。非果非有果者。虛空非數滅。

三界三

【現代漢語翻譯】現代漢語譯本：或者是有學，或者是無學，或者是非學非無學。或者是見斷，或者是修斷，或者是無斷。與『學』相應的意，稱為『學』，指的是苦法忍（Kufaren，對苦諦的忍），乃至金剛三昧（Jingang Sanmei，一種堅固的禪定）相應的意，稱為『學』。與『無學』相應的意，稱為『無學』，指的是盡智（Jinzhi，斷盡煩惱的智慧）、無生智（Wushengzhi，不再產生煩惱的智慧），以及與無學等見相應的意，稱為『無學』。與『非學非無學』相應的意，稱為『非學非無學』，指的是善、染污、無記三種。善有三種：方便得（Fangbiande，通過方便獲得的善）、離欲得（Liyude，通過脫離慾望獲得的善）、生得（Shengde，與生俱來的善）。染污有兩種：不善和隱沒無記。無記有四種：威儀（Weiyi，儀態）、工巧（Gongqiao，工藝技巧）、報生（Baosheng，果報所生的）、變化（Bianhua，變化所生的）。如意界（Ruyijie，隨心所欲的境界），意識界（Yishijie，意識的境界）也是如此。法界（Fajie，諸法總體的境界）或者是有學，或者是無學，或者是非學非無學。與『學』相應的身口意業，受想行陰（Shouxiangxingyin，感受、思想、行為、意識），稱為『學』，此即無學。法界所攝的有漏身口意業，受想行陰，以及無為法（Wuweifa，不生不滅的法），稱為『非學非無學』。學無學的意義，在《業品》中會詳細說明。這三界的忍是對治見斷（Jianduan，通過見道斷除的煩惱）的，智是對治修斷（Xiuduan，通過修道斷除的煩惱）的，智無漏（Zhiwulou，沒有煩惱的智慧）是對治無斷（Wuduan，無法斷除的煩惱）的。見斷修斷的意義，在《使品》中會詳細說明。在這三界中說持戒犯戒的人，善的身作是持戒，不善的身作是犯戒。聲界（Shengjie，聲音的境界）是口作。法界唯有無作。持戒犯戒的相，在《業品》中會詳細說明。十七界說有上，一界說二種，果有果十七，一三覺所說。十七界說有上，除了法界，那十七界是有上的，因為是有為法（Youweifa，因緣和合而成的法）的緣故。一界說二種，法界或者是有上，或者是無上。有為法界以及虛空非數滅（Xukong Feishumie，虛空和非數滅）是有上的，數滅（Shumie，通過智慧斷滅煩惱）因為是善的，常的，所以說是無上的。果有果十七，除了法界，其餘十七界是果有果的，因為有為法的性質低劣，輾轉相因生起的緣故。一三覺所說，法界有三種，或者是果非有果，或者是果有果，或者是非果非有果。果非有果的是數滅。果有果的是有為法界。非果非有果的是虛空非數滅。三界三

【English Translation】 English version: Or it is a learner, or it is a non-learner, or it is neither a learner nor a non-learner. Or it is what is abandoned by seeing, or it is what is abandoned by cultivation, or it is what is not abandoned. The mind associated with 'learning' is called 'learning,' referring to the forbearance of the Dharma of Suffering (Kufaren, endurance of the truth of suffering), up to the mind associated with the Vajra Samadhi (Jingang Sanmei, an indestructible state of meditation) is called 'learning.' The mind associated with 'non-learning' is called 'non-learning,' referring to the Exhaustion Knowledge (Jinzhi, knowledge of the exhaustion of defilements), the Non-arising Knowledge (Wushengzhi, knowledge of non-arising), and the mind associated with the views of non-learners is called 'non-learning.' The mind associated with 'neither learning nor non-learning' is called 'neither learning nor non-learning,' referring to the three types of good, defiled, and neutral. There are three types of good: obtained through means (Fangbiande, good obtained through skillful means), obtained through detachment from desire (Liyude, good obtained through detachment from desire), and innate (Shengde, innate good). There are two types of defiled: unwholesome and obscured neutral. There are four types of neutral: deportment (Weiyi, manner), craftsmanship (Gongqiao, skillful crafts), resultant birth (Baosheng, born from karmic results), and transformation (Bianhua, transformation). The realm of wish-fulfillment (Ruyijie, the realm of wish fulfillment), and the realm of consciousness (Yishijie, the realm of consciousness) are also the same. The Dharma realm (Fajie, the realm of all dharmas) is either a learner, or a non-learner, or neither a learner nor a non-learner. The body, speech, and mind karma, feelings, perceptions, volitions, and consciousness aggregates (Shouxiangxingyin, feelings, perceptions, volitions, and consciousness) associated with 'learning' are called 'learning,' which is non-learning. The contaminated body, speech, and mind karma, feelings, perceptions, volitions, and consciousness aggregates, and unconditioned dharmas (Wuweifa, unconditioned dharmas) included in the Dharma realm are called 'neither learning nor non-learning.' The meaning of learning and non-learning will be explained in detail in the 'Karma Chapter.' The forbearance of these three realms is the antidote to what is abandoned by seeing (Jianduan, defilements abandoned through the path of seeing), the wisdom is the antidote to what is abandoned by cultivation (Xiuduan, defilements abandoned through the path of cultivation), and the wisdom without outflows (Zhiwulou, wisdom without defilements) is the antidote to what is not abandoned (Wuduan, defilements that cannot be abandoned). The meaning of what is abandoned by seeing and what is abandoned by cultivation will be explained in detail in the 'Afflictions Chapter.' Among these three realms, those who uphold precepts and those who violate precepts are said to be those whose wholesome bodily actions are upholding precepts, and whose unwholesome bodily actions are violating precepts. The realm of sound (Shengjie, the realm of sound) is speech. The Dharma realm is only non-action. The characteristics of upholding precepts and violating precepts will be explained in detail in the 'Karma Chapter.' Seventeen realms are said to be conditioned, one realm is said to be of two kinds, seventeen realms are the result with a result, one is what is spoken of by the three enlightenments. Seventeen realms are said to be conditioned, except for the Dharma realm, those seventeen realms are conditioned because they are conditioned dharmas (Youweifa, conditioned dharmas). One realm is said to be of two kinds, the Dharma realm is either conditioned or unconditioned. The conditioned Dharma realm and space and non-number cessation (Xukong Feishumie, space and non-number cessation) are conditioned, number cessation (Shumie, cessation through wisdom) is said to be unconditioned because it is good and constant. Seventeen realms are the result with a result, except for the Dharma realm, the remaining seventeen realms are the result with a result because the nature of conditioned dharmas is inferior and they arise through mutual causation. One is what is spoken of by the three enlightenments, the Dharma realm has three types, either it is a result but not a result with a result, or it is a result with a result, or it is neither a result nor a result with a result. What is a result but not a result with a result is number cessation. What is a result with a result is the conditioned Dharma realm. What is neither a result nor a result with a result is space and non-number cessation. Three realms three

種緣　　一依亦復然　五一或分別　　余緣唯說一

三界三種緣者。眼耳意識界三種緣。善不善無記。一依亦復然者。意識界所依亦三種。善不善無記。五一者。五識依一種。或分別者。謂俱起五根及次第滅意。若取俱起依則一無記。以五根唯無記故。若取次第滅意則三種。以意界善不善無記故。複次眼識依分次第緣分應作四句。或依分非次第緣分。或次第緣分非依分。或依分亦次第緣分。或非依分非次第緣分。依分非次第緣分者。眼識俱起眼根。次第緣分非依分者。彼次第滅心法。依分亦次第緣分者。次第滅意。非依分非次第緣分者。除上爾所事。乃至身識依亦如是。問意識依是次第緣耶。答曰如是。意識依是次第緣。頗次第緣非意識依耶。答意識依相應心法。問若眼識以意界為依者。何故名眼識不名意識耶。答眼是不共依故。如種牙如鼓聲。眼是眼識不共依。意是共依。以六識身展轉次第緣生故。余緣唯說一者。鼻識舌識身識唯緣無記。以香味觸一向無記故。意界即六識身。離是無餘故不說法界。若心相應如心說。

若眼隨生見　　耳界隨生聞　三界隨生覺　　意界隨生識

若眼隨生名為見。耳隨生名為聞。三事隨生名為覺。意隨生名為識。彼三界以方便得離欲得。修得神通性四支五支定果

。是故彼隨生各別建立。餘三隨生無彼相分故共建立一。問覺有何義。答。

境界唯無記　　覺心於中轉　隨生三種識　　是則名為覺

香味觸一向無記。無記故說覺。是故隨生三識名為覺。

二境不近受　　遠近境界一　餘一向近受　　依及境界等

二境不近受者。眼識耳識不近受境界。如逼眼色不見故。耳亦如是逼則不聞。雖深在內而遠聞外聲。若言遠亦不見聞者。此則不論意識者遠近境界悉受。除自己及相應共有。餘一切法悉受。餘一向近受者。鼻舌身識近受境界依緣無間故。依及境界等者。謂鼻舌識身識。此三識依取等境界。鼻根香微均而生識。舌身根微亦如是(謂根塵合處乃生著)。

二界說不定　　一界境亦然　五界依或俱　　一界依說遠

二界說不定者。眼識耳識依緣俱不定。眼識界。或依大而緣小如見毛端。或依小而緣大如見山。或依緣等如見蒱桃果。耳識亦如是。一界境亦然者。意識境界不定境界或大或小。一切法境界故。依無形故。大小不可說故。離意界六識無別體故。不說心法如心說。五界依或俱者。五識身或與依俱。俱者。謂五根。遠者次第滅意。一界依說遠者。意識界依說遠。謂彼次第滅意。

十一界有二　　六三一四種　事及長養報　　剎

【現代漢語翻譯】現代漢語譯本：因此，每個隨生（Sahaja，俱生）各自建立。其餘三個隨生沒有那種相分，所以共同建立一個。問：覺（Bodhi，菩提）有什麼意義？答：

境界唯無記　　覺心於中轉　隨生三種識　　是則名為覺

香味觸一向是無記（Avyākrta，不確定）。因為是無記，所以說是覺。因此，隨生的三種識名為覺。

二境不近受　　遠近境界一　餘一向近受　　依及境界等

二境不近受：眼識（Caksur-vijñana，視覺意識）和耳識（Śrotra-vijñana，聽覺意識）不直接感受境界。例如，逼近眼睛就看不見顏色，耳朵也是如此，逼近就聽不見。即使聲音深在內部，也能聽到遠處的外部聲音。如果說遠處也看不見聽不見，那麼這裡不是在討論意識（Manas，意）——意識無論遠近都接受境界，除了自己和相應的共有之外，接受一切法。其餘一向近受：鼻識（Ghrana-vijñana，嗅覺意識）、舌識（Jihva-vijñana，味覺意識）和身識（Kaya-vijñana，觸覺意識）直接感受境界，因為所依和緣沒有間隔。依及境界等：指鼻識、舌識、身識。這三種識所依取相等的境界。鼻根（Ghrana-indriya，嗅覺器官）和香氣微塵均等而生識，舌根和身根的微塵也是如此（指根塵相合之處才產生執著）。

二界說不定　　一界境亦然　五界依或俱　　一界依說遠

二界說不定：眼識界和耳識界所依和緣都不確定。眼識界，或者依大的而緣小的，如看見毛端；或者依小的而緣大的，如看見山；或者依緣相等，如看見葡萄果。耳識也是如此。一界境亦然：意識境界不確定，境界或大或小，因為是一切法的境界。因為所依無形，所以大小不可說。因為離開意界（Mano-dhatu，意識界）六識沒有別的自體，所以不說心法如心說。五界依或俱：五識身或者與所依俱生。俱生，指五根（Panca-indriya，五種感官）。遠者次第滅意。一界依說遠：意識界所依說遠，指次第滅意。

十一界有二　　六三一四種　事及長養報　　剎

【English Translation】 English version: Therefore, each Sahaja (俱生, co-born) is established separately. The other three Sahajas do not have that aspect, so they are jointly established as one. Question: What is the meaning of Bodhi (覺, awakening)? Answer:

The realm is only neutral, the awakened mind turns within it. 　The three kinds of consciousness arise together, and this is called awakening.

Smell, taste, and touch are always neutral (Avyākrta, 不確定). Because they are neutral, it is said to be awakening. Therefore, the three kinds of consciousness that arise together are called awakening.

Two realms are not received closely, near and far realms are one. 　The remaining one is always received closely, depending on the support and the realm being equal.

'Two realms are not received closely': eye-consciousness (Caksur-vijñana, 視覺意識) and ear-consciousness (Śrotra-vijñana, 聽覺意識) do not directly receive the realm. For example, if you bring color too close to the eye, you cannot see it; the same is true for the ear, if you get too close, you cannot hear. Even if the sound is deep inside, you can hear external sounds from afar. If you say that you cannot see or hear from afar either, then this is not discussing Manas (意識, mind) – Manas receives all realms, whether near or far, except for itself and its corresponding shared aspects; it receives all dharmas. 'The remaining one is always received closely': nose-consciousness (Ghrana-vijñana, 嗅覺意識), tongue-consciousness (Jihva-vijñana, 味覺意識), and body-consciousness (Kaya-vijñana, 觸覺意識) directly receive the realm because the support and conditions are without interval. 'Depending on the support and the realm being equal': refers to nose-consciousness, tongue-consciousness, and body-consciousness. These three kinds of consciousness rely on and take equal realms. The nose-organ (Ghrana-indriya, 嗅覺器官) and the subtle particles of scent are equal and give rise to consciousness; the same is true for the subtle particles of the tongue-organ and body-organ (meaning that attachment arises only where the root and dust combine).

Two realms are said to be uncertain, one realm is also like that. 　Five realms rely or are together, one realm is said to rely on the distant.

'Two realms are said to be uncertain': the support and conditions of eye-consciousness and ear-consciousness are uncertain. The realm of eye-consciousness, either relies on the large and conditions the small, such as seeing the tip of a hair; or relies on the small and conditions the large, such as seeing a mountain; or relies on equal conditions, such as seeing a grape. The same is true for ear-consciousness. 'One realm is also like that': the realm of consciousness is uncertain; the realm is either large or small because it is the realm of all dharmas. Because the support is formless, its size cannot be described. Because the six consciousnesses have no separate self apart from the Mano-dhatu (意界, mind element), mental dharmas are not spoken of like the mind. 'Five realms rely or are together': the five consciousnesses either arise together with the support. 'Together' refers to the five organs (Panca-indriya, 五種感官). 'The distant' refers to the successively ceasing mind. 'One realm is said to rely on the distant': the realm of consciousness is said to rely on the distant, referring to the successively ceasing mind.

Eleven realms have two, six, three, one, and four kinds. 　Matters, growth, and retribution, a moment.

那與依種

十一界有二者。五內界聲界五識界二種。六三者。色香味觸意界意識界。此六界三種。一四種者。法界四種。問云何種說二三四。答事及長養報剎那與依種。彼眼界二種報及長養。彼報生者。善不善業報果。三惡道是不善業果。人天是善業果。眼及眾具。梵行正受所長養故。是長養無別依性故不說。依剎那事亦爾。如眼。耳鼻舌身界亦如是。聲界亦二種。長養及依。問何故聲非報。答現在方便生故。聲者。現在方便生。報者。前業所起。聲者。隨欲生。報非隨欲生。複次聲聲有間報報無間。若聲是報者。應如色一切時不斷。而聲有斷。是故非報。五識界報及依。色香味觸界三種報依長養。意界三種報依剎那。剎那者。苦法忍俱生意界。意識界亦如是。法界四種。報剎那依事。彼報者。善不善業報果。剎那者。苦法忍眷屬。依者。除苦法忍眷屬。余善有為法界。除報余不隱沒無記有為法界染污法界。無為法界唯有事。

生身眼色界　　自地及他地　若彼眼識生　　自他地亦然

生欲界。欲界身。欲界眼。欲界色。欲界眼識生。如是生初禪地。初禪地身。初禪地眼。初禪地色。初禪地眼識生。是名自地。他地者。生欲界。初禪地眼見欲界色。彼欲界身初禪地眼欲界色初禪地眼識生。見初禪者

【現代漢語翻譯】現代漢語譯本那與依種

十一界有二種情況。五內界（指眼、耳、鼻、舌、身五種感覺器官）和聲界，以及五識界（指眼識、耳識、鼻識、舌識、身識）是兩種情況。六界有三種情況：色、香、味、觸、意界（指意識的對境）和意識界。這六界是三種情況。法界（指一切事物和現象的總稱）有四種情況。問：為什麼說有二種、三種、四種情況？答：根據事（事物本身）、長養（滋養）、報（業報）、剎那（瞬間）以及依（所依賴的條件）來區分。眼界有兩種情況：報和長養。其中的報，是指善或不善業的報應結果。三惡道是不善業的結果，人天是善業的結果。眼以及相關的器具，因為梵行（清凈的行為）和正受（正確的禪定）所滋養，所以是長養。因為沒有其他的依賴性，所以不說依。剎那和事也是如此。如眼界一樣，耳、鼻、舌、身界也是如此。聲界也有兩種情況：長養和依。問：為什麼聲不是報？答：因為聲是現在方便產生的。聲是現在方便產生的，報是前業所引起的。聲是隨心所欲產生的，報不是隨心所欲產生的。而且，聲與聲之間有間斷，而報與報之間沒有間斷。如果聲是報，就應該像色一樣，一切時不斷，但是聲是有間斷的，所以不是報。五識界是報和依。色、香、味、觸界是三種情況：報、依、長養。意界是三種情況：報、依、剎那。剎那，指的是苦法忍（對苦諦的忍可）同時生起的意界。意識界也是如此。法界有四種情況：報、剎那、依、事。其中的報，指的是善或不善業的報應結果。剎那，指的是苦法忍的眷屬（與苦法忍相關的心理活動）。依，指的是除了苦法忍的眷屬之外，其餘的善的有為法界。事，指的是除了報之外，其餘的不隱沒無記的有為法界、染污法界。無為法界只有事。

生身眼自地及他地若彼眼識生自他地亦然

生於欲界，有欲界的身，欲界的眼，欲界的色，欲界的眼識生起。同樣，生於初禪地，有初禪地的身，初禪地的眼，初禪地的色，初禪地的眼識生起。這叫做自地。他地指的是，生於欲界，用初禪地的眼去看欲界的色，那麼欲界的身，初禪地的眼，欲界的色，初禪地的眼識生起。看到初禪的人。

【English Translation】 English version That and Dependent Kind

Among the eleven realms, there are two kinds. The five internal realms (referring to the five sense organs: eye, ear, nose, tongue, and body), the sound realm, and the five consciousness realms (referring to eye consciousness, ear consciousness, nose consciousness, tongue consciousness, and body consciousness) are two kinds. The six realms have three kinds: the realms of form, smell, taste, touch, and mind (referring to the objects of consciousness), and the consciousness realm. These six realms are three kinds. The Dharma realm (referring to the totality of all things and phenomena) has four kinds. Question: Why are there said to be two, three, or four kinds? Answer: They are distinguished according to 'thing' (the thing itself), 'nourishment' (nurturing), 'retribution' (karmic retribution), 'instant' (moment), and 'dependence' (the conditions upon which something relies). The eye realm has two kinds: retribution and nourishment. The retribution refers to the result of good or bad karma. The three evil paths are the result of bad karma, while humans and gods are the result of good karma. The eye and its related instruments are nourished by pure conduct (Brahma-faring) and correct samadhi (right concentration), so it is nourishment. Because there is no other dependence, it is not said to be dependence. The instant and the thing are also like this. Just like the eye realm, the ear, nose, tongue, and body realms are also like this. The sound realm also has two kinds: nourishment and dependence. Question: Why is sound not retribution? Answer: Because sound is produced by present convenience. Sound is produced by present convenience, while retribution is caused by past karma. Sound is produced at will, while retribution is not produced at will. Moreover, there are intervals between sounds, while there are no intervals between retributions. If sound were retribution, it should be continuous at all times like form, but sound is intermittent, so it is not retribution. The five consciousness realms are retribution and dependence. The realms of form, smell, taste, and touch are three kinds: retribution, dependence, and nourishment. The mind realm is three kinds: retribution, dependence, and instant. The instant refers to the mind realm arising simultaneously with the forbearance of suffering-dharma (acceptance of the truth of suffering). The consciousness realm is also like this. The Dharma realm has four kinds: retribution, instant, dependence, and thing. The retribution refers to the result of good or bad karma. The instant refers to the retinue of the forbearance of suffering-dharma (mental activities related to the forbearance of suffering-dharma). Dependence refers to the remaining good conditioned Dharma realm, excluding the retinue of the forbearance of suffering-dharma. Thing refers to the remaining un-concealed, unspecified conditioned Dharma realm, the defiled Dharma realm. The unconditioned Dharma realm only has thing.

Born Body Eye Self-Ground and Other-Ground If that Eye-Consciousness Arises, Self-Other-Ground is also Thus

Born in the Desire Realm (Kāmadhātu), there is a body of the Desire Realm, an eye of the Desire Realm, a form of the Desire Realm, and eye-consciousness of the Desire Realm arises. Similarly, born in the First Dhyana Realm (Prathamadhyāna), there is a body of the First Dhyana Realm, an eye of the First Dhyana Realm, a form of the First Dhyana Realm, and eye-consciousness of the First Dhyana Realm arises. This is called self-ground. Other-ground refers to, born in the Desire Realm, using the eye of the First Dhyana Realm to see the form of the Desire Realm, then the body of the Desire Realm, the eye of the First Dhyana Realm, the form of the Desire Realm, and the eye-consciousness of the First Dhyana Realm arise. Seeing the one in the First Dhyana.

。彼欲界身初禪地眼色初禪地眼識生。生欲界。二禪地眼見欲界色。彼欲界身二禪地眼欲界色初禪地眼識生。見初禪地者。彼欲界身二禪地眼初禪地色初禪地眼識生。見二禪者。彼欲界身二禪地眼色初禪地眼識生。生欲界。三禪地眼見欲界色。彼欲界身三禪地眼見欲界色初禪地眼識生。見初禪者。彼欲界身三禪地眼初禪地色初禪地眼識生。見二禪者。彼欲界身三禪地眼二禪地色初禪地眼識生。見三禪者。彼欲界身三禪地眼色初禪地眼識生。生欲界。四禪地眼見欲界色。彼欲界身四禪地眼見欲界色。初禪地眼識生。見初禪者。彼欲界身四禪地眼初禪地色初禪地眼識生。見二禪者。彼欲界身四禪地眼二禪地色初禪地眼識生。見三禪者。彼欲界身四禪地眼三禪地色初禪地眼識生。見四禪者。彼欲界身四禪地眼色初禪地眼識生。如說生欲界。乃至生第四禪亦如是。有差別者。謂下地眼不見上地色。生上地下地眼不現在前。

耳界如前說　　鼻舌界自地　身觸即地說　　意識則眾多

耳界如前說者。如前說眼識。耳識亦如是。鼻界說自地者。生欲界。欲界身欲界鼻欲界香欲界鼻識生。舌界亦如是。身觸即地說者。身識有差別故。生欲界。欲界身欲界觸欲界身識生。初禪亦如是。生二禪。二禪身觸初禪地身識生。以覺

自地觸故。非他地生。第三第四禪亦如是。意識則眾多者。或自地意自地法自地意識生。或他地。彼自地者。生欲界。欲界意欲界法欲界意識生。乃至生有想無想處亦如是。他地者。生欲界正受時。欲界善心次第初禪正受。起彼欲界意初禪地意識生法。或三界系或不繫。初禪次第欲界善心現在前。彼初禪意欲界意識生法。或三界系或不繫。初禪次第二禪正受。彼初禪意二禪意識生法。或三界系或不繫。如是第二禪初禪。初禪第二禪。初禪第三禪。第三禪初禪。乃至有想無想處。逆順次第超越應廣說。有差別者。此正受為意界。彼正受為意識。若禪為意識者法。或三界系。或不繫。若無色為意識者。彼法自地上地及不繫。又復正受凈初禪次第欲界初禪果變化心現在前。彼初禪意欲界意識生。法者欲界化。即彼欲界初禪果次第凈初禪現在前。彼欲界意初禪意識生法。或三界系(或不繫乃至)。第四禪亦如是。生者。彼欲界沒生初禪地。彼欲界意初禪地意識生法。或色無色界系或不繫。初禪地沒生欲界彼初禪地意欲界意識生法。或三界系或不繫。乃至有想無想處亦如是。彼沒者是意受。生者是意識。但彼法自地上地及不繫。

若彼得眼界　　或彼所依識　二俱得不得　　亦色及與舍

若彼得眼界者。或眼界不成

【現代漢語翻譯】現代漢語譯本：由於自身所觸及的緣故，並非從其他地方產生。第三禪和第四禪也是如此。意識方面，如果是眾多的情況，或者從自身所處的層次的意、自身所處的層次的法、自身所處的層次的意識產生；或者從其他層次產生。自身所處的層次的情況是：如果生於欲界，那麼欲界的意、欲界的法、欲界的意識產生。乃至生於有想無想處也是如此。其他層次的情況是：如果生於欲界，處於正受狀態時，欲界的善心依次進入初禪正受，從那欲界的意產生初禪地的意識和法，或者屬於三界所繫縛，或者不屬於三界所繫縛。初禪之後，欲界的善心顯現，那初禪的意產生欲界的意識和法，或者屬於三界所繫縛，或者不屬於三界所繫縛。初禪之後進入第二禪正受，那初禪的意產生第二禪的意識和法，或者屬於三界所繫縛，或者不屬於三界所繫縛。像這樣，第二禪之後進入初禪，初禪之後進入第二禪，初禪之後進入第三禪，第三禪之後進入初禪，乃至有想無想處，逆向、順向、超越等情況，應該廣泛地說明。有差別的地方在於：這個正受是意界，那個正受是意識。如果禪是意識，那麼法或者屬於三界所繫縛，或者不屬於三界所繫縛。如果無色界是意識，那麼法從自身所處的層次、更高的層次以及不屬於三界所繫縛的層次產生。另外，處於正受狀態，清凈的初禪之後，欲界的初禪果報所產生的變化心顯現，那初禪的意產生欲界的意識。法是欲界的變化。緊接著，欲界的初禪果報之後，清凈的初禪顯現，那欲界的意產生初禪的意識和法，或者屬於三界所繫縛（或者不屬於三界所繫縛，乃至）。第四禪也是如此。關於『生』：如果從欲界死亡而生於初禪地，那欲界的意產生初禪地的意識和法，或者屬於色界、無色界所繫縛，或者不屬於三界所繫縛。從初禪地死亡而生於欲界，那初禪地的意產生欲界的意識和法，或者屬於三界所繫縛，或者不屬於三界所繫縛。乃至有想無想處也是如此。死亡是意受，出生是意識。但法從自身所處的層次、更高的層次以及不屬於三界所繫縛的層次產生。『如果他獲得了眼界（cakkhu-dhatu），或者他所依賴的識（vinnana），兩者都獲得還是沒有獲得，以及色（rupa）和舍（捨棄）也是如此。』如果他獲得了眼界，或者眼界沒有成就。

【English Translation】 English version: It arises from its own contact, not from another place. The third and fourth Dhyanas are also the same. Regarding consciousness, if it is numerous, it arises either from the mind of its own plane, the dharma of its own plane, and the consciousness of its own plane; or from another plane. The case of its own plane is: if born in the desire realm (Kama-dhatu), then the mind of the desire realm, the dharma of the desire realm, and the consciousness of the desire realm arise. Even up to being born in the realm of neither perception nor non-perception (Nevasaññānāsaññāyatana) it is the same. The case of another plane is: if born in the desire realm, while in Samadhi (right concentration), the wholesome mind of the desire realm successively enters the first Dhyana Samadhi, from that mind of the desire realm arises the consciousness and dharma of the first Dhyana plane, either bound by the three realms or unbound. After the first Dhyana, the wholesome mind of the desire realm manifests, that mind of the first Dhyana produces the consciousness and dharma of the desire realm, either bound by the three realms or unbound. After the first Dhyana, entering the second Dhyana Samadhi, that mind of the first Dhyana produces the consciousness and dharma of the second Dhyana, either bound by the three realms or unbound. Likewise, after the second Dhyana, entering the first Dhyana, after the first Dhyana, entering the second Dhyana, after the first Dhyana, entering the third Dhyana, after the third Dhyana, entering the first Dhyana, and so on up to the realm of neither perception nor non-perception, the reverse, forward, and transcendence sequences should be extensively explained. The difference lies in this: this Samadhi is the mind element (mano-dhatu), that Samadhi is consciousness (vinnana). If Dhyana is consciousness, then the dharma is either bound by the three realms or unbound. If the formless realm (Arupa-dhatu) is consciousness, then the dharma arises from its own plane, higher planes, and the unbound. Furthermore, while in Samadhi, after the pure first Dhyana, the transformation mind produced by the fruition of the first Dhyana of the desire realm manifests, that mind of the first Dhyana produces the consciousness of the desire realm. The dharma is the transformation of the desire realm. Immediately after the fruition of the first Dhyana of the desire realm, the pure first Dhyana manifests, that mind of the desire realm produces the consciousness and dharma of the first Dhyana, either bound by the three realms (or unbound, and so on). The fourth Dhyana is also the same. Regarding 'birth': if one dies in the desire realm and is born in the first Dhyana plane, that mind of the desire realm produces the consciousness and dharma of the first Dhyana plane, either bound by the form realm (Rupa-dhatu) or formless realm (Arupa-dhatu), or unbound. If one dies in the first Dhyana plane and is born in the desire realm, that mind of the first Dhyana plane produces the consciousness and dharma of the desire realm, either bound by the three realms or unbound. Even up to the realm of neither perception nor non-perception it is the same. Death is mind-reception (mano-vedana), birth is consciousness. But the dharma arises from its own plane, higher planes, and the unbound. 'If he obtains the eye element (cakkhu-dhatu), or the consciousness (vinnana) on which it depends, Whether both are obtained or not obtained, and also form (rupa) and abandonment (捨棄,舍)' If he obtains the eye element, or the eye element is not accomplished.

就。得成就。非眼識界。謂無色界沒生第二第三第四禪。生欲界漸得眼根。或彼所依識者。或眼識界不成就得成就非眼界。謂上三禪地沒生欲界及初禪。若即住彼眼識現在前。二俱得者。或眼及眼識界俱得。謂無色界沒生欲界及初禪。俱不可得者。非眼界不成就得成就。亦非眼識界不成就得成就。謂生欲界不失眼根及梵天上若命終生梵天及欲界。第二第三第四禪沒生第二第三第四禪。無色界沒生無色界。亦色者。若色界不成就得成就。彼即眼界不成就得成就。或眼界非色界者。生欲界漸得眼界。若色界不成就得成就。彼眼識界耶。應作四句。色界不成就得成就非眼識界者。無色界沒生上三禪中。眼識界不成就得成就非色者。即彼三禪沒生欲界及初禪若即住彼眼識現在前色界不成就得成就。亦眼識界者。無色界沒生欲界及初禪。非色界亦非眼識界者。除上爾所事。及與舍者。如說得舍亦如是廣說。

色界二識識　　乃至觸亦然　諸餘十三界　　一向意識緣

色界二識識者。謂色界二識識。眼識及意識。眼識界自相意識界自相及共相。乃至觸亦然者。聲界二識識。耳識及意識。耳識界自相意識界自相及共相。乃至觸界二識識。身識及意識。身識自相意識自相及共相。以五識身自相境界故。不思惟故。現在境界

【現代漢語翻譯】現代漢語譯本：就（立即）。得成就（獲得成就）。非眼識界（不是眼識的範圍）。謂無（無想有情天）沒生第二第三第四禪（從無想有情天死亡后投生到第二、第三、第四禪天）。生欲界漸得眼根（在欲界出生后逐漸獲得眼根）。或彼所依識者（或者那些作為眼根所依賴的識）。或眼識界不成就得成就非眼界（或者眼識界沒有成就但獲得了成就，而不是眼界），謂上三禪地沒生欲界及初禪（指從上面三個禪定之地死亡后投生到欲界和初禪天）。若即住彼眼識現在前（如果立即安住于那個地方，眼識顯現）。二俱得者（兩者都獲得），或眼及眼識界俱得（或者眼界和眼識界都獲得），謂無沒生欲界及初禪（指從無想有情天死亡后投生到欲界和初禪天）。俱不可得者（兩者都不能獲得），非眼界不成就得成就（不是眼界沒有成就但獲得了成就），亦非眼識界不成就得成就（也不是眼識界沒有成就但獲得了成就），謂生欲界不失眼根及梵天上（指在欲界出生沒有失去眼根以及在梵天上），若命終生梵天及欲界（如果死亡后投生到梵天和欲界），第二第三第四禪沒生第二第三第四禪（從第二、第三、第四禪天死亡后投生到第二、第三、第四禪天），無沒生無（從無想有情天死亡后投生到無想有情天）。亦色者（也是色法），若不成就得成就（如果沒有成就但獲得了成就），彼即眼界不成就得成就（那麼就是眼界沒有成就但獲得了成就）。或眼界非者（或者眼界不是），生欲界漸得眼界（在欲界出生后逐漸獲得眼界）。若不成就得成就（如果沒有成就但獲得了成就），彼眼識界耶（那麼是眼識界嗎）？應作四句（應該作四句分析）。不成就得成就非眼識界者（沒有成就但獲得了成就，而不是眼識界），無沒生上三禪中（指從無想有情天死亡后投生到上面三個禪定之中）。眼識界不成就得成就非色者（眼識界沒有成就但獲得了成就，而不是色法），即彼三禪沒生欲界及初禪若即住彼眼識現在前（指從那三個禪定之地死亡后投生到欲界和初禪天，如果立即安住于那個地方，眼識顯現）。不成就得成就（沒有成就但獲得了成就），亦眼識界者（也是眼識界），無沒生欲界及初禪（指從無想有情天死亡后投生到欲界和初禪天）。非亦非眼識界者（不是也不是眼識界），除上爾所事（除了上面所說的情況）。及與舍者（以及關於捨棄的討論），如說得舍亦如是廣說（就像上面所說的獲得和捨棄一樣，這裡也廣泛地說明）。　二識識（與眼識，意識二者相關），乃至觸亦然（乃至與觸相關也是如此），諸餘十三界（其餘的十三界），一向意識緣（完全依賴於意識）。　　二識識者（與眼識，意識二者相關），謂二識識（指與眼識，意識二者相關），眼識及意識（眼識和意識）。眼識界自相意識界自相及共相（眼識界的自相，意識界的自相和共相）。乃至觸亦然者（乃至觸也是如此），聲界二識識（聲界與耳識，意識二者相關），耳識及意識（耳識和意識）。耳識界自相意識界自相及共相（耳識界的自相，意識界的自相和共相）。乃至觸界二識識（乃至觸界與身識，意識二者相關），身識及意識（身識和意識）。身識自相意識自相及共相（身識的自相，意識的自相和共相）。以五識身自相境界故（因為五識身的自相境界），不思惟故（因為不思惟），現在境界（現在的境界）。

【English Translation】 English version: Immediately. Attainment is achieved. Not the realm of eye consciousness. It refers to the Asamjnisattva (the Heaven of Non-Perception) dying and being reborn in the second, third, and fourth Dhyana heavens. Being born in the desire realm and gradually obtaining the eye faculty. Or those consciousnesses that are relied upon by the eye faculty. Or the realm of eye consciousness is not achieved but attainment is achieved, not the eye realm, referring to dying from the upper three Dhyana lands and being reborn in the desire realm and the first Dhyana heaven. If one immediately abides there and eye consciousness manifests. Both are attained, or both the eye and the realm of eye consciousness are attained, referring to dying from the Asamjnisattva and being reborn in the desire realm and the first Dhyana heaven. Both cannot be attained, it is not that the eye realm is not achieved but attainment is achieved, nor is it that the realm of eye consciousness is not achieved but attainment is achieved, referring to being born in the desire realm without losing the eye faculty and in the Brahma heavens, if one dies and is reborn in the Brahma heavens and the desire realm, dying from the second, third, and fourth Dhyana heavens and being reborn in the second, third, and fourth Dhyana heavens, dying from the Asamjnisattva and being reborn in the Asamjnisattva. Also, if it is form, if rupa (form) is not achieved but attainment is achieved, then it is that the eye realm is not achieved but attainment is achieved. Or if the eye realm is not rupa, being born in the desire realm and gradually obtaining the eye realm. If rupa is not achieved but attainment is achieved, is it the realm of eye consciousness? Four possibilities should be analyzed. Rupa is not achieved but attainment is achieved, not the realm of eye consciousness, referring to dying from the Asamjnisattva and being reborn in the upper three Dhyanas. The realm of eye consciousness is not achieved but attainment is achieved, not form, that is, dying from those three Dhyanas and being reborn in the desire realm and the first Dhyana heaven, if one immediately abides there and eye consciousness manifests. Rupa is not achieved but attainment is achieved, and it is also the realm of eye consciousness, referring to dying from the Asamjnisattva and being reborn in the desire realm and the first Dhyana heaven. It is neither rupa nor the realm of eye consciousness, except for the aforementioned situations. And regarding abandonment, just as the attainment and abandonment mentioned above are extensively explained here as well. 　Rupa (form) and two consciousnesses (eye-consciousness and mind-consciousness) are related, and so on up to touch, all the other thirteen realms are entirely dependent on mind-consciousness. 　　Rupa (form) and two consciousnesses (eye-consciousness and mind-consciousness) are related, referring to rupa (form) and two consciousnesses (eye-consciousness and mind-consciousness), eye-consciousness and mind-consciousness. The self-characteristic of the eye-consciousness realm, the self-characteristic and common characteristic of the mind-consciousness realm. And so on up to touch, the sound realm is related to two consciousnesses (ear-consciousness and mind-consciousness), ear-consciousness and mind-consciousness. The self-characteristic of the ear-consciousness realm, the self-characteristic and common characteristic of the mind-consciousness realm. And so on up to the touch realm, the touch realm is related to two consciousnesses (body-consciousness and mind-consciousness), body-consciousness and mind-consciousness. The self-characteristic of body-consciousness, the self-characteristic and common characteristic of mind-consciousness. Because of the self-characteristic realm of the five consciousness bodies, because of non-thinking, the present realm.

故。一念故。諸餘十三界一向意識緣者。五色根七心界及法界。此十三界一向意識。識自相及共相。此意識二種壞緣及不壞緣。不壞緣者。即此十三界緣。壞緣者。十三與五境界一一合緣。乃至十八界總緣。

思惟識三種　　是意欲有中　色無色分別　　一種謂余界

思惟識三種是意欲有中者。欲界意識有三種思惟。自性思惟。隨憶思惟。分別思惟。彼自性思惟者。謂覺也。隨憶思惟者。意地念也。分別思惟者。意地不定慧也。此三思惟。欲界意識思惟也。色無色分別者。色無色界意識或三種。謂初禪地不定。入定者二。不定者三。三禪意識不定者二。除自性思惟。若定者一。隨憶思惟。有說。無色界無不定者。彼惟一種。隨憶思惟。若說有不定者。定者一。不定者二。一種謂余界者。五識身說余唯有自性思惟不利故。問如是分別法相已。云何攝法為自性為他性。答自性。何以故。

諸法離他性　　各自住己性　故說一切法　　自性之所攝

諸法離他性者。眼界離十七界異性故。余界亦如是。不應說若離性是攝以異相故。故說自性之所攝非他性。各自住己性者。一切性各住自相。此性非他相故。應說若住者是攝非余故。說一切法自性之所攝義。謂自性自性不空。非余自色色不空。又復說相持

【現代漢語翻譯】現代漢語譯本：因此，由於一個念頭，其餘的十三個界——完全依賴意識的緣起者，即五色根（眼、耳、鼻、舌、身五種感覺器官），七心界（七種意識狀態）以及法界（事物和概念的領域）——這十三個界完全依賴意識，意識其自相（自身的特性）和共相（共同的特性）。這種意識有兩種壞緣（導致意識衰退的條件）和不壞緣（維持意識的條件）。不壞緣，就是這十三個界所緣起的事物。壞緣，是這十三個界與五種境界（色、聲、香、味、觸）一一結合所產生的緣起，乃至十八界（六根、六塵、六識）全部緣起。

思惟識有三種，存在於欲界之中；色界和無色界，分別只有一種思惟存在於其他界。

『思惟識有三種，存在於欲界之中』，指的是欲界的意識有三種思惟：自性思惟（對事物本性的思考），隨憶思惟（伴隨記憶的思考），分別思惟（區分和判斷的思考）。其中，自性思惟指的是感覺。隨憶思惟指的是意念中的記憶。分別思惟指的是意念中不確定的智慧。這三種思惟，是欲界意識的思惟。『色界和無色界分別』，色界和無色界的意識或者有三種思惟。指的是初禪（禪定的第一階段）的意念不確定。入定者有兩種思惟，不定者有三種思惟。三禪（禪定的第三階段）的意識不定者有兩種思惟，除去自性思惟。如果入定者有一種思惟，即隨憶思惟。有人說，無色界沒有不定，那麼只有一種思惟，即隨憶思惟。如果說有不定，那麼入定者有一種思惟，不定者有兩種思惟。『一種謂余界者』，五識身（眼識、耳識、鼻識、舌識、身識）說其餘只有自性思惟，因為它們不夠敏銳。問：像這樣分別法相之後，如何將法歸納為自性或他性？答：歸納為自性。為什麼呢？

諸法遠離他性，各自安住于自身之性；因此說一切法，都由自性所攝。

『諸法遠離他性者』，眼界（視覺的領域）遠離其他十七界的異性。其餘的界也是如此。不應該說，如果遠離了本性，就是被異相所攝。因此說，是由自性所攝，而不是他性。『各自安住于自身之性者』，一切的性質各自安住于自身的相狀。這種性質不是其他的相狀。應該說，如果安住于自身，就是被自身所攝，而不是其他。因此說，一切法都是由自性所攝的意義，指的是自性自身不空，而不是其他的自性不空。又進一步說明相持的道理。

【English Translation】 English version: Therefore, due to a single thought, the remaining thirteen realms—those whose arising is entirely dependent on consciousness, namely the five sense organs (eye, ear, nose, tongue, and body), the seven consciousness realms, and the Dharma realm (the realm of things and concepts)—these thirteen realms are entirely dependent on consciousness, which is conscious of its own characteristics (self-nature) and common characteristics (shared nature). This consciousness has two kinds of corrupting conditions (conditions that lead to the decline of consciousness) and non-corrupting conditions (conditions that maintain consciousness). The non-corrupting conditions are the things that these thirteen realms arise from. The corrupting conditions are the arising that occurs when these thirteen realms combine one by one with the five sense objects (form, sound, smell, taste, and touch), and even the total arising of the eighteen realms (six senses, six sense objects, six consciousnesses).

There are three types of thinking consciousness, Which exist within the desire realm; The form and formless realms, Each has only one type of thinking existing in other realms.

'There are three types of thinking consciousness, which exist within the desire realm,' refers to the fact that the consciousness of the desire realm has three types of thinking: self-nature thinking (thinking about the nature of things), recollection thinking (thinking accompanied by memory), and discriminating thinking (thinking that distinguishes and judges). Among them, self-nature thinking refers to sensation. Recollection thinking refers to memory in the mind. Discriminating thinking refers to uncertain wisdom in the mind. These three types of thinking are the thinking of the consciousness of the desire realm. 『The form and formless realms respectively,』 the consciousness of the form and formless realms either has three types of thinking. This refers to the uncertainty of thought in the first Dhyana (the first stage of meditation). Those who enter into meditation have two types of thinking, and those who are uncertain have three types of thinking. Those whose consciousness is uncertain in the third Dhyana (the third stage of meditation) have two types of thinking, excluding self-nature thinking. If those who enter into meditation have one type of thinking, it is recollection thinking. Some say that the formless realm has no uncertainty, then there is only one type of thinking, which is recollection thinking. If it is said that there is uncertainty, then those who enter into meditation have one type of thinking, and those who are uncertain have two types of thinking. 『One type refers to other realms,』 the five consciousness bodies (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness) say that the rest only have self-nature thinking because they are not sharp enough. Question: After distinguishing the characteristics of the Dharmas in this way, how can the Dharmas be categorized as self-nature or other-nature? Answer: Categorized as self-nature. Why?

All Dharmas are apart from other-nature, Each dwells in its own nature; Therefore, it is said that all Dharmas, Are encompassed by self-nature.

『All Dharmas are apart from other-nature,』 the eye realm (the realm of vision) is apart from the different nature of the other seventeen realms. The remaining realms are also like this. It should not be said that if it is apart from its own nature, it is encompassed by a different aspect. Therefore, it is said that it is encompassed by self-nature, not other-nature. 『Each dwells in its own nature,』 all natures each dwell in their own characteristics. This nature is not other characteristics. It should be said that if it dwells in itself, it is encompassed by itself, not others. Therefore, it is said that the meaning of all Dharmas being encompassed by self-nature refers to the fact that self-nature itself is not empty, not that other self-natures are not empty. Furthermore, it explains the principle of mutual support.

義是攝。如契經說。如樓觀中心眾材所依為樓觀之最。如所說。如綖持衣。如戶樞持扇。如斧持薪。或說方便攝。如所說。此五根慧為首。謂攝故。或說和合攝。謂四攝事能攝眾生。或說隨順攝。如所說。等見等至等方便是慧身。或攝取故名攝。謂和上以財法攝。此等世俗言說非究竟攝。自性自性攝者。是究竟第一義。三段攝。此中說者是自性攝。如是自性攝不捨第一義故。已說自性攝。眼界攝一界一入一陰。不攝十七界十一入五陰。複次右眼攝右眼。左眼攝左眼。眼二種。長養及報。長養攝長養。報攝報。報復二種。善業報不善業報。善業攝善業報。不善業報攝不善業報。不善業報三種。謂三惡趣。畜生攝畜生。餓鬼地獄亦如是。善業報二種。謂人天。人攝人天攝天。過去攝過去。未來現在乃至剎那攝剎那。

界中說一界　　陰入亦復然　如是陰入界　　則攝一切法

一界者法界。一入者意入。一陰者色陰也(界品竟)。

雜阿毗曇心論卷第一大正藏第 28 冊 No. 1552 雜阿毗曇心論

雜阿毗曇心論卷第二

尊者法救造

宋天竺三藏僧伽跋摩等譯

行品第二

已說諸法自相住。法生今當說。若以諸法攝自性。謂以自力生者不然。何以故。

【現代漢語翻譯】現代漢語譯本『義』是『攝』（Samgraha，包含）。正如契經（Sutra，佛經）所說：『如同樓閣的中心，各種材料依靠它，它是樓閣最重要的部分。』如經中所說：『如同線維繫衣服，如同門軸支撐扇子，如同斧頭劈柴。』或者說，『方便攝』，如經中所說：『這五根（indriya，感覺器官）以慧（prajna，智慧）為首』，意思是由於『攝』的緣故。或者說，『和合攝』，意思是四攝事（catuh-samgraha-vastu，佈施、愛語、利行、同事）能夠攝受眾生。或者說，『隨順攝』，如經中所說：『相同的見解、相同的禪定、相同的方便是慧身（prajna-kaya，智慧之身）。』或者因為『攝取』的緣故稱為『攝』，意思是和尚（upadhyaya，親教師）用財物和佛法來攝受。這些世俗的言說是非究竟的『攝』。自性自性攝，是究竟的第一義。三段攝。這裡所說的是自性攝。像這樣，自性攝不捨棄第一義的緣故。已經說了自性攝。眼界（caksu-dhatu，視覺元素）攝一界（dhatu，元素）、一入（ayatana，處）、一陰（skandha，蘊）。不攝十七界、十一入、五陰。進一步說，右眼攝右眼，左眼攝左眼。眼有兩種：長養和報。長養攝長養，報攝報。報又有兩種：善業報和不善業報。善業攝善業報，不善業報攝不善業報。不善業報有三種，即三惡趣（tri-apaya-bhumi，地獄、餓鬼、畜生）。畜生攝畜生，餓鬼和地獄也是這樣。善業報有兩種，即人和天。人攝人，天攝天。過去攝過去，未來現在乃至剎那攝剎那。

『界中說一界，陰入亦復然，如是陰入界，則攝一切法。』

一界指的是法界（dharma-dhatu，法元素）。一入指的是意入（mano-ayatana，意處）。一陰指的是色陰（rupa-skandha，色蘊）。（界品結束）

《雜阿毗曇心論》卷第一大正藏第 28 冊 No. 1552 《雜阿毗曇心論》

《雜阿毗曇心論》卷第二

尊者法救造

宋天竺三藏僧伽跋摩等譯

行品第二

已經說了諸法的自相住。現在應當說法的生起。如果用諸法來攝自性，說是用自身的力量產生，那是不對的。為什麼呢？

【English Translation】 English version 'Meaning' is 'Samgraha' (inclusion). As the Sutra (Buddhist scripture) says: 'Like the center of a pavilion, various materials rely on it, it is the most important part of the pavilion.' As it is said: 'Like a thread holding clothes together, like a door hinge supporting a fan, like an axe splitting firewood.' Or it is said, 'expedient Samgraha', as it is said: 'These five indriyas (sense faculties) are headed by prajna (wisdom)', meaning because of 'Samgraha'. Or it is said, 'harmonious Samgraha', meaning the four Samgraha-vastus (giving, kind speech, beneficial action, cooperation) can gather sentient beings. Or it is said, 'compliant Samgraha', as it is said: 'The same view, the same samadhi, the same expedients are the prajna-kaya (wisdom body).' Or because of 'gathering' it is called 'Samgraha', meaning the upadhyaya (preceptor) gathers with wealth and Dharma. These worldly sayings are not ultimate 'Samgraha'. Self-nature self-nature Samgraha is the ultimate first meaning. Three-section Samgraha. What is said here is self-nature Samgraha. Like this, self-nature Samgraha does not abandon the first meaning. Self-nature Samgraha has been spoken. The caksu-dhatu (eye element) gathers one dhatu (element), one ayatana (sense base), one skandha (aggregate). It does not gather seventeen dhatus, eleven ayatanas, five skandhas. Furthermore, the right eye gathers the right eye, the left eye gathers the left eye. There are two kinds of eyes: nourishing and retribution. Nourishing gathers nourishing, retribution gathers retribution. There are two kinds of retribution: good karma retribution and bad karma retribution. Good karma gathers good karma retribution, bad karma retribution gathers bad karma retribution. There are three kinds of bad karma retribution, namely the three evil realms (tri-apaya-bhumi, hell, hungry ghosts, animals). Animals gather animals, hungry ghosts and hells are also like this. There are two kinds of good karma retribution, namely humans and devas. Humans gather humans, devas gather devas. The past gathers the past, the future and present, even the moment, gather the moment.

'In the realm, one realm is spoken, the skandhas and ayatanas are also like this, thus the skandhas, ayatanas, and realms gather all dharmas.'

One realm refers to the dharma-dhatu (dharma element). One ayatana refers to the mano-ayatana (mind base). One skandha refers to the rupa-skandha (form aggregate). (End of the Realm Chapter)

Miscellaneous Abhidharma-hrdaya-sastra, Volume 1 Taisho Tripitaka, Volume 28, No. 1552, Miscellaneous Abhidharma-hrdaya-sastra

Miscellaneous Abhidharma-hrdaya-sastra, Volume 2

Composed by Venerable Dharmatrata

Translated by Tripitaka Master Sanghavarman of the Song Dynasty, etc.

Chapter 2 on Action

The self-characteristics of dharmas have been spoken. Now the arising of dharmas should be spoken. If one uses dharmas to gather self-nature, saying that it arises from one's own power, that is not right. Why?

至竟無能生　　用離等侶故　一切眾緣力　　諸法乃得生

至竟無能生用離等侶故者。諸行自性羸劣不能自生。問若不自生當云何生。答。

一切眾緣力　　諸法乃得生

如人船相假得度彼岸。彼心心法展轉力生。攝受境界亦如是。先當說心心法由伴生。

若彼心起時　　是心必有俱　諸心法等聚　　及不相應行

諸行展轉相因生彼心。若依若緣若剎那生。彼心法等聚生。問云何心法等聚。答。

想欲及觸慧　　念思與解脫　憶定及與受　　此說心等聚

想者。于境界取像貌。欲者。于緣欲受。觸者。于依緣心和合生觸境界。慧者。于緣決定審諦。念者。于緣記不忘。思者。功德惡俱相違造作轉心。解脫者。于緣作想受彼限量是事必爾。憶者。于緣發悟。定者。受緣不亂。受者。可樂不可樂俱相違于境界受。

一切心生時　　是生聖所說　同共一緣行　　亦復常相應

此十法一切善不善無記心。俱生大地可得故說大地。同共一緣行者。一切心同一緣轉。不相離無二決定。亦復常相應者。展轉共俱及與心俱常相應辦一事故。問相應有何義。答等義是相應義。問心法或多或少。云何等義是相應義。答事等故。若一心中一想二受者。非相應義。以一心一想生。余

【現代漢語翻譯】現代漢語譯本『至竟無能生，用離等侶故』：諸行（Samskara，一切有為法）自性羸弱，不能自己產生。問：若不自生，當云何生？答：『一切眾緣力，諸法乃得生』：如人藉助船隻相互幫助才能到達彼岸。彼心（Citta，意識）與心法（Caitasika，心所）輾轉相生。攝受境界也是如此。先應當說心與心法由伴隨條件而生。『若彼心起時，是心必有俱，諸心法等聚，及不相應行』：諸行輾轉相因而生彼心。若依、若緣、若剎那生，彼心法等聚生。問：云何心法等聚？答：『想欲及觸慧，念思與解脫，憶定及與受，此說心等聚』：想（Samjna，想蘊）者：于境界取像貌。欲（Chanda，意欲）者：于緣欲受。觸（Sparsha，觸）者：于依緣心和合生觸境界。慧（Prajna，智慧）者：于緣決定審諦。念（Smrti，正念）者：于緣記不忘。思（Cetana，思）者：功德惡俱相違造作轉心。解脫（Moksha，解脫）者：于緣作想受彼『是事必爾』。憶（Smrti，回憶）者：于緣發悟。定（Samadhi，禪定）者：受緣不亂。受（Vedana，感受）者：可樂不可樂俱相違于境界受。『一切心生時，是生聖所說，同共一緣行，亦復常相應』：此十法一切善不善無記心，俱生大地可得故說大地。同共一緣行者：一切心同一緣轉，不相離無二決定。亦復常相應者：展轉共俱及與心俱常相應辦一事故。問：相應有何義？答：等義是相應義。問：心法或多或少，云何等義是相應義？答：事等故。若一心中一想二受者，非相應義。以一心一想生，余

【English Translation】 English version 'To the very end, nothing can arise, because it relies on being separate from its companions.' All conditioned phenomena (Samskara) are inherently weak and cannot arise on their own. Question: If they do not arise on their own, how do they arise? Answer: 'Through the power of all conditions, all dharmas are able to arise.' It is like people relying on boats to help each other cross to the other shore. The mind (Citta) and mental factors (Caitasika) arise through mutual interaction. The reception of objects is also like this. First, it should be said that the mind and mental factors arise from accompanying conditions. 'When that mind arises, that mind must have with it, a collection of mental factors and non-associated formations.' All conditioned phenomena arise through mutual causation, whether relying on a basis, a condition, or arising in an instant. The collection of mental factors arises. Question: What is the collection of mental factors? Answer: 'Perception, desire, and contact, wisdom, mindfulness, thought, and liberation, memory, concentration, and feeling, these are said to be the collection of mental factors.' Perception (Samjna): grasping the appearance of an object. Desire (Chanda): wanting to experience a condition. Contact (Sparsha): the coming together of the mind and its basis and condition, giving rise to the experience of contact with an object. Wisdom (Prajna): decisively and carefully examining a condition. Mindfulness (Smrti): remembering a condition without forgetting. Thought (Cetana): creating and transforming the mind through actions that are both virtuous and non-virtuous. Liberation (Moksha): forming the thought 'this is certainly the case' in relation to a condition. Memory (Smrti): awakening to a condition. Concentration (Samadhi): not being disturbed by a condition. Feeling (Vedana): experiencing an object in ways that are both pleasant and unpleasant. 'When all minds arise, this arising is what the sages have spoken of, proceeding with a single shared object, and also constantly corresponding.' These ten dharmas, all wholesome, unwholesome, and neutral minds, arise together on the great earth, hence the saying 'great earth'. 'Proceeding with a single shared object': all minds turn towards the same object, without separation, without duality, with certainty. 'And also constantly corresponding': mutually together, and constantly corresponding with the mind, accomplishing a single task. Question: What is the meaning of 'corresponding'? Answer: Equality is the meaning of 'corresponding'. Question: Mental factors are sometimes many, sometimes few, how is equality the meaning of 'corresponding'? Answer: Because the task is equal. If in one mind there is one perception and two feelings, that is not the meaning of 'corresponding'. Because one mind arises with one perception, the rest

心法亦爾。以是故等義是相應義。複次時依行緣等義是相應義。時等者。一剎那時生故。依等者。若心依眼生心法亦爾。行等者。若心行青生心法亦爾。緣等者。若心緣色生彼亦緣色。是故說常相應。已說心法通一切。不通今當說。

諸根有慚愧　　信猗不放逸　不害精進舍　　一切善心俱

諸根者。謂二善根。不貪不恚。于生及資生具壞貪著名不貪。于眾生數及非眾生數壞瞋恚名不瞋恚。于諸過惡自厭名為慚。于諸過惡羞他名為愧。於三寶四諦凈心名為信。身心離惡名為猗息。作善方便離惡不作名不放逸。不逼迫他名不害。斷起未起惡生起未起善欲方便勤修不息名精進。心平等名為舍。此善十法通一切善心中。若有漏無漏五識相應意識相應故說善大地。已說善大地。煩惱大地今當說。

邪解不正憶　　不順智失念　不信懈怠亂　　無明掉放逸

顛倒解名邪解脫。邪受境界名不正憶。顛倒決定名不順智。邪記妄受名失念。於三寶四諦不凈心名不信。不斷起未起惡不生起未起善不勤方便名懈怠。境界所牽散隨諸緣名為亂。前際等不知名無明。心躁動不息名為掉。離作善方便名放逸。

煩惱大地十　　一切穢污心　無慚及無愧　　說不善大地

煩惱大地十一切穢污心者。此邪解脫等

【現代漢語翻譯】現代漢語譯本：心法也是如此。因此，『等』的意思就是『相應』的意思。再者，時間、所依、行為、所緣等等的意思，都是『相應』的意思。『時等』是指，在一剎那間同時生起。『依等』是指，如果心依眼根而生，心法也是如此。『行等』是指，如果心行於青色，心法也是如此。『緣等』是指，如果心緣於色塵，心法也緣於色塵。所以說，心法與心『常相應』。上面已經說了心法是普遍存在於一切心中的，下面將要說的是不普遍存在的。

諸根有慚愧，信猗不放逸，不害精進舍，一切善心俱。

『諸根』，指的是兩種善根：不貪（Araga，于生及資生具壞貪著名）和不嗔（Adosa，于眾生數及非眾生數壞瞋恚名）。對於生存和生活必需品，破除貪戀執著，名為『不貪』。對於有情眾生和無情之物，破除嗔恨惱怒，名為『不嗔』。對於各種過失惡行，自身感到厭惡，名為『慚』（Hri）。對於各種過失惡行，因羞恥而害怕別人指責，名為『愧』（Apatrapya）。對於三寶（Triratna，佛、法、僧）和四諦（Aryasatya，苦、集、滅、道）具有清凈的信心，名為『信』（Sraddha）。身心遠離惡行，得到安息，名為『猗息』。努力行善，遠離惡行，不去做惡事，名為『不放逸』（Apramada）。不逼迫傷害他人，名為『不害』（Avihimsa）。斷除已經生起和尚未生起的惡念，生起和增長尚未生起的善念，以慾望、方便、勤奮和不懈的努力去修行，名為『精進』（Virya）。內心平等，沒有偏頗，名為『舍』（Upeksha）。這十種善法普遍存在於一切善心中，無論是有漏（Sasrava）還是無漏（Anasrava）的善心，無論是與五識（Pancavijnana）相應的善心，還是與意識（Manovijnana）相應的善心，所以稱為『善大地法』。

上面已經說了『善大地法』，下面將要說『煩惱大地法』。

邪解不正憶，不順智失念，不信懈怠亂，無明掉放逸。

顛倒的理解，名為『邪解』（Mithyadhimoksha）。以錯誤的知覺領受境界，名為『不正憶』（Asmriti）。顛倒的決斷，名為『不順智』（Ajnana）。錯誤的記憶和虛妄的領受，名為『失念』（Mushitasmritita）。對於三寶和四諦沒有清凈的信心，名為『不信』（Asraddha）。不能斷除已經生起和尚未生起的惡念，不能生起和增長尚未生起的善念，不勤奮努力，名為『懈怠』（Kausidya）。內心被外境牽引，散亂而隨順各種因緣，名為『亂』（Vikshepa）。對於過去、現在、未來等一無所知，名為『無明』（Avidya）。內心躁動不安，不能止息，名為『掉』（Auddhatya）。遠離行善的方便，名為『放逸』（Pramada）。

煩惱大地十，一切穢污心，無慚及無愧，說不善大地。

『煩惱大地十一切穢污心』，指的是這邪解脫等等。

【English Translation】 English version: Mental phenomena are also like this. Therefore, 'etc.' means 'correspondence'. Furthermore, time, reliance, action, condition, etc., all mean 'correspondence'. 'Time, etc.' refers to arising simultaneously in a single moment. 'Reliance, etc.' refers to if the mind arises relying on the eye, mental phenomena are also like this. 'Action, etc.' refers to if the mind acts on blue, mental phenomena are also like this. 'Condition, etc.' refers to if the mind conditions on form, they also condition on form. Therefore, it is said that mental phenomena are 'always corresponding'. Having spoken of mental phenomena as universal to all minds, now I will speak of what is not universal.

'The faculties have shame and embarrassment, Faith, reliance, non-negligence, Non-harming, diligence, equanimity, All wholesome minds possess.'

'The faculties' refers to the two wholesome roots: non-greed (Araga, absence of attachment to birth and the requisites of life) and non-hatred (Adosa, absence of anger towards sentient and non-sentient beings). Breaking attachment and clinging to existence and the necessities of life is called 'non-greed'. Breaking anger and resentment towards sentient beings and inanimate objects is called 'non-hatred'. Feeling self-disgust for various faults and evils is called 'shame' (Hri). Feeling ashamed and fearing others' criticism for various faults and evils is called 'embarrassment' (Apatrapya). Having pure faith in the Three Jewels (Triratna, Buddha, Dharma, Sangha) and the Four Noble Truths (Aryasatya, suffering, origin, cessation, path) is called 'faith' (Sraddha). Body and mind being apart from evil, obtaining rest, is called 'reliance'. Diligently doing good, staying away from evil, not doing evil deeds, is called 'non-negligence' (Apramada). Not oppressing or harming others is called 'non-harming' (Avihimsa). Cutting off evil thoughts that have arisen and have not yet arisen, generating and increasing good thoughts that have not yet arisen, cultivating with desire, means, diligence, and unceasing effort is called 'diligence' (Virya). The mind being equal, without bias, is called 'equanimity' (Upeksha). These ten wholesome dharmas are universal to all wholesome minds, whether they are defiled (Sasrava) or undefiled (Anasrava), whether they correspond to the five consciousnesses (Pancavijnana) or to the mind consciousness (Manovijnana), therefore they are called 'great wholesome mental factors'.

Having spoken of the 'great wholesome mental factors', now I will speak of the 'great afflictive mental factors'.

'Wrong understanding, incorrect recollection, Not conforming to wisdom, loss of mindfulness, Lack of faith, laziness, distraction, Ignorance, agitation, negligence.'

Perverted understanding is called 'wrong understanding' (Mithyadhimoksha). Receiving objects with wrong perception is called 'incorrect recollection' (Asmriti). Perverted decision is called 'not conforming to wisdom' (Ajnana). Wrong memory and false reception is called 'loss of mindfulness' (Mushitasmritita). Not having pure faith in the Three Jewels and the Four Noble Truths is called 'lack of faith' (Asraddha). Not cutting off evil thoughts that have arisen and have not yet arisen, not generating and increasing good thoughts that have not yet arisen, not diligently striving is called 'laziness' (Kausidya). The mind being drawn by external objects, scattered and following various conditions is called 'distraction' (Vikshepa). Not knowing the past, present, future, etc., is called 'ignorance' (Avidya). The mind being restless and unable to stop is called 'agitation' (Auddhatya). Staying away from the means of doing good is called 'negligence' (Pramada).

'Ten great afflictive mental factors, all defiled minds, Shamelessness and lack of embarrassment, are called great unwholesome mental factors.'

'Ten great afflictive mental factors, all defiled minds' refers to this wrong understanding, etc.

十法。一切染污心俱。謂欲界色界無色界。五識身意識地。是故說煩惱大地。問睡亦一切穢污心俱。何故不立煩惱大地。答順正受故。謂眾生睡速發定。是故不立。若大地彼煩惱大地。應作四句。或有大地非煩惱大地。謂受想思觸欲。或煩惱大地非大地。謂不信懈怠無明掉放逸。或大地亦煩惱大地。謂憶解脫念定慧。或非大地非煩惱大地。除上爾所事。已說煩惱大地。不善大地今當說。

無慚及無愧　　說不善大地

謂于諸過惡不自厭名無慚。于諸過惡不羞他名無愧。此二法一向不善。一切不善心相應。是故立不善大地中。已說不善大地。小煩惱大地今當說。

忿恨誑慳嫉　　惱諂覆高害　如此諸煩惱　　說為小大地

于饒益不饒益應作不作非作反作。瞋相續生名為忿。于可欲不可欲應作不作非作反作。忿相續生名為恨。為欺彼故現承事相名為誑。于財法惜著名為慳。於他利養恭敬名譽功德不忍心忌名為嫉。不欲事會所欲事乖思惟心熱名為惱。覆藏自性曲順時宜名為諂。為名利故自隱過惡名為覆。方他性族財富色力梵行持戒智慧正業心自舉恃名為高。欲逼迫他名為害。此十法說小煩惱大地。不通有故。修道斷非見道斷。在意地非五識。非一心俱生行各異故。有一則無二。問大地善大地煩惱大地

【現代漢語翻譯】現代漢語譯本：十法。一切染污心都與之相應。指的是欲界無（沒有）。五識身和意識地都與之相應。因此稱為煩惱大地法。問：睡眠也與一切污穢心相應，為什麼不將其列為煩惱大地法？答：爲了順應正確的接受（順正受）的緣故。意思是說眾生在睡眠中容易進入禪定。因此不將其列為煩惱大地法。如果說是大地法和煩惱大地法，應該作四句分析：或者有的是大地法但不是煩惱大地法，比如受、想、思、觸、欲。或者有的是煩惱大地法但不是大地法，比如不信、懈怠、無明、掉舉、放逸。或者有的是大地法也是煩惱大地法，比如憶、解脫、念、定、慧。或者有的既不是大地法也不是煩惱大地法，就是排除以上所說的那些事物。已經說完了煩惱大地法，現在要說不善大地法。

無慚和無愧，被稱為不善大地法。

對於各種過錯惡行，不自我厭惡叫做無慚。對於各種過錯惡行，不因羞恥於他人叫做無愧。這兩種法都是絕對的不善，與一切不善心相應。因此將其列為不善大地法中。已經說完了不善大地法，現在要說小煩惱大地法。

忿、恨、誑、慳、嫉，惱、諂、覆、高、害。　這些煩惱，被稱為小大地法。

對於饒益和不饒益，應該做和不應該做，不是這樣做而是反過來做。瞋恚相續產生叫做忿。對於可喜和不可喜，應該做和不應該做，不是這樣做而是反過來做。忿怒相續產生叫做恨。爲了欺騙他人而表現出承事的樣子叫做誑。對於財物和佛法吝惜執著叫做慳。對於他人獲得的利益、供養、恭敬、名譽、功德，不能忍受而心生嫉妒叫做嫉。不希望的事情發生，希望的事情不能實現，思惟時內心焦熱叫做惱。掩蓋自己的本性，曲意順從時宜叫做諂。爲了名利而隱藏自己的過錯惡行叫做覆。在他人面前，因為自己的種姓、家族、財富、容貌、力量、梵行、持戒、智慧、正業而心生高傲自恃叫做高。想要逼迫他人叫做害。這十種法被稱為小煩惱大地法。因為不普遍存在於一切心中。是修道時斷除的，不是見道時斷除的。存在於意地，不在五識中。不是一心同時生起的，行為各不相同。有一種存在，另一種就不存在。問：大地法、善大地法、煩惱大地法……

【English Translation】 English version: Ten Dharmas. They are associated with all defiled minds. This refers to the 'absence' (wu) in the desire realm. The five consciousnesses and the mind consciousness ground are all associated with them. Therefore, they are called the Great Earth of Afflictions. Question: Sleep is also associated with all impure minds, why is it not established as a Great Earth of Afflictions? Answer: It is because of conforming to proper reception (shun zheng shou). It means that sentient beings easily enter samadhi during sleep. Therefore, it is not established as such. If we are talking about Great Earth Dharmas and Great Earth of Afflictions Dharmas, we should make four statements: Some are Great Earth Dharmas but not Great Earth of Afflictions Dharmas, such as sensation, thought, volition, contact, and desire. Some are Great Earth of Afflictions Dharmas but not Great Earth Dharmas, such as disbelief, laziness, ignorance, agitation, and laxity. Some are both Great Earth Dharmas and Great Earth of Afflictions Dharmas, such as memory, liberation, mindfulness, concentration, and wisdom. Some are neither Great Earth Dharmas nor Great Earth of Afflictions Dharmas, which excludes the things mentioned above. Having finished speaking about the Great Earth of Afflictions Dharmas, now we will speak about the Unwholesome Great Earth Dharmas.

'Shamelessness and lack of shame are called Unwholesome Great Earth Dharmas.'

Regarding various faults and evil deeds, not being self-reproachful is called shamelessness (wu can). Regarding various faults and evil deeds, not being ashamed before others is called lack of shame (wu kui). These two dharmas are absolutely unwholesome and are associated with all unwholesome minds. Therefore, they are established within the Unwholesome Great Earth Dharmas. Having finished speaking about the Unwholesome Great Earth Dharmas, now we will speak about the Minor Afflictions Great Earth Dharmas.

'Anger, resentment, deceit, stinginess, jealousy, annoyance, flattery, concealment, arrogance, and harm.' 'These afflictions are called Minor Great Earth Dharmas.'

Regarding benefit and non-benefit, what should be done and what should not be done, not doing it this way but doing it the opposite way. The continuous arising of anger is called wrath (fen). Regarding the desirable and undesirable, what should be done and what should not be done, not doing it this way but doing it the opposite way. The continuous arising of wrath is called resentment (hen). Showing an appearance of service in order to deceive others is called deceit (kuang). Being stingy and attached to wealth and the Dharma is called stinginess (qian). Being unable to bear the benefits, offerings, respect, fame, merit, and virtues of others, and giving rise to jealousy in the mind is called jealousy (ji). Not wanting things to happen, wanting things to not be realized, and the mind being hot when thinking about it is called annoyance (nao). Covering up one's own nature and bending to the times is called flattery (chan). Hiding one's own faults and evil deeds for the sake of fame and profit is called concealment (fu). In front of others, being arrogant and self-reliant because of one's lineage, family, wealth, appearance, strength, pure conduct, adherence to precepts, wisdom, and right livelihood is called arrogance (gao). Wanting to coerce others is called harm (hai). These ten dharmas are called Minor Afflictions Great Earth Dharmas. Because they are not universally present in all minds. They are severed during the path of cultivation, not during the path of seeing. They exist in the mind ground, not in the five consciousnesses. They do not arise simultaneously in one mind, and their actions are different. If one exists, the other does not. Question: Great Earth Dharmas, Wholesome Great Earth Dharmas, Great Earth of Afflictions Dharmas...

不善大地小煩惱大地何差別。答大地四種。善不善隱沒無記不隱沒無記。善大地唯善。煩惱大地二種。不善及隱沒無記。不善大地唯不善。小煩惱大地中。誑諂高二種不善及隱沒無記。餘一向不善。

不善心品中　　心法二十一　欲三見一減　　二見除三種

不善心品中心法二十一者。不善。謂欲界煩惱相應除身見邊見。轉成不愛果故名不善。不善有八種。貪恚慢疑邪見見取戒取不共及彼相應無明。彼貪恚慢疑心二十一法共生十大地及懈怠等十法。謂懈怠無明不信放逸掉睡覺觀無慚無愧。欲三見一減者。欲界邪見見取戒取。彼相應心二十法共生除慧。二見除三種者。欲界身見邊見。彼相應心十八法共生。除慧及無慚無愧。余如前說。除無慚無愧一向不善故。無兩慧使見即慧故。

欲善二十二　　不共有二十　無記說十二　　悔眠俱即增

欲善者。謂欲界凈心轉成愛果有三種。生得及聞思。彼心二十二法共生十大地十善大地覺觀。不共有二十者。不共名彼心獨一。無明煩惱有二十心法共生。除一煩惱。無記說十二者。欲界不隱沒無記心四種。報生威儀工巧變化心。彼四種無記心。十二心法。共生十大地覺觀。悔眠俱即增者。心追變名為悔。是善不善無記。彼心品中憎悔。余如前說。當知悔三種

【現代漢語翻譯】現代漢語譯本：問：不善大地（Akusalasādhāraṇa，與不善心相應的普遍心所）和小煩惱大地（Pakiṇṇaka，雜類心所）有什麼區別？答：大地（Sādhāraṇa）有四種：善（Kusala）、不善（Akusala）、隱沒無記（Obyākata，即果報心和唯作心，它們是善或不善的果報，本身既非善也非不善）和不隱沒無記（Kiriyābyākata，即作用心，既非善也非不善）。善大地（Kusalasādhāraṇa）唯有善。煩惱大地（Kilesasādhāraṇa）有兩種：不善及隱沒無記。不善大地（Akusalasādhāraṇa）唯有不善。小煩惱大地（Pakiṇṇaka）中，誑（Māyā）、諂（Sāṭheyya）、高（Thambha）三種是不善及隱沒無記。其餘則一向是不善。

不善心品中，心法二十一；欲三見一減，二見除三種。

不善心品中心法二十一是指：不善，即欲界（Kāmadhātu）煩惱相應，除去身見（Sakkāya-diṭṭhi）和邊見（Antagāhika-diṭṭhi），因為它們會轉成不愛的果報，所以稱為不善。不善有八種：貪（Lobha）、嗔（Dosa）、慢（Māna）、疑（Vicikicchā）、邪見（Micchā-diṭṭhi）、見取（Diṭṭhi-parāmāsa）、戒禁取（Sīlabbataparāmāsa）和不共無明（不與其他煩惱共通的無明）。這些貪、嗔、慢、疑心與二十一種心法共同生起，即十大地法（Sabbacittasādhāraṇa cetasikas）及懈怠（Thīna）等十法，即懈怠、無明（Moha）、不信（Assaddhā）、放逸（Uddhacca）、掉舉（Ahirika）、睡眠（Ottappa）、覺（Vitakka）、觀（Vicāra）、無慚（Anottappa）、無愧（Ahirika）。欲界的三種見（邪見、見取、戒禁取），彼相應的心與二十種心法共同生起，除去慧（Paññā）。兩種見（身見、邊見）除去三種，彼相應的心與十八種心法共同生起，除去慧及無慚、無愧。其餘如前所述。除去無慚、無愧是因為它們一向是不善的。沒有兩種慧是因為見本身就是慧。

欲善二十二，不共有二十；無記說十二，悔眠俱即增。

欲善是指：欲界的清凈心，會轉成可愛的果報，有三種：生得（Sahaja）、聞（Suta）、思（Cintā）。彼心與二十二種心法共同生起，即十大地法、十善大地法（Sobhana-sādhāraṇa cetasikas）、覺、觀。不共是指：彼心是獨一的。無明煩惱與二十種心法共同生起，除去一種煩惱。無記是指：欲界不隱沒無記心有四種：果報生心（Vipākacitta）、威儀心（Iriyāpathacitta）、工巧心（Pāṭiviriyācitta）、變化心（Pañcaviññāṇacitta）。這四種無記心與十二種心法共同生起，即十大地法、覺、觀。悔（Kukkucca）和睡眠（Middha）一起增加，心追憶變化名為悔，是善、不善、無記。彼心品中憎悔，其餘如前所述。應當知道悔有三種。

English version: Q: What is the difference between Akusalasādhāraṇa (unwholesome universals) and Pakiṇṇaka (miscellaneous factors)? A: Sādhāraṇa (universals) are of four types: Kusala (wholesome), Akusala (unwholesome), Obyākata (indeterminate, i.e., resultant and functional, which are the results of wholesome or unwholesome actions, and are neither wholesome nor unwholesome themselves), and Kiriyābyākata (functional, neither wholesome nor unwholesome). Kusalasādhāraṇa are only wholesome. Kilesasādhāraṇa (defilement universals) are of two types: unwholesome and indeterminate. Akusalasādhāraṇa are only unwholesome. Among Pakiṇṇaka, Māyā (deceit), Sāṭheyya (fraud), and Thambha (obstinacy) are unwholesome and indeterminate. The rest are always unwholesome.

In the unwholesome class of mind, there are twenty-one mental factors; in the desire realm, reduce three views by one, and two views by three.

The twenty-one mental factors in the unwholesome class of mind refer to: unwholesome, which is associated with defilements in the desire realm (Kāmadhātu), excluding Sakkāya-diṭṭhi (belief in self) and Antagāhika-diṭṭhi (belief in extremes), because they transform into undesirable results, hence called unwholesome. There are eight types of unwholesome factors: Lobha (greed), Dosa (hatred), Māna (conceit), Vicikicchā (doubt), Micchā-diṭṭhi (wrong view), Diṭṭhi-parāmāsa (clinging to views), Sīlabbataparāmāsa (clinging to rites and rituals), and unshared Moha (ignorance not shared with other defilements). These minds of greed, hatred, conceit, and doubt arise together with twenty-one mental factors, namely the ten Sabbacittasādhāraṇa cetasikas (universal mental factors) and ten factors such as Thīna (sloth), i.e., sloth, Moha (ignorance), Assaddhā (lack of faith), Uddhacca (restlessness), Ahirika (shamelessness), Ottappa (lack of dread), Vitakka (initial application), Vicāra (sustained application), Anottappa (lack of moral shame), Ahirika (lack of moral dread). The three views (wrong view, clinging to views, clinging to rites and rituals) in the desire realm, their corresponding minds arise together with twenty mental factors, excluding Paññā (wisdom). The two views (belief in self, belief in extremes) are reduced by three; their corresponding minds arise together with eighteen mental factors, excluding wisdom and lack of moral shame and lack of moral dread. The rest are as previously stated. Lack of moral shame and lack of moral dread are excluded because they are always unwholesome. There are not two types of wisdom because the view itself is wisdom.

In the desire realm wholesome, there are twenty-two; unshared, there are twenty; indeterminate, say twelve; remorse and sleep both increase.

Desire realm wholesome refers to: the pure mind in the desire realm, which transforms into desirable results, and is of three types: Sahaja (innate), Suta (learned), and Cintā (contemplated). This mind arises together with twenty-two mental factors, namely the ten universal mental factors, the ten Sobhana-sādhāraṇa cetasikas (beautiful universal mental factors), initial application, and sustained application. Unshared refers to: that the mind is unique. Ignorance arises together with twenty mental factors, excluding one defilement. Indeterminate refers to: there are four types of indeterminate minds in the desire realm that are not obscured: Vipākacitta (resultant consciousness), Iriyāpathacitta (posture consciousness), Pāṭiviriyācitta (skillful activity consciousness), and Pañcaviññāṇacitta (five sense consciousness). These four types of indeterminate minds arise together with twelve mental factors, namely the ten universal mental factors, initial application, and sustained application. Kukkucca (remorse) and Middha (sleep) increase together; the mind recalling changes is called remorse, which is wholesome, unwholesome, and indeterminate. In that class of mind, there is remorse and hatred; the rest are as previously stated. It should be known that there are three types of remorse.

【English Translation】 English version: Q: What is the difference between Akusalasādhāraṇa (unwholesome universals) and Pakiṇṇaka (miscellaneous factors)? A: Sādhāraṇa (universals) are of four types: Kusala (wholesome), Akusala (unwholesome), Obyākata (indeterminate, i.e., resultant and functional, which are the results of wholesome or unwholesome actions, and are neither wholesome nor unwholesome themselves), and Kiriyābyākata (functional, neither wholesome nor unwholesome). Kusalasādhāraṇa are only wholesome. Kilesasādhāraṇa (defilement universals) are of two types: unwholesome and indeterminate. Akusalasādhāraṇa are only unwholesome. Among Pakiṇṇaka, Māyā (deceit), Sāṭheyya (fraud), and Thambha (obstinacy) are unwholesome and indeterminate. The rest are always unwholesome.

In the unwholesome class of mind, there are twenty-one mental factors; in the desire realm, reduce three views by one, and two views by three.

The twenty-one mental factors in the unwholesome class of mind refer to: unwholesome, which is associated with defilements in the desire realm (Kāmadhātu), excluding Sakkāya-diṭṭhi (belief in self) and Antagāhika-diṭṭhi (belief in extremes), because they transform into undesirable results, hence called unwholesome. There are eight types of unwholesome factors: Lobha (greed), Dosa (hatred), Māna (conceit), Vicikicchā (doubt), Micchā-diṭṭhi (wrong view), Diṭṭhi-parāmāsa (clinging to views), Sīlabbataparāmāsa (clinging to rites and rituals), and unshared Moha (ignorance not shared with other defilements). These minds of greed, hatred, conceit, and doubt arise together with twenty-one mental factors, namely the ten Sabbacittasādhāraṇa cetasikas (universal mental factors) and ten factors such as Thīna (sloth), i.e., sloth, Moha (ignorance), Assaddhā (lack of faith), Uddhacca (restlessness), Ahirika (shamelessness), Ottappa (lack of dread), Vitakka (initial application), Vicāra (sustained application), Anottappa (lack of moral shame), Ahirika (lack of moral dread). The three views (wrong view, clinging to views, clinging to rites and rituals) in the desire realm, their corresponding minds arise together with twenty mental factors, excluding Paññā (wisdom). The two views (belief in self, belief in extremes) are reduced by three; their corresponding minds arise together with eighteen mental factors, excluding wisdom and lack of moral shame and lack of moral dread. The rest are as previously stated. Lack of moral shame and lack of moral dread are excluded because they are always unwholesome. There are not two types of wisdom because the view itself is wisdom.

In the desire realm wholesome, there are twenty-two; unshared, there are twenty; indeterminate, say twelve; remorse and sleep both increase.

Desire realm wholesome refers to: the pure mind in the desire realm, which transforms into desirable results, and is of three types: Sahaja (innate), Suta (learned), and Cintā (contemplated). This mind arises together with twenty-two mental factors, namely the ten universal mental factors, the ten Sobhana-sādhāraṇa cetasikas (beautiful universal mental factors), initial application, and sustained application. Unshared refers to: that the mind is unique. Ignorance arises together with twenty mental factors, excluding one defilement. Indeterminate refers to: there are four types of indeterminate minds in the desire realm that are not obscured: Vipākacitta (resultant consciousness), Iriyāpathacitta (posture consciousness), Pāṭiviriyācitta (skillful activity consciousness), and Pañcaviññāṇacitta (five sense consciousness). These four types of indeterminate minds arise together with twelve mental factors, namely the ten universal mental factors, initial application, and sustained application. Kukkucca (remorse) and Middha (sleep) increase together; the mind recalling changes is called remorse, which is wholesome, unwholesome, and indeterminate. In that class of mind, there is remorse and hatred; the rest are as previously stated. It should be known that there are three types of remorse.

。善不善及不隱沒無記。非余自力故。毗婆沙者說。不欲令悔有無記。以悔捷利故。眠名身心昏昧。略緣境界名為眠。彼一切五品心俱生。即彼心品增眠若悔眠俱生。於三品中增二。問此說欲界心。色界復云何。答。

初禪離不善　　余知如欲有　禪中間除覺　　于上觀亦然

初禪無不善。彼有四品心。善不共隱沒無記不隱沒無記。此諸心品。除無慚無愧。余如欲界說。彼善品二十二。愛慢疑俱生十九。五見及不共俱生有十八。不隱沒無記十二。無慚無愧一向不善故。彼色界無色界無悔眠亦爾。禪中間除覺。余如初禪說。于上觀亦然者。第二第三第四禪及無色界無觀。已說心心法伴力生。色今當說。

極微在四根　　十種應當知　身根九餘八　　謂是有香地

極微在四根十種應當知者。四根十種極微共生四大色香味觸。眼根身根耳鼻舌根亦爾。身根九者。謂余身根有九種。彼唯有身根種。余如前說。餘八者。離根色香味觸極微八種。問此諸極微何界說。答謂是有香地。欲界中極微與香合。香味不相離。有香則有味。色界極微非揣食性故離香味。色界四根極微八種。余身根極微七種。外極微六種。問若眼根極微十種者。云何不眼即是色即是餘種。如是則法性雜亂與阿毗曇相違。阿毗曇說。眼根

【現代漢語翻譯】現代漢語譯本。善（kusala，好的、有利的）不善（akusala，不好的、不利的）及不隱沒無記（anivrita-avyakrta，不被覆蓋的無記）——這些都不是僅憑自身力量產生的。毗婆沙師（Vaibhashika，佛教經量部論師）說：『不希望有後悔和無記，因為後悔是迅速而敏捷的。』睡眠被稱為身心昏昧，簡略地緣取境界稱為睡眠。睡眠與所有五品心（指五種不同的心所類別）同時生起。如果睡眠和後悔同時生起，在三品（指三種不同的心所類別）中，兩者都會增強。』問：『這裡說的是欲界（Kama-dhatu，眾生輪迴的最低一層）的心，那麼色界（Rupa-dhatu，高於欲界的層次）的心又是怎樣的呢？』答：

『初禪離不善，　　余知如欲有，　　禪中間除覺，　　于上觀亦然。』

初禪（Prathama-dhyana，色界的第一禪定）沒有不善。那裡有四品心：善、不共隱沒無記（asadharana-nivrita-avykrta，與不共無明相關的無記）、不隱沒無記。這些心品，除了無慚（ahrikya，不知羞恥）和無愧（anapatrapya，不知羞惡），其餘都如欲界所說。那裡的善品有二十二種，與愛（raga，貪愛）、慢（mana，我慢）、疑（vicikitsa，懷疑）同時生起的有十九種，與五見（panca-drsti，五種錯誤的見解）及不共（asadharana，不共無明）同時生起的有十八種，不隱沒無記有十二種，因為無慚和無愧始終是不善的。那裡沒有後悔，睡眠也是如此。禪中間（Dhyanantara，初禪和二禪之間的狀態）去除了覺（vitarka，粗略的思考），其餘如初禪所說。『于上觀亦然』是指第二禪（Dvitiya-dhyana，色界的第二禪定）、第三禪（Tritiya-dhyana，色界的第三禪定）、第四禪（Caturtha-dhyana，色界的第四禪定）及無觀（無色界，Arupa-dhatu，沒有物質形態的境界）。已經說了心和心法（citta-dharma，與心相關的心理現象）伴隨力量而生起，現在將要說色（rupa，物質現象）。

『極微在四根，　　十種應當知，　　身根九餘八，　　謂是有香地。』

『極微（paramanu，物質的最小單位）在四根（catvari indriyani，眼、耳、鼻、舌四種感覺器官）中，應當知道有十種』，四根與十種極微共同生起：四大（maha-bhuta，地、水、火、風）、色（varna，顏色）、香味（gandha-rasa，氣味和味道）、觸（sprastavya，觸覺）。眼根、身根、耳根、鼻根、舌根也是如此。『身根九』是指其餘的身根有九種，那裡只有身根種，其餘如前所說。『餘八』是指離開根的色、香味、觸，有極微八種。問：『這些極微是在哪個界中說的？』答：『是指有香地（指欲界）。』欲界中的極微與香結合，香味不相離，有香就有味。極微不是揣食性（食物的性質），所以離開香味。四根的極微有八種，其餘身根的極微有七種，外極微有六種。問：『如果眼根的極微有十種，為什麼不是眼就是色，就是其餘的種類呢？』如果是這樣，那麼法性（dharma-svabhava，事物的本質）就會雜亂，與阿毗曇（Abhidhamma，論藏）相違背。阿毗曇說：眼根

【English Translation】 English version. 'Good (kusala, wholesome, beneficial), unwholesome (akusala, unwholesome, detrimental), and undeclared-uncovered (anivrita-avykrta, undeclared and uncovered) are not solely due to one's own power.' The Vaibhashikas (Vaibhashika, a Buddhist scholar of the Sarvastivada school) say, 'It is not desirable to have regret and undeclared, because regret is swift and agile.' Sleep is called the dullness of body and mind, and briefly cognizing an object is called sleep. It arises simultaneously with all five categories of mind (referring to five different categories of mental factors). If sleep and regret arise simultaneously, in the three categories (referring to three different categories of mental factors), both will be enhanced.' Question: 'Here it speaks of the mind in the Desire Realm (Kama-dhatu, the lowest realm of sentient existence), so what about the mind in the Form Realm (Rupa-dhatu, a realm higher than the Desire Realm)?' Answer:

'The first Dhyana is free from unwholesome, 　　The rest is known as in the Desire Realm, 　　The intermediate Dhyana removes perception, 　　The same is true for the higher contemplation.'

The first Dhyana (Prathama-dhyana, the first meditative absorption in the Form Realm) has no unwholesome. There are four categories of mind there: wholesome, undeclared-covered-uncommon (asadharana-nivrita-avykrta, undeclared associated with uncommon ignorance), and undeclared-uncovered. These categories of mind, except for shamelessness (ahrikya, lack of shame) and lack of remorse (anapatrapya, lack of moral dread), are as described in the Desire Realm. There are twenty-two types of wholesome qualities there, nineteen arising simultaneously with attachment (raga, craving), pride (mana, conceit), and doubt (vicikitsa, skepticism), eighteen arising simultaneously with the five views (panca-drsti, five kinds of wrong views) and uncommon (asadharana, uncommon ignorance), and twelve undeclared-uncovered, because shamelessness and lack of remorse are always unwholesome. There is no regret there, and the same is true for sleep. The intermediate Dhyana (Dhyanantara, the state between the first and second Dhyana) removes perception (vitarka, coarse thought), and the rest is as described in the first Dhyana. 'The same is true for the higher contemplation' refers to the second Dhyana (Dvitiya-dhyana, the second meditative absorption in the Form Realm), the third Dhyana (Tritiya-dhyana, the third meditative absorption in the Form Realm), the fourth Dhyana (Caturtha-dhyana, the fourth meditative absorption in the Form Realm), and the Formless Realm (Arupa-dhatu, the realm without material form). It has already been said that mind and mental factors (citta-dharma, mental phenomena associated with the mind) arise with accompanying power, and now we will speak of form (rupa, material phenomena).

'The ultimate particle in the four roots, 　　Ten types should be known, 　　The body root has nine, the rest eight, 　　Meaning the land with fragrance.'

'The ultimate particle (paramanu, the smallest unit of matter) in the four roots (catvari indriyani, the four sense organs of eye, ear, nose, and tongue), ten types should be known,' the four roots arise together with ten types of ultimate particles: the four great elements (maha-bhuta, earth, water, fire, and wind), color (varna, color), fragrance and taste (gandha-rasa, smell and taste), and touch (sprastavya, tactile sensation). The eye root, body root, ear root, nose root, and tongue root are also like this. 'The body root has nine' means that the remaining body root has nine types, there is only the body root type there, and the rest is as described before. 'The rest eight' refers to the color, fragrance, taste, and touch that are separate from the root, there are eight types of ultimate particles. Question: 'In which realm are these ultimate particles spoken of?' Answer: 'It refers to the land with fragrance (referring to the Desire Realm).' In the Desire Realm, the ultimate particles are combined with fragrance, fragrance and taste are inseparable, where there is fragrance, there is taste. The ultimate particles are not of the nature of food, so they are separate from fragrance and taste. The ultimate particles of the four roots have eight types, the ultimate particles of the remaining body root have seven types, and the external ultimate particles have six types. Question: 'If the ultimate particles of the eye root have ten types, why is it not that the eye is color, and is the remaining types?' If that is the case, then the nature of phenomena (dharma-svabhava, the essence of things) would be confused, which contradicts the Abhidhamma (Abhidhamma, the collection of philosophical texts). The Abhidhamma says: the eye root

一界一入一陰攝。答二種極微。事極微。聚極微。事極微者。謂眼根極微。即眼根微余極微皆說自事。以事極微故。阿毗曇說。眼根一界一入一陰攝。聚極微者。眾多事此中說聚極微。住自相故法相不雜亂。如心相應法其相各異。非為雜亂。彼亦如是。四種遠義。此品后當說。問前說若心生必心法共生。及不相應行。于中已說心法。心不相應行雲何。答。

一切有為法　　生住及異滅　此亦有四相　　展轉更相為

一切有為法生住及異滅者。一切有為法有四相。生住異滅。世中起故生。已起自事立故住。已住勢衰故異。已異勢壞故滅。此相說心不相應行。問若一切有為法有四相者。應相復有相。答此亦有四相。即此相俱生。生生住住異異滅滅。問若爾者便無窮。答展轉更相為。相隨相展轉相生非無窮。前生生生生生生生前生。如是住住住各各相住。異異異各各相異。滅滅滅各各相滅。問相隨相展轉相為前相為幾法。答。

當知前四相　　相各為八法　隨相亦應知　　相相唯相一

前四相一一為八法。前生。除自己生八法。三相四隨相及彼法。住者除自己住八法。異者除自己異八法。滅者除自己滅八法。三相四隨相。及彼法自性不自為故。自性不自滅如指端不自觸。問隨相為幾法。答隨相亦應

【現代漢語翻譯】現代漢語譯本：一界、一入、一陰所攝是什麼？答：是兩種極微（paramāṇu，最小的物質單位）：事極微和聚極微。事極微，指的是眼根極微，也就是眼根的最小單位。其餘的極微都各自具有其作用，因為它們是事極微。正如《阿毗曇》（Abhidhamma，佛教論藏）所說，眼根被攝於一界、一入、一陰之中。聚極微，指的是眾多事極微的集合。這裡所說的聚極微，安住于其自身的狀態，因此法的性質不會混雜錯亂。例如，心相應法（citta-samprayukta-dharma，與心識相應的心理現象）的性質各不相同，但並非雜亂無章。聚極微的情況也是如此。四種遠義，將在本品後面講述。問：前面說如果心生起，必定有心法（citta-dharma，心理現象）共同生起，以及不相應行（citta-viprayukta-saṃskāra，既非心也非色的行蘊）。其中已經講了心法，那麼心不相應行是什麼呢？答：　一切有為法，生、住及異、滅，　此亦有四相，展轉更相為。一切有為法，都有生、住、異、滅四相（lakṣaṇa，事物變化的四種狀態）。生，指的是在世間產生；住，指的是產生后保持其自身的狀態；異，指的是保持之後逐漸衰退；滅，指的是衰退之後最終壞滅。這些相就是心不相應行。問：如果一切有為法都有四相，那麼這些相本身是否也有相呢？答：這些相也有四相，也就是與這些相同時產生的生生、住住、異異、滅滅。問：如果這樣，豈不是無窮無盡了？答：展轉更相為，相隨著相不斷轉化產生，並非無窮無盡。前一個生生產生后一個生，后一個生生又產生前一個生。住住、異異、滅滅也是如此，各自相互依存。問：相隨著相不斷轉化產生，那麼前一個相是幾個法的相呢？答：　當知前四相，相各為八法，　隨相亦應知，相相唯相一。前四相中的每一個相，都是八個法的相。前一個生，除去它自身的生，是八個法的相，包括三個相（住、異、滅）、四個隨相（生生、住住、異異、滅滅）以及彼法（生）。住，除去它自身的住，是八個法的相。異，除去它自身的異，是八個法的相。滅，除去它自身的滅，是八個法的相，包括三個相（生、住、異）、四個隨相以及彼法（滅）。自性不能自己作用於自身，因此自性不能自己滅亡，就像指尖不能自己觸碰自己一樣。問：隨相是幾個法的相呢？答：隨相也應該知道……

【English Translation】 English version: What is included in one dhātu (界, element), one āyatana (入, sense base), and one skandha (陰, aggregate)? The answer is two kinds of paramāṇu (極微, ultimate particles): matter paramāṇu and aggregate paramāṇu. Matter paramāṇu refers to the eye-organ paramāṇu, which is the smallest unit of the eye-organ. The remaining paramāṇu each have their own function because they are matter paramāṇu. As the Abhidhamma (阿毗曇, Buddhist philosophical texts) says, the eye-organ is included in one dhātu, one āyatana, and one skandha. Aggregate paramāṇu refers to the collection of many matter paramāṇu. The aggregate paramāṇu mentioned here abide in their own state, so the nature of the dharmas (法, phenomena) will not be mixed up and confused. For example, the characteristics of citta-samprayukta-dharma (心相應法, mental factors associated with consciousness) are different from each other, but they are not chaotic. The situation with aggregate paramāṇu is similar. The four kinds of distant meanings will be discussed later in this chapter. Question: Earlier it was said that if a citta (心, mind) arises, then citta-dharma (心法, mental phenomena) must arise together, as well as citta-viprayukta-saṃskāra (心不相應行, formations that are neither mind nor matter). Among them, citta-dharma has already been discussed, so what are citta-viprayukta-saṃskāra? Answer: 　All conditioned dharmas, have arising, abiding, decay, and ceasing, 　These also have four characteristics, reciprocally causing each other. All conditioned dharmas have four lakṣaṇa (相, characteristics): arising (生), abiding (住), decay (異), and ceasing (滅). Arising refers to coming into existence in the world; abiding refers to maintaining its own state after arising; decay refers to gradually declining after abiding; ceasing refers to finally perishing after decaying. These characteristics are citta-viprayukta-saṃskāra. Question: If all conditioned dharmas have four characteristics, then do these characteristics themselves also have characteristics? Answer: These characteristics also have four characteristics, which are arising-arising, abiding-abiding, decay-decay, and ceasing-ceasing, which arise simultaneously with these characteristics. Question: If this is the case, wouldn't it be endless? Answer: They reciprocally cause each other. The characteristics continuously transform and produce each other, so it is not endless. The previous arising-arising produces the next arising, and the next arising-arising produces the previous arising. The same is true for abiding-abiding, decay-decay, and ceasing-ceasing, each depending on each other. Question: The characteristics continuously transform and produce each other, so how many dharmas are the characteristics of the previous characteristic? Answer: 　It should be known that the previous four characteristics, each characteristic is the characteristic of eight dharmas, 　The accompanying characteristics should also be known, the characteristic of a characteristic is only one. Each of the previous four characteristics is the characteristic of eight dharmas. The previous arising, excluding its own arising, is the characteristic of eight dharmas, including three characteristics (abiding, decay, ceasing), four accompanying characteristics (arising-arising, abiding-abiding, decay-decay, ceasing-ceasing), and that dharma (arising). Abiding, excluding its own abiding, is the characteristic of eight dharmas. Decay, excluding its own decay, is the characteristic of eight dharmas. Ceasing, excluding its own ceasing, is the characteristic of eight dharmas, including three characteristics (arising, abiding, decay), four accompanying characteristics, and that dharma (ceasing). The self-nature cannot act on itself, so the self-nature cannot destroy itself, just as the fingertip cannot touch itself. Question: How many dharmas are the characteristics of the accompanying characteristics? Answer: The accompanying characteristics should also be known...

如相相唯相一。此四隨相各為一法。隨生生前生。隨住住前住。隨異異前異。隨滅滅前滅。已說諸行展轉相生。謂一時生不亂今當說。

異性相說遠　　處所時亦然　戒種及大地　　諸識性分別

異性相說遠處所時亦然者。遠有四種。所謂異性遠相遠處所遠時遠問何等遠法。答戒種及大地諸識性分別。彼異性遠者。謂如一身中善戒惡戒無作相續生。雖於一身中一時起同無作性。而性各異故說遠。相遠者。謂四大種展轉相養共一處住合為一體。其相各異故說遠。處所遠者。謂天竺振旦地雖一時生合成一體。然彼處異故說遠。時遠者。謂眼生眼識。彼後生前生時間遠故說遠。已說諸行一時生不亂。諸行從因生彼因今當說。

所作共自分　　一切相應報　從是六種因　　轉生有為法

謂所作因。共有因自分因。一切遍因。相應因。報因。此六因攝一切因。此六因生一切有為行。已說因名。一一相今當說。

相似不相似　　各除其自性　一切是作因　　生時無障故

相似不相似各除其自性一切是作因者。若相似不相似法。除自性展轉為因。說所作因。何以故。生時無障故。法生時除自性一切性各自住異分等生不障礙。如因地故作凈不凈業因空故得往來。如眼識生時十七界不障礙。故生如

【現代漢語翻譯】現代漢語譯本『如』（Rūpa，色）相、『相』（Saṃjñā，想）相、唯『相』（Vedanā，受）相、一『相』（Saṃskāra，行）。這四種隨相各自成為一種法。隨『生』（utpāda，生）是生之前的生，隨『住』（sthiti，住）是住之前的住，隨『異』（anyathātva，異）是異之前的異，隨『滅』（nirodha，滅）是滅之前的滅。前面已經說了諸行展轉相生，所謂一時生起而不亂，現在應當說。

『異性』（bhinnajātīya，異性）相說『遠』（dūra，遠），『處所』（deśa，處所）和『時』（kāla，時間）也是這樣。『戒種』（śīlajātīya，戒的種類）以及『大地』（pṛthivī，地界），諸『識』（vijñāna，識）的『性』（svabhāva，自性）是分別。

『異性相說遠處所時亦然』，所謂『遠』有四種。即異性遠、相遠、處所遠、時遠。問：什麼法是遠？答：戒種以及大地，諸識的性是分別。彼異性遠，比如在一個身體中，善戒、惡戒的無作相續生起，雖然在一個身體中一時生起，同爲無作性，但性質各自不同，所以說是遠。相遠，比如四大種展轉相養，共同在一個地方住，合為一個整體，它們的相各自不同，所以說是遠。處所遠，比如天竺（Tiāndú，印度）和振旦（Zhèndàn，中國），地雖然一時生起，合成一體，但它們處所不同，所以說是遠。時遠，比如眼生眼識，它們後生前生，時間上有遠隔，所以說是遠。前面已經說了諸行一時生起而不亂。諸行從因生，彼因現在應當說。

『所作』（kārakahetu，能作因）、『共』（sahabhūhetu，俱有因）、『自分』（svabhāgahetu，同類因），『一切』（sarvatragahetu，遍行因）、『相應』（saṃprayuktahetu，相應因）、『報』（vipākahetu，異熟因）。從這六種因，轉生有為法。

所謂所作因、共有因、自分因、一切遍因、相應因、報因。這六因涵蓋一切因。這六因生一切有為行。前面已經說了因的名，一一相現在應當說。

『相似』（sabhāga，相似）不『相似』（visabhāga，不相似），各自除去其『自性』（svabhāva，自性）。一切是『作因』（kārakahetu，能作因），生時無『障』（avāraṇa，障礙）故。

『相似不相似各除其自性一切是作因』，如果相似不相似的法，除去自性，展轉為因，說是所作因。為什麼呢？因為生時沒有障礙。法生時，除去自性，一切性各自安住，異分等生不障礙。如因地，所以作凈不凈業，因空，所以能往來。如眼識生時，十七界不障礙，所以生起。

【English Translation】 English version 『Rūpa』 (form) aspect, 『Saṃjñā』 (perception) aspect, only 『Vedanā』 (feeling) aspect, one 『Saṃskāra』 (volition) aspect. These four aspects each become a dharma. 『Utpāda』 (arising) follows the arising before arising, 『sthiti』 (duration) follows the duration before duration, 『anyathātva』 (change) follows the change before change, 『nirodha』 (cessation) follows the cessation before cessation. It has already been said that all conditioned phenomena arise in succession, that is, they arise simultaneously without confusion, now it should be said.

『Bhinnajātīya』 (different nature) aspect says 『dūra』 (distant), 『deśa』 (place) and 『kāla』 (time) are also like this. 『Śīlajātīya』 (types of precepts) and 『pṛthivī』 (earth element), the 『svabhāva』 (nature) of all 『vijñāna』 (consciousness) are distinct.

『Different nature aspect says distant, place and time are also like this』, so-called 『distant』 has four types. That is, distance of different nature, distance of aspect, distance of place, distance of time. Question: What dharma is distant? Answer: Types of precepts and earth element, the nature of all consciousness are distinct. That distance of different nature, for example, in one body, the unmanifested continuity of good precepts and bad precepts arise, although they arise simultaneously in one body, and are the same unmanifested nature, but their natures are different, so it is said to be distant. Distance of aspect, for example, the four great elements nourish each other in turn, dwell together in one place, and combine into one entity, their aspects are different, so it is said to be distant. Distance of place, for example, Tiāndú (India) and Zhèndàn (China), although the earth arises simultaneously and combines into one entity, their places are different, so it is said to be distant. Distance of time, for example, the eye produces eye consciousness, they arise later and earlier, and there is a distance in time, so it is said to be distant. It has already been said that all conditioned phenomena arise simultaneously without confusion. All conditioned phenomena arise from causes, those causes should now be said.

『Kārakahetu』 (productive cause), 『sahabhūhetu』 (co-existent cause), 『svabhāgahetu』 (homogeneous cause), 『sarvatragahetu』 (universal cause), 『saṃprayuktahetu』 (associated cause), 『vipākahetu』 (resultant cause). From these six causes, conditioned dharmas are transformed and arise.

So-called productive cause, co-existent cause, homogeneous cause, universal cause, associated cause, resultant cause. These six causes encompass all causes. These six causes produce all conditioned phenomena. The names of the causes have already been said, the individual aspects should now be said.

『Sabhāga』 (similar) not 『visabhāga』 (dissimilar), each excluding its own 『svabhāva』 (nature). Everything is a 『kārakahetu』 (productive cause), because there is no 『avāraṇa』 (obstruction) at the time of arising.

『Similar and dissimilar, each excluding its own nature, everything is a productive cause』, if similar and dissimilar dharmas, excluding their own nature, reciprocally become causes, it is said to be a productive cause. Why? Because there is no obstruction at the time of arising. When dharmas arise, excluding their own nature, all natures abide separately, and the arising of different parts does not obstruct. Like the cause of the earth, so one creates pure and impure karma, because of emptiness, so one can come and go. Like when eye consciousness arises, the seventeen realms do not obstruct, so it arises.

是一切界。問何以故自性于自性非所作因。答自性不自為故。不自依故。自性于自性不養不損不受不害不持不壞不增不減不成不敗不障礙名所作因。自性于自性無不障礙故不立所作因。問若不障礙是所作因者。以何等故。不一切法一時生耶。一時滅耶。生時滅耶。滅時生耶。答不和合故。雖有所作因。要須和合生。亦非一切法一時和合生和合滅亦非一和合二果。問若如是者有一殺眾生餘眾生不為障礙。何故殺者有罪。非餘眾生耶。答無噁心分。又不作業故。盜等亦如是。問若外物是一切眾生增上所生者。何以故。不與取。不於一切眾生邊得盜罪。答無受分故。無人功果故。若一切眾生於彼悉有受分及人功果者。取者于彼則得盜罪。亦非一物一切眾生受及人功果三種增上。自增上法增上世增上。自增上者。彼起煩惱境界現在前。能自守護不為罪業。莫令我受苦。法增上者。如有多聞者。彼起煩惱境界現在前。為護法故而不為罪。世增上者。如有一名聞大德。彼起煩惱境界現在前。護世間故而不為罪。已說所作因。共有因今當說。

一起性有依　　亦復說無依　當知共有因　　展轉為因果

一起性有依亦復說無依。當知共有因者。一時生心心法隨心轉心不相應行道共定共戒及共生四大。此諸法說共有因。展轉

【現代漢語翻譯】現代漢語譯本：『是一切界。』問：『為什麼自性（svabhāva）對於自性不是所作因呢？』答：『因為自性不自己產生自己，不自己依靠自己。自性對於自性不滋養、不損害、不受、不害、不持有、不破壞、不增加、不減少、不成辦、不敗壞、不障礙，所以名為所作因。自性對於自性沒有不障礙，所以不建立所作因。』問：『如果無障礙是所作因，那麼為什麼不是一切法一時生起呢？一時滅盡呢？生起時滅盡呢？滅盡時生起呢？』答：『因為不和合。雖然有所作因，但必須和合才能生起。也不是一切法一時和合生起和合滅盡，也不是一個和合產生兩個果。』問：『如果這樣，有一個殺害眾生，其餘眾生不構成障礙，為什麼殺人者有罪，而不是其餘眾生呢？』答：『因為沒有噁心參與，又不造作。盜竊等也是這樣。』問：『如果外物是一切眾生增上所生，為什麼不與取，不在一切眾生那裡得到盜罪呢？』答：『因為沒有領受的成分，沒有人為的功果。如果一切眾生對於那個外物都有領受的成分以及人為的功果，那麼拿取者對於那個外物就得到盜罪。也不是一個外物一切眾生都領受以及人為的功果三種增上。有自增上、法增上、世增上。自增上是指，當煩惱境界現前時，能夠自己守護，不去做罪業，不讓自己受苦。法增上是指，如有多聞者，當煩惱境界現前時，爲了守護佛法而不去做罪業。世增上是指，如有一位名聞遐邇的大德，當煩惱境界現前時，爲了維護世間的名聲而不去做罪業。』已經說了所作因，現在應當說共有因。『一起性有依，亦復說無依，當知共有因，展轉為因果。』『一起性有依亦復說無依，當知共有因』是指：一時生起的心和心法，隨心轉的心不相應行，道共定、共戒以及共生四大。這些法被稱為共有因，展轉相依。

【English Translation】 English version: 'It is all realms.' Question: 'Why is self-nature (svabhāva) not the productive cause for self-nature?' Answer: 'Because self-nature does not produce itself, nor does it rely on itself. Self-nature does not nourish, harm, receive, injure, hold, destroy, increase, decrease, accomplish, ruin, or obstruct itself, therefore it is called the productive cause. Self-nature has no non-obstruction to self-nature, therefore the productive cause is not established.' Question: 'If non-obstruction is the productive cause, then why do not all dharmas arise simultaneously? Why do they not perish simultaneously? Why do they not perish when arising? Why do they not arise when perishing?' Answer: 'Because they do not combine. Although there is a productive cause, it must combine to arise. Nor do all dharmas combine to arise and combine to perish simultaneously, nor does one combination produce two results.' Question: 'If that is the case, if one person kills a sentient being and the other sentient beings do not obstruct, why is the killer guilty, and not the other sentient beings?' Answer: 'Because they do not participate with malicious intent, nor do they act. Stealing is the same.' Question: 'If external objects are produced by the augmentation of all sentient beings, why is it that taking without permission does not result in the crime of theft from all sentient beings?' Answer: 'Because there is no element of receiving, and no human effort. If all sentient beings had the element of receiving and the human effort for that external object, then the taker would be guilty of theft for that object. Nor is it that one object is augmented by the receiving and human effort of all sentient beings in three ways. There is self-augmentation, dharma-augmentation, and world-augmentation. Self-augmentation refers to when the realm of afflictions appears, one can protect oneself and not commit sinful deeds, so as not to suffer. Dharma-augmentation refers to, for example, a learned person who, when the realm of afflictions appears, does not commit sinful deeds in order to protect the Dharma. World-augmentation refers to, for example, a famous and virtuous person who, when the realm of afflictions appears, does not commit sinful deeds in order to protect the world's reputation.' The productive cause has been explained; now the common cause should be explained. 'Arising together, having nature and reliance, and also said to be without reliance, know that the common cause is the cause and effect that transforms.' 'Arising together, having nature and reliance, and also said to be without reliance, know that the common cause' refers to: the mind and mental dharmas that arise simultaneously, the non-corresponding formations that follow the mind, the path-common samadhi, common precepts, and the co-arisen four great elements. These dharmas are called the common cause, relying on each other.

為因果者。若一時起展轉為果。是共有因。十一入雖一時生。彼不展轉為果。自分因者。異時共一果。共有因者。諸行展轉力一時生。謂心於心法隨心轉心不相應行。隨心轉色此亦於心也。眼于生等生等於眼。及四大種展轉共有因。有對造色非展轉果故非共有因。問隨轉有何義。答若有心則有彼法。謂下則下中則中上則上。如是比。彼有十隨轉。所謂一起一住一滅一果一依一報。善則善不善則不善無記則無記墮一世生已說十種隨轉。于中有漏斷結道八種隨轉。除不善無記。世俗方便道解脫道勝進道及余善有漏心七種隨轉。除不善無記及解脫果。無漏斷結道七種隨轉。除不善無記及報。無漏方便道解脫道勝進道六種隨轉。除不善無記解脫果及報。不善心七種隨轉。除善無記及解脫果。無記心六種隨轉。除善不善解脫果及報。有共有亦共有因。有共有非共有因。彼眼於八法共有亦共有因。謂四相四隨相。相於眼共有共有因。隨相於眼共有非共有因。生於八法共有共有因。除生自性。眼及余相隨相生。此五法于生共有共有因。余隨相共有非共有因。如是余相隨相亦如是。乃至觸入亦如是。意入於五十八法共有共有因。謂十大地大地相四十意入相隨相。八法于余共有非共有因。有五十四法于意入共有共有因。除四隨相。又說。

【現代漢語翻譯】現代漢語譯本為因果關係者。如果一時之間生起，輾轉成為結果，這就是共有的因。十一入（指眼、耳、鼻、舌、身、意六根，以及色、聲、香、味、觸五境）雖然一時產生，但它們不輾轉成為結果。自分因是指不同時但共同產生一個結果。共有因是指諸行（一切事物）輾轉作用的力量，一時產生。例如，心對於心法（與心相應的心理現象）隨心而轉，心不相應行（不屬於心和心所法的現象）隨心而轉，色法也隨心而轉，這些都是對於心而言的。眼對於生等（生、住、異、滅四相）有影響，生等對於眼也有影響，以及四大種（地、水、火、風）輾轉成為共有的因。有對造色（有對礙的色法）不是輾轉的結果，所以不是共有的因。問：隨轉有什麼意義？答：如果存在心，那麼就存在彼法。例如，下品則隨下品，中品則隨中品，上品則隨上品。像這樣比喻。彼有十種隨轉，即所謂的一起、一住、一滅、一果、一依、一報。善則隨善，不善則隨不善，無記則隨無記，墮入一世而生。已經說了十種隨轉。其中，有漏斷結道（有煩惱的斷除結縛的修行道路）有八種隨轉，除去不善和無記。世俗方便道（世俗的方便修行道路）、解脫道（獲得解脫的道路）、勝進道（殊勝進步的道路）以及其餘善的有漏心有七種隨轉，除去不善、無記以及解脫果。無漏斷結道（沒有煩惱的斷除結縛的修行道路）有七種隨轉，除去不善、無記以及報。無漏方便道（沒有煩惱的方便修行道路）、解脫道（獲得解脫的道路）、勝進道（殊勝進步的道路）有六種隨轉，除去不善、無記、解脫果以及報。不善心有七種隨轉，除去善、無記以及解脫果。無記心有六種隨轉，除去善、不善、解脫果以及報。有共有，也有共有因。有共有，但不是共有因。彼眼對於八法（四相和四隨相）是共有，也是共有因。相對於眼是共有，也是共有因。隨相對於眼是共有，但不是共有因。生對於八法是共有，也是共有因，除去生自性。眼以及其餘相、隨相生，這五法對於生是共有，也是共有因。其餘隨相是共有，但不是共有因。像這樣，其餘相和隨相也是如此。乃至觸入（觸覺的根源）也是如此。意入（意識的根源）對於五十八法是共有，也是共有因，即十大地法（指普遍存在於一切心中的十種心理作用，即受、想、思、觸、欲、慧、念、作意、勝解、三摩地），大地相（十大地法所具有的性質），四十意入相（四十種與意識相關的現象），隨相。八法對於其餘是共有，但不是共有因。有五十四法對於意入是共有，也是共有因，除去四隨相。又說。

【English Translation】 English version Those who are in a cause-and-effect relationship. If they arise simultaneously and transform into a result, that is a common cause. Although the eleven entrances (the six sense organs: eye, ear, nose, tongue, body, mind; and the five sense objects: form, sound, smell, taste, touch) arise simultaneously, they do not transform into a result. A 'self-cause' refers to different times sharing one result. A 'common cause' refers to the power of all phenomena (all things) transforming and arising simultaneously. For example, the mind turns towards mental phenomena (mental events corresponding to the mind), non-corresponding activities of the mind turn towards the mind, and form also turns towards the mind; these are all in relation to the mind. The eye influences arising, etc. (the four characteristics of arising, abiding, changing, and ceasing), and arising, etc., also influence the eye, as well as the four great elements (earth, water, fire, wind) transforming into a common cause. Visible forms with resistance are not a transforming result, so they are not a common cause. Question: What is the meaning of 'following transformation'? Answer: If there is mind, then there is that phenomenon. For example, if it is inferior, it follows the inferior; if it is middling, it follows the middling; if it is superior, it follows the superior. It is like this analogy. There are ten kinds of following transformations, namely, arising together, abiding together, ceasing together, result together, dependence together, and retribution together. Good follows good, unwholesome follows unwholesome, neutral follows neutral, falling into one life and being born. The ten kinds of following transformations have already been explained. Among them, the path of severing fetters with outflows (the practice path of cutting off bonds with afflictions) has eight kinds of following transformations, excluding unwholesome and neutral. Mundane expedient paths (worldly expedient practice paths), the path of liberation (the path to attain liberation), the path of superior progress (the path of excellent progress), and other wholesome minds with outflows have seven kinds of following transformations, excluding unwholesome, neutral, and the result of liberation. The path of severing fetters without outflows (the practice path of cutting off bonds without afflictions) has seven kinds of following transformations, excluding unwholesome, neutral, and retribution. The expedient path without outflows (the expedient practice path without afflictions), the path of liberation (the path to attain liberation), the path of superior progress (the path of excellent progress) have six kinds of following transformations, excluding unwholesome, neutral, the result of liberation, and retribution. The unwholesome mind has seven kinds of following transformations, excluding wholesome, neutral, and the result of liberation. The neutral mind has six kinds of following transformations, excluding wholesome, unwholesome, the result of liberation, and retribution. There is commonality, and there is also a common cause. There is commonality, but it is not a common cause. The eye in relation to the eight phenomena (the four characteristics and the four secondary characteristics) is both common and a common cause. The characteristics in relation to the eye are common and a common cause. The secondary characteristics in relation to the eye are common but not a common cause. Arising in relation to the eight phenomena is common and a common cause, excluding the nature of arising itself. The eye and the remaining characteristics and secondary characteristics arise; these five phenomena in relation to arising are common and a common cause. The remaining secondary characteristics are common but not a common cause. Likewise, the remaining characteristics and secondary characteristics are also like this. Even the touch entrance (the source of tactile sensation) is also like this. The mind entrance (the source of consciousness) in relation to the fifty-eight phenomena is common and a common cause, namely, the ten great earth dharmas (referring to the ten mental functions universally present in all minds, namely, feeling, thought, volition, contact, desire, wisdom, mindfulness, attention, resolution, and concentration), the nature of the great earth (the qualities possessed by the ten great earth dharmas), the forty mind entrance characteristics (forty phenomena related to consciousness), and secondary characteristics. The eight phenomena in relation to the rest are common but not a common cause. There are fifty-four phenomena in relation to the mind entrance that are common and a common cause, excluding the four secondary characteristics. It is also said.

十四法于意入共有共有因。謂十大地心相四。餘八十四法共有非共有因。大地亦如是說。五十四法於心共有共有因。除心隨相。是說為善。若異此者。與眾事分。阿毗曇相違故如彼說。除身見等法生住異滅諸餘穢污苦諦。如是一切法盡當知。已說共有因。自分因今當說。

前生與後生　　亦說彼未生　自地相似因　　或說於他地

前生與後生者。謂過去前生。於過去後生及現在自分因。問為已生已生因復未生因耶。答亦說彼未生未生者。謂未來如是前生後生因。當知過去現在於未來自分因。未來於未來無自分因。無前後故。問云何一切前生於後生未生自分因為不。答自地欲界欲界因非他地乃至非想非非想。非想非非想地因非他地。何以故。因果斷地故。問云何一切自地一切自地因為不。答相似自分因。自地亦相似自分因。非不相似。如善善因穢污穢污因無記無記因。以相似相似法相續。謂習善生善。習不善生不善。習工巧生工巧。習威儀生威儀。是說內分外分隨種生亦如是。問一向自地自分因。復為他地耶。答或說於他地。他地當分別。若無漏法一切九地展轉因。離愛故不墮界故。下與勝因非勝下因。有漏者。愛縛故墮界故唯自地。已說種種自分因。謂善法非一切善法因今當說。

穢污有九種　　展

【現代漢語翻譯】現代漢語譯本：十四種法在意根（Manas, 心之根源）中具有共有因（Sāmānyahetu, 普遍原因）和共有因。這指的是十大地法心所（Mahābhūmika-cittacaitta, 普遍存在的心所）和四種。其餘八十四種法具有共有非共有因（Sāmānyā-asāmānyahetu, 普遍和非普遍原因）。大地法心所也應如此解釋。五十四種法在心中具有共有共有因。除了心隨相（Cittānuparivartaka, 隨心轉的心所）。這樣說是好的。如果與此不同，則與眾事分（Sarvavastu-vibhāga, 諸法分類）和阿毗曇（Abhidharma, 論藏）相違背，如彼處所說。除了身見（Satkāya-dṛṣṭi, 有身見）等法，以及生（Jāti, 出生）、住（Sthiti, 持續）、異（Anyathātva, 變異）、滅（Nirodha, 滅亡）等諸餘穢污（Saṃkiliṣṭa, 染污）的苦諦（Duḥkha-satya, 苦諦）。應當知道一切法都已說完。已經說了共有因，現在應當說自分因（Svabhāvahetu, 自性因）。

前生與後生　　亦說彼未生　　自地相似因　　或說於他地

前生與後生指的是，過去的「前生」是過去「後生」和現在的自分因。問：是已生（Utpanna, 已產生）的已生因，還是未生（Anutpanna, 未產生）的因呢？答：也說彼未生，未生指的是未來。如此，前生是後生的因，應當知道過去和現在是未來的自分因。未來對於未來沒有自分因，因為沒有前後之分。問：為什麼一切前生不是後生未生的自分因呢？答：自地（Svabhūmi, 自地）的欲界（Kāmadhātu, 欲界）是欲界的因，不是他地（Parabhūmi, 他地），乃至非想非非想（Naivasaṃjñānāsaṃjñāyatana, 非想非非想處）。非想非非想地的因不是他地。為什麼呢？因為因果斷地（Hetuphala-vyavaccheda, 因果斷絕）。問：為什麼一切自地不是一切自地的因呢？答：相似的自分因。自地也是相似的自分因，不是不相似的。如善（Kuśala, 善）是善的因，穢污是穢污的因，無記（Avyākṛta, 無記）是無記的因。以相似相似的法相續。意思是，習善生善，習不善生不善，習工巧生工巧，習威儀生威儀。這樣說是內分外分隨種生也是如此。問：一向是自地的自分因，還是他地的因呢？答：或說於他地。他地應當分別。如果無漏法（Anāsrava-dharma, 無漏法）是一切九地（Navabhūmi, 九地）展轉的因。因為離愛（Vītarāga, 離貪慾），所以不墮界（Dhātu, 界）。下地是勝地（Praṇītabhūmi, 殊勝地）的因，不是勝地是下地的因。有漏者（Sāsrava, 有漏），因為愛縛（Tṛṣṇābandhana, 愛慾束縛），所以墮界，唯是自地。已經說了種種自分因。現在應當說，善法不是一切善法的因。

穢污有九種　　展

【English Translation】 English version: Fourteen dharmas (phenomena) in the Manas (mind root) have both Sāmānyahetu (common cause) and Sāmānyahetu. This refers to the ten Mahābhūmika-cittacaitta (universally present mental factors) and four others. The remaining eighty-four dharmas have Sāmānyā-asāmānyahetu (common and uncommon causes). The Mahābhūmika-cittacaitta should also be explained in this way. Fifty-four dharmas in the mind have both common and common causes. Except for Cittānuparivartaka (mental factors that follow the mind). This is said to be good. If it is different from this, it contradicts the Sarvavastu-vibhāga (classification of all things) and the Abhidharma (doctrinal commentaries), as it is said there. Except for Satkāya-dṛṣṭi (view of self), and Jāti (birth), Sthiti (duration), Anyathātva (change), Nirodha (cessation), and all other Saṃkiliṣṭa (defiled) Duḥkha-satya (truth of suffering). It should be known that all dharmas have been spoken. The common cause has been spoken, now the Svabhāvahetu (own-nature cause) should be spoken.

The past life and the future life　　It is also said that they are not yet born 　　The cause of similar own-ground　　Or it is said to be in other grounds

The past life and the future life refer to the past 'previous life' as the Svabhāvahetu of the past 'later life' and the present. Question: Is it the cause of the Utpanna (already arisen) or the cause of the Anutpanna (not yet arisen)? Answer: It is also said that they are not yet born, and not yet born refers to the future. Thus, the previous life is the cause of the later life, and it should be known that the past and present are the Svabhāvahetu of the future. The future has no Svabhāvahetu for the future, because there is no before and after. Question: Why is not every previous life the Svabhāvahetu of the later life that has not yet arisen? Answer: The Kāmadhātu (desire realm) of the Svabhūmi (own ground) is the cause of the desire realm, not other grounds, up to Naivasaṃjñānāsaṃjñāyatana (realm of neither perception nor non-perception). The cause of the realm of neither perception nor non-perception is not other grounds. Why? Because of Hetuphala-vyavaccheda (severance of cause and effect). Question: Why is not every own ground the cause of every own ground? Answer: The similar Svabhāvahetu. The own ground is also the similar Svabhāvahetu, not dissimilar. For example, Kuśala (wholesome) is the cause of wholesome, Saṃkiliṣṭa (defiled) is the cause of defiled, Avyākṛta (unspecified) is the cause of unspecified. With similar similar dharmas continuing. It means that practicing wholesome produces wholesome, practicing unwholesome produces unwholesome, practicing skillful produces skillful, practicing dignified produces dignified. It is said that the internal division and external division follow the seed and produce in the same way. Question: Is it always the Svabhāvahetu of the own ground, or is it the cause of other grounds? Answer: Or it is said to be in other grounds. Other grounds should be distinguished. If Anāsrava-dharma (undefiled dharma) is the cause of all Navabhūmi (nine grounds) reciprocally. Because of Vītarāga (being free from desire), it does not fall into Dhātu (realm). The lower ground is the cause of the Praṇītabhūmi (superior ground), not the superior ground is the cause of the lower ground. Sāsrava (defiled), because of Tṛṣṇābandhana (bondage of craving), it falls into the realm, only the own ground. Various Svabhāvahetu have been spoken. Now it should be said that wholesome dharma is not the cause of all wholesome dharmas.

There are nine kinds of defilements　　Spread

轉更相因　謂受生所得　　方便生非下

穢污有九種者。此染污九種。下下乃至上上。展轉更相因。以展轉相續現在前故。及彼彼受生。一切頓得故。問穢污九種。展轉相因。餘者復云何。答謂受生所得。若受生得善彼亦九種展轉相因。問方便生者復云何。答方便生非下。若方便生。謂聞思修生。彼于等及增因非下。謂下下因乃至上上因。上上唯上上因乃至非下下因。複次聞聞因思因修因。複次思思因及修因。非聞因以下故。修唯修因。非余以下故。複次修慧四種。暖頂忍世間第一法。彼暖法四種因頂三。忍二。世間第一法唯世間第一法因非余。此說善有漏法。不隱沒無記四種。報生威儀工巧變化心。彼報生四種因。威儀三。工巧二。化心唯化因。是說有漏。無漏法者。苦法忍苦法忍因。乃至無生智因。無生智唯無生智因非余。已說自分因。謂此因受果與果今當說。

善等自分因　　受果而不與　或與而不受　　或俱不俱說

有善自分因受果而不與。應作四句。受而不與者。謂善根斷時最後捨得。或與而不受者。謂善根續生時最生初得。或俱者。不斷善根余自性住。俱非者。除上爾所事。複次穢污受而不與者。謂當得阿羅漢果時穢污得。最後舍與而不受者。阿羅漢果退時最初得。得俱者。未離欲

【現代漢語翻譯】現代漢語譯本轉更相因　　意思是說，眾生受生所得的果報，以及通過方便法門所生的果報，並非都是低劣的。　　『穢污有九種者』，指的是染污有九種，從下下品到上上品，輾轉互相為因。因為它們輾轉相續，現在前行的緣故，以及它們在受生時一切同時獲得的緣故。有人問：『穢污九種，輾轉相因，那麼其餘的又如何呢？』回答說：『是受生所得。』如果受生而得到善法，那麼這善法也有九種，也是輾轉相因的。有人問：『方便生者又如何呢？』回答說：『方便生並非低劣的。』如果說是通過方便法門所生，也就是通過聽聞、思惟、修習所生，那麼對於『等』和『增』這兩種因，就不是低劣的。所謂下下因乃至上上因，上上品唯有上上因，乃至並非下下因。再次，聽聞是聽聞的因，思惟是思惟的因，修習是修習的因。再次，思惟是思惟的因，修習是修習的因，但不是聽聞的因，因為聽聞是低下的緣故。修習唯是修習的因，不是其餘的因，因為其餘的因是低下的緣故。再次，修慧有四種：暖位（指修行者在修行過程中感受到的一種溫暖的體驗），頂位（指修行者在修行過程中達到的一種高峰狀態），忍位（指修行者在修行過程中能夠忍受各種困難和挑戰），世間第一法（指世間法中最高的智慧）。暖法是四種因，頂法是三種因，忍法是兩種因，世間第一法唯是世間第一法的因，不是其餘的因。這裡說的是善的有漏法。不隱沒無記有四種：報生心（指由業力所產生的果報之心），威儀心（指表現威儀的心），工巧心（指具有工巧技能的心），變化心（指能夠變化事物的心）。報生心是四種因，威儀心是三種因，工巧心是兩種因，變化心唯是變化的因。這是說有漏法。無漏法方面，苦法忍（Kṣānti-duḥkha-dharma，對苦諦的忍可）是苦法忍的因，乃至無生智（anutpāda-jñāna，不生之智）是無生智的因。無生智唯是無生智的因，不是其餘的因。以上已經說了自分因，也就是此因受果與果，現在應當說。' 　　善等自分因　　受果而不與　　或與而不受　　或俱不俱說　　有善的自分因，接受果報而不給予果報。應當作四句來解釋。接受果報而不給予果報的情況是：善根斷絕時，最後捨棄所得的善法。給予果報而不接受果報的情況是：善根繼續產生時，最初生起所得的善法。俱有的情況是：沒有斷絕善根，其餘自性安住的情況。俱非的情況是：除了以上所說的情況。再次，穢污接受果報而不給予果報的情況是：當要得到阿羅漢果（Arhat-phala，斷盡煩惱，證得涅槃的果位）時，穢污的獲得，最後捨棄。給予果報而不接受果報的情況是：阿羅漢果退失時，最初獲得。俱有的情況是：沒有離開慾望。

【English Translation】 English version Transference and Mutual Causation This refers to the rewards obtained from rebirth and the expedient means of generation, which are not necessarily inferior. 『The nine types of defilement』 refer to the nine types of defilement, from the lowest to the highest, which mutually cause each other. This is because they continuously arise in the present, and because they are all obtained simultaneously at rebirth. Someone asks, 『If the nine types of defilement mutually cause each other, then what about the others?』 The answer is, 『They are obtained from rebirth.』 If one obtains good from rebirth, then this good also has nine types, which mutually cause each other. Someone asks, 『What about those generated by expedient means?』 The answer is, 『Those generated by expedient means are not inferior.』 If it is said to be generated by expedient means, that is, generated through hearing, thinking, and cultivating, then for the causes of 『equality』 and 『increase,』 they are not inferior. The so-called inferior cause to the superior cause, the superior cause only has the superior cause, and so on, not the inferior cause. Furthermore, hearing is the cause of hearing, thinking is the cause of thinking, and cultivation is the cause of cultivation. Furthermore, thinking is the cause of thinking, and cultivation is the cause of cultivation, but not the cause of hearing, because hearing is inferior. Cultivation is only the cause of cultivation, not other causes, because other causes are inferior. Furthermore, there are four types of wisdom from cultivation: warmth (referring to a warm experience felt by the practitioner during practice), peak (referring to a peak state reached by the practitioner during practice), forbearance (referring to the ability of the practitioner to endure various difficulties and challenges during practice), and the highest worldly dharma (referring to the highest wisdom in worldly dharma). The warmth dharma is the cause of four types, the peak dharma is the cause of three types, the forbearance dharma is the cause of two types, and the highest worldly dharma is only the cause of the highest worldly dharma, not other causes. This refers to the good, contaminated dharmas. The non-obscured, unspecified dharmas have four types: retribution-born mind (referring to the mind produced by karmic retribution), demeanor mind (referring to the mind that expresses demeanor), skillful mind (referring to the mind with skillful skills), and transformation mind (referring to the mind that can transform things). The retribution-born mind is the cause of four types, the demeanor mind is the cause of three types, the skillful mind is the cause of two types, and the transformation mind is only the cause of transformation. This refers to contaminated dharmas. In terms of uncontaminated dharmas, the forbearance of the dharma of suffering (Kṣānti-duḥkha-dharma, acceptance of the truth of suffering) is the cause of the forbearance of the dharma of suffering, and so on, the non-arising wisdom (anutpāda-jñāna, wisdom of non-arising) is the cause of non-arising wisdom. Non-arising wisdom is only the cause of non-arising wisdom, not other causes. The self-cause has been discussed above, that is, this cause receives the result and gives the result, which should be said now.' The self-cause of good, etc., receives the result but does not give it Or gives it but does not receive it, or neither or both are said There is a self-cause of good that receives the result but does not give the result. Four sentences should be made to explain. The situation of receiving the result but not giving the result is: when the root of good is cut off, the last abandonment of what is obtained. The situation of giving the result but not receiving the result is: when the root of good continues to arise, the initial arising of what is obtained. The situation of both is: the situation where the root of good is not cut off, and the remaining self-nature abides. The situation of neither is: except for the situations mentioned above. Furthermore, the situation of defilement receiving the result but not giving the result is: when one is about to obtain the fruit of Arhat (Arhat-phala, the state of complete liberation from afflictions and attainment of Nirvana), the acquisition of defilement, the final abandonment. The situation of giving the result but not receiving the result is: when the fruit of Arhat is lost, the initial acquisition. The situation of both is: not being separated from desire.

余自性住。俱非者。除上爾所事。已說無緣有緣法受而不與者。善心次第穢污及無記心現在前。與而不受者。穢污及無記心次第善心現在前。俱者。善心次第善心現在前。俱非者。除上爾所事。穢污及無記心亦如是說。已說自分因。一切遍因今當說。

苦集於自地　　疑見及無明　說一切遍因　　諸煩惱前起

苦集於自地疑見及無明說一切遍因者。長養境界故。一向決定故。二種使故。一切煩惱苦集諦攝故。見苦集所斷煩惱種見疑。即彼相應無明及不共無明。此諸使不勤方便亦熾然故。及遍煩惱故說一切遍因。斷知分別故。界分別故。自地非他地。問為誰遍因。為何分是遍因。答諸煩惱前起過去現在未來一切遍因。現在未來一切遍因。又復諸煩惱心相續生。如我見審爾計著以見力故。起常審爾計著謗真諦相受第一及清凈。于諦猶豫貪恚癡慢等諸過差別生。如是一切一切遍應當知。一切遍使品當說。已說一切遍因。相應因今當說。

謂同一行法　　一依亦一時　及一境界轉　　是說相應因

若行若依若時若境界心轉。即彼行彼依彼時彼境界受等心法轉。若彼心法轉。即彼心轉性羸劣故。展轉力生如束蘆。是故說心於心法相應因。心法於心法及心因。非心於心因。何以故。三事故。無一剎那二心

【現代漢語翻譯】現代漢語譯本：至於『余自性住』，『俱非』的情況，是指排除以上所說的情況。已經說過『無緣有緣法受而不與』的情況，是指善心相續出現，然後是染污心和無記心生起。『與而不受』的情況，是指染污心和無記心相續出現，然後是善心生起。『俱』的情況，是指善心相續出現，然後還是善心生起。『俱非』的情況，是指排除以上所說的情況。染污心和無記心的情況也像這樣說。已經說了『自分因』，現在應當說『一切遍因』。

『苦集於自地，疑見及無明，說一切遍因，諸煩惱前起。』

『苦集於自地疑見及無明說一切遍因』，是因為能增長境界，因為一向是決定的，因為是兩種隨眠（使）的緣故，因為一切煩惱都屬於苦集諦所攝的緣故。見苦集所斷的煩惱的種子，即見疑（指與見相應的懷疑）。即彼（見疑）相應的無明以及不共無明。這些隨眠不需要勤奮方便也能熾盛，並且是普遍的煩惱，所以說是一切遍因。因為斷除、認知、分別的緣故，因為界限分別的緣故，是自地而不是他地的（煩惱）。問：為誰是一切遍因？什麼部分是一切遍因？答：對於諸煩惱生起之前，過去、現在、未來的一切（煩惱）是一切遍因。現在、未來的一切（煩惱）是一切遍因。而且，諸煩惱是心相續而生。例如，我見（認為我是真實存在的）審慎地如此計著，因為見的緣故，生起常（認為事物是永恒不變的）審慎地如此計著，誹謗真諦的相，接受第一（接受錯誤的見解）以及清凈（認為錯誤的見解是清凈的）。對於真諦猶豫，貪、嗔、癡、慢等各種過失差別生起。像這樣，一切一切遍（因）應當知道。一切遍使品應當說。已經說了一切遍因，現在應當說相應因。

『謂同一行法，一依亦一時，及一境界轉，是說相應因。』

如果行、所依、時間、境界，心隨之而轉，那麼，即彼行、彼所依、彼時間、彼境界的受等心法也隨之而轉。如果彼心法轉，即彼心也轉，因為心性羸弱的緣故，展轉生力，如同捆綁在一起的蘆葦。所以說心對於心法是相應因，心法對於心法和心是因。不是心對於心是因。為什麼呢？因為有三件事的緣故。沒有一剎那有兩個心。

【English Translation】 English version: As for 'remaining self-nature abiding' and 'neither,' it refers to excluding the aforementioned cases. It has been said that 'unconditioned conditioned dharmas are received but not given,' which means that wholesome minds arise successively, followed by defiled and neutral minds. 'Given but not received' means that defiled and neutral minds arise successively, followed by wholesome minds. 'Both' means that wholesome minds arise successively, followed by wholesome minds. 'Neither' means excluding the aforementioned cases. Defiled and neutral minds are described similarly. 'Own-division cause' has been explained; now 'all-pervasive cause' will be explained.

'Suffering and accumulation in one's own realm, doubt, views, and ignorance, are said to be all-pervasive causes, arising before all afflictions.'

'Suffering and accumulation in one's own realm, doubt, views, and ignorance are said to be all-pervasive causes' because they nourish the realm, because they are always definite, because they are two kinds of latent tendencies (anusaya), and because all afflictions are included in the truths of suffering and accumulation. The seeds of afflictions to be abandoned by seeing suffering and accumulation, namely, view-doubt (the doubt associated with views). Namely, the ignorance associated with it (view-doubt) and unshared ignorance. These latent tendencies are blazing even without diligent effort and are pervasive afflictions, hence they are called all-pervasive causes. Because of cutting off, knowing, and distinguishing, because of distinguishing realms, it is one's own realm and not another's. Question: For whom is it an all-pervasive cause? What part is an all-pervasive cause? Answer: For all afflictions that arise before, the past, present, and future are all-pervasive causes. The present and future are all-pervasive causes. Moreover, afflictions arise in a continuous stream of mind. For example, 'I-view' (the belief in a real self) deliberately clings to it, and because of the power of view, it gives rise to 'permanence' (the belief that things are eternal) deliberately clinging to it, slandering the aspect of true reality, accepting the first (accepting wrong views) and purity (believing wrong views are pure). Hesitation about the truth, greed, hatred, delusion, pride, and other faults arise differently. Like this, all all-pervasive (causes) should be known. The chapter on all-pervasive latent tendencies should be explained. All-pervasive causes have been explained; now the concurrent cause should be explained.

'That which is the same activity, the same basis, also the same time, and the same object, is said to be the concurrent cause.'

If the mind turns with the activity, basis, time, and object, then the mental dharmas such as feeling, etc., of that activity, basis, time, and object also turn with it. If those mental dharmas turn, then the mind also turns, because the nature of the mind is weak, and strength arises through mutual support, like bundled reeds. Therefore, it is said that the mind is a concurrent cause for mental dharmas, and mental dharmas are causes for mental dharmas and the mind. The mind is not a cause for the mind. Why? Because of three reasons. There are not two minds in one moment.

俱生。前心不待後心。一切諸法自性不自顧。色心不相應行無相應因。無緣故。已說相應因。報因今當說。

不善善有漏　　三世之所攝　以彼有報故　　說名為報因

若善有漏及不善墮三世行。于生死中生生相續果報生。謂善愛果不善不愛果。有業一入果報生。謂命根。若得意入則二入。謂意入法入。觸入亦如是。若得身入則三入。謂身入觸入法入。色香味入亦如是。若得眼入則四入。謂眼入身入觸入法入。耳鼻舌入亦如是。有業或五六七八九十十一入報。以業種種故。當知果報亦種種。如外種種果亦種種。如稻甘蔗蒲桃等。非種種者如䵃麥等。當知內緣起亦如是。有一世業三世報。無三世業一世報。果不減因故。如是一剎那業多剎那果。非多剎那業一剎那果。欲界一陰報因得一果。謂得也。二陰報因得一果。謂身業口業。四陰報因得一果。謂善不善心心法。色界一陰報因得一果。謂得及無想正受。二陰報因得一果。謂初禪作色。四陰報因得一果。謂無隨轉業善心心法。五陰報因得一果。謂有隨轉業善心心法。無色界一陰報因得一果。謂得及滅盡正受。四陰報因得一果。謂善心心法一業種一身種類非多。謂現報業等各別故。與阿那律陀契經相違者不然。彼說初故如是說。一施報故生大性家生識宿命。自

【現代漢語翻譯】現代漢語譯本俱生（俱時而生）。前念不等待后念。一切諸法自性不自我關照。色法和心法，不相應行，沒有相應的因，沒有緣故。已經說了相應的因，現在應當說報因。

不善、善、有漏，被三世所攝，因為它們有果報的緣故，所以被稱為報因。

如果善、有漏以及不善屬於三世的範疇，在生死輪迴中生生相續，果報就會產生。所謂的善產生可愛的果報，不善產生不可愛的果報。有一種業，一次進入果報產生，指的是命根。如果得到意入（manas ayatana，意根），那麼就有兩種進入，指的是意入和法入（dharma ayatana，法處）。觸入（sparsha ayatana，觸處）也是如此。如果得到身入（kaya ayatana，身根），那麼就有三種進入，指的是身入、觸入和法入。色入（rupa ayatana，色處）、香入（gandha ayatana，香處）、味入（rasa ayatana，味處）也是如此。如果得到眼入（caksu ayatana，眼根），那麼就有四種進入，指的是眼入、身入、觸入和法入。耳入（srotra ayatana，耳根）、鼻入（ghrana ayatana，鼻根）、舌入（jihva ayatana，舌根）也是如此。有的業或者有五、六、七、八、九、十、十一入的果報。因為業是多種多樣的，所以應當知道果報也是多種多樣的。就像外在的各種果實也是多種多樣的，比如稻、甘蔗、葡萄等。不是多種多樣的，比如大麥、小麥等。應當知道內在的緣起也是如此。有一種世間的業有三世的果報，沒有三世的業只有一世的果報。果不會少於因的緣故。像這樣，一個剎那的業產生多個剎那的果，不是多個剎那的業產生一個剎那的果。欲界一陰（rupa skandha，色蘊）的報因得到一個果，指的是『得』。二陰的報因得到一個果，指的是身業和口業。四陰的報因得到一個果，指的是善和不善的心和心法。一陰的報因得到一個果，指的是『得』以及無想正受（asanjnasamapatti，無想定）。二陰的報因得到一個果，指的是初禪所作的色。四陰的報因得到一個果，指的是沒有隨轉業的善心和心法。五陰的報因得到一個果，指的是有隨轉業的善心和心法。無一陰的報因得到一個果，指的是『得』以及滅盡正受（nirodhasamapatti，滅盡定）。四陰的報因得到一個果，指的是善心和心法。一種業的種子對應一種身種類，不是多種，指的是現報業等各自不同。與阿那律陀（Anuruddha）契經相違背的說法是不對的。他所說的是最初的緣故這樣說。一次佈施的果報，所以出生在大姓之家，生來就認識宿命，自己。

【English Translation】 English version Simultaneous arising. The preceding mind does not wait for the subsequent mind. All dharmas by their nature do not look after themselves. Form and mind, non-associated formations, have no corresponding cause, no condition. The corresponding cause has already been explained; now the resultant cause should be explained.

Unwholesome, wholesome, and defiled, are encompassed by the three times. Because they have retribution, they are called resultant causes.

If wholesome, defiled, and unwholesome belong to the three times, in the cycle of birth and death, the continuity of rebirths will produce results. So-called wholesome produces a lovely result, unwholesome produces an unlovely result. There is one karma that enters the result once, which refers to the life faculty. If the mind-base (manas ayatana) is attained, then there are two entries, referring to the mind-base and the dharma-base (dharma ayatana). The touch-base (sparsha ayatana) is also like this. If the body-base (kaya ayatana) is attained, then there are three entries, referring to the body-base, touch-base, and dharma-base. The form-base (rupa ayatana), smell-base (gandha ayatana), and taste-base (rasa ayatana) are also like this. If the eye-base (caksu ayatana) is attained, then there are four entries, referring to the eye-base, body-base, touch-base, and dharma-base. The ear-base (srotra ayatana), nose-base (ghrana ayatana), and tongue-base (jihva ayatana) are also like this. Some karma has the result of five, six, seven, eight, nine, ten, or eleven bases. Because karma is diverse, it should be known that the results are also diverse. Just like external fruits are diverse, such as rice, sugarcane, grapes, etc. Those that are not diverse are like barley, wheat, etc. It should be known that internal dependent origination is also like this. There is one worldly karma with three lifetimes of results; there is no three lifetimes of karma with one lifetime of results. The result does not diminish the cause. Like this, one moment of karma produces many moments of results; not many moments of karma produce one moment of result. In the desire realm, one aggregate (rupa skandha) as a resultant cause obtains one result, which refers to 'attainment'. Two aggregates as a resultant cause obtain one result, which refers to bodily karma and verbal karma. Four aggregates as a resultant cause obtain one result, which refers to wholesome and unwholesome mind and mental factors. One aggregate as a resultant cause obtains one result, which refers to 'attainment' and the cessation of perception and sensation (asanjnasamapatti). Two aggregates as a resultant cause obtain one result, which refers to the form created in the first dhyana. Four aggregates as a resultant cause obtain one result, which refers to wholesome mind and mental factors without subsequent karma. Five aggregates as a resultant cause obtain one result, which refers to wholesome mind and mental factors with subsequent karma. Without one aggregate as a resultant cause obtains one result, which refers to 'attainment' and the cessation of feeling and perception (nirodhasamapatti). Four aggregates as a resultant cause obtain one result, which refers to wholesome mind and mental factors. One seed of karma corresponds to one type of body, not many, which refers to immediately ripening karma, etc., each being distinct. The statement that contradicts the sutra of Anuruddha is not correct. What he said was in the beginning, hence he said it that way. The result of one offering is that one is born into a great family, born with the knowledge of past lives, oneself.

見施果已更增凈業。果報增廣乃至漏盡。說彼根本如一粒種子。又復說彼一施時有眾多行。於一緣中發願。或愿天上或愿人中。已說因自性如此。因受果與果今當說。

五中世受果　　亦說二與果　已盡與果一　　二因當分別

五中世受果者。現在名中世五因。住現在世受果。亦說二與果者。若相應因共有因。住現在世與果。於此時受果。即於此時與果。故說二與果。已盡與果一者。已盡名過去報因。於過去世住與果二因當分別者。謂自分因及遍因。或住現在世與果。或過去世所作因。不說以亂故。已說因受果與果。世建立今當說。

作因一切法　　二因說二世　餘三說三世　　增依報功果

作因一切法二因說二世餘三說三世者。有為無為一切法說作因。自分因一切遍因說過去現在。餘三因說三世。已分別三世諸因。若果因有果今當說。增依報功果。作因有增上果。自分因遍因有依果。報因有報果。相應因共有因有功用果。已分別諸因。諸法從因生今當說。

報生心心法　　及與諸煩惱　悉從五因生　　是義應當知

報生心心法及與諸煩惱悉從五因生者。彼報生心心法及煩惱心心法從五因生。報生心心法五因。所作共有自分相應報因。所作因者。彼法生時相似不相似法住不障礙

【現代漢語翻譯】現代漢語譯本見施果已更增凈業（karma）。果報增廣乃至漏盡（asrava-ksaya，煩惱止息）。說彼根本如一粒種子。又復說彼一施時有眾多行。於一緣中發願。或愿天上或愿人中。已說因自性如此。因受果與果今當說。

五中世受果亦說二與果已盡與果一二因當分別

五中世受果者。現在名中世五因。住現在世受果。亦說二與果者。若相應因（samprayuktuka-hetu）共有因（sahabhuka-hetu）。住現在世與果。於此時受果。即於此時與果。故說二與果。已盡與果一者。已盡名過去報因（vipaka-hetu）。於過去世住與果。二因當分別者。謂自分因（svabhava-hetu）及遍因（sarvatraga-hetu）。或住現在世與果。或過去世所作因（karaka-hetu）。不說以亂故。已說因受果與果。世建立今當說。

作因一切法二因說二世餘三說三世增依報功果

作因一切法二因說二世餘三說三世者。有為無為一切法說作因。自分因一切遍因說過去現在。餘三因說三世。已分別三世諸因。若果因有果今當說。增依報功果。作因有增上果（adhipati-phala）。自分因遍因有依果（nisyanda-phala）。報因有報果（vipaka-phala）。相應因共有因有功用果（purusakara-phala）。已分別諸因。諸法從因生今當說。

報生心心法及與諸煩惱悉從五因生是義應當知

報生心心法及與諸煩惱悉從五因生者。彼報生心心法及煩惱心心法從五因生。報生心心法五因。所作共有自分相應報因。所作因者。彼法生時相似不相似法住不障礙。

【English Translation】 English version Having seen the fruit of giving, one further increases pure karma. The fruition expands even to the exhaustion of outflows (asrava-ksaya). It is said that its root is like a single seed. Furthermore, it is said that in one act of giving, there are many actions. In one condition, vows are made, either wishing for heaven or wishing for the human realm. The nature of the cause has been described thus. Now, the cause receiving the effect and the giving of the effect will be discussed.

The fruition is received in five intermediate existences, and it is also said that two give the effect. The exhausted give one effect, and two causes should be distinguished.

The fruition is received in five intermediate existences. The five causes in the present are called intermediate existences. They reside in the present world and receive the effect. It is also said that two give the effect. If the associated cause (samprayuktuka-hetu) and the co-existent cause (sahabhuka-hetu) reside in the present world and give the effect, at this time the effect is received, and at this time the effect is given. Therefore, it is said that two give the effect. The exhausted give one effect. The exhausted are called past retribution causes (vipaka-hetu). They reside in the past world and give the effect. Two causes should be distinguished, namely the self-nature cause (svabhava-hetu) and the pervasive cause (sarvatraga-hetu). They either reside in the present world and give the effect, or the acting cause (karaka-hetu) is created in the past world. It is not discussed because it is confusing. The cause receiving the effect and the giving of the effect have been discussed. Now, the establishment of the world will be discussed.

The acting cause is all dharmas, two causes are said to be two worlds. The remaining three are said to be three worlds, increasing the dependent retribution and meritorious effect.

The acting cause is all dharmas, two causes are said to be two worlds, and the remaining three are said to be three worlds. All conditioned and unconditioned dharmas are said to be acting causes. The self-nature cause and all pervasive causes are said to be past and present. The remaining three causes are said to be three worlds. The causes of the three worlds have been distinguished. If there is an effect of the cause, now the effect will be discussed. Increasing the dependent retribution and meritorious effect. The acting cause has an empowering effect (adhipati-phala). The self-nature cause and the pervasive cause have a dependent effect (nisyanda-phala). The retribution cause has a retribution effect (vipaka-phala). The associated cause and the co-existent cause have a functional effect (purusakara-phala). The causes have been distinguished. All dharmas arise from causes, now it will be discussed.

Retribution arises from mind and mental dharmas, and all afflictions. All arise from five causes, this meaning should be known.

Retribution arises from mind and mental dharmas, and all afflictions all arise from five causes. Those retribution-born mind and mental dharmas and affliction mind and mental dharmas arise from five causes. Retribution-born mind and mental dharmas have five causes: acting, co-existent, self-nature, associated, and retribution causes. The acting cause is that when that dharma arises, similar and dissimilar dharmas reside without obstruction.

共有因者。展轉力生展轉為伴及心不相應行伴生。自分因者。彼前生自分法相應因者。彼俱一緣中轉。報因者。彼善不善此則彼果除遍因。報無記故。煩惱心心法除報因。染污故。從遍因生。餘四因如前說。

若彼不相應　　諸餘相應法　除其初無漏　　是從四因生

報色及心不相應行從四因生。除遍因。無記故。除相應因。無緣故。穢污色及心不相應行從四因生。除相應因。無緣故。除報因。染污故。諸餘相應法除其初無漏者謂善有漏心心法。威儀工巧變化心心法。除苦法忍相應。諸餘無漏心心法從四因生。除遍因報因。

謂余不相應　　自分當知三　及諸餘相應　　初生無漏法

謂報生穢污余若有自分因。除初無漏。從三因生。所作因其有因自分因。非相應因。無緣故。二因前已除。及諸餘相應初生無漏法者。如苦法忍相應法亦三因生。所作因共有因相應因。無前生無漏故無自分因。亦無遍因報因。

于中不相應　　是從於二因　若從一因生　　當知必無有

于中不相應是從二因生者。初無漏品中色心不相應行從二因生。所作因共有因。已說一切有為法。于彼廣說中從一因生者必無有。何以故。自性羸劣故。乃至一極微生亦除自己。諸餘一切法所作因。及共生生住異滅亦共

【現代漢語翻譯】現代漢語譯本共有因（Sādhāraṇa-hetu）：輾轉相生的力量，輾轉為伴，以及心不相應行（Citta-viprayukta-saṃskāra）伴隨產生。自分因（Svabhāva-hetu）：指此前生起的自身法。相應因（Samprayuktaka-hetu）：指與彼俱生的法在一緣中運轉。報因（Vipāka-hetu）：指彼善與不善之業，產生此果報，但遍因（Sarvatraga-hetu）除外，因為果報是無記（Avyākṛta）的。煩惱心及心所法（Citta-caitta dharmas）排除報因，因為它們是染污的。從遍因生起的法，其餘四因如前所述。『若彼不相應，諸餘相應法，除其初無漏，是從四因生。』果報所生的色法（Rūpa）及心不相應行從四因生起，但遍因除外，因為它們是無記的；相應因也除外，因為它們沒有緣。染污的色法及心不相應行從四因生起，相應因除外，因為它們沒有緣；報因也除外，因為它們是染污的。其餘相應的法，除去最初生起的無漏法，即指善的有漏心及心所法，以及威儀、工巧、變化所生的心及心所法，除去與苦法忍（duḥkha-dharma-jñāna-kṣānti）相應的法，其餘的無漏心及心所法從四因生起，但遍因和報因除外。『謂余不相應，自分當知三，及諸餘相應，初生無漏法。』所謂果報所生、染污的，以及其餘有自分因的法，除去最初生起的無漏法，從三因生起，即所作因（Kārita-hetu）、共有因和自分因，而非相應因，因為它們沒有緣。兩種因（遍因和報因）之前已經排除。以及其餘相應的最初生起的無漏法，例如與苦法忍相應的法，也從三因生起，即所作因、共有因和相應因。因為沒有前生的無漏法，所以沒有自分因，也沒有遍因和報因。『于中不相應，是從於二因，若從一因生，當知必無有。』其中不相應的法是從二因生起的，最初無漏品中的色法和心不相應行從二因生起，即所作因和共有因。已經說過一切有為法（Saṃskṛta dharma），在對它們的廣泛論述中，從一因生起的法必定沒有。為什麼呢？因為自性羸弱的緣故。乃至一個極微（Paramāṇu）的生起，也除去自己，其餘一切法都是所作因，以及共生、生、住、異、滅也是共有因。

【English Translation】 English version Sādhāraṇa-hetu (Common cause): The power of interdependent origination, arising with interdependence, and Citta-viprayukta-saṃskāra (non-associated mental formations) arising together. Svabhāva-hetu (Self-nature cause): Refers to the self-nature dharma arising in the previous life. Samprayuktaka-hetu (Associated cause): Refers to the dharmas arising together with it, operating within one object. Vipāka-hetu (Resultant cause): Refers to the good and unwholesome karma that produces this result, except for Sarvatraga-hetu (Pervasive cause), because the result is Avyākṛta (unspecified). Citta-caitta dharmas (mind and mental factors of afflictions) exclude Vipāka-hetu, because they are defiled. Dharmas arising from Sarvatraga-hetu, the remaining four causes are as previously stated. 'If those are non-associated, the remaining associated dharmas, except for the initial Anāsrava (untainted), arise from four causes.' Rūpa (form) born from result and Citta-viprayukta-saṃskāra arise from four causes, except for Sarvatraga-hetu, because they are Avyākṛta; Samprayuktaka-hetu is also excluded, because they have no object. Defiled Rūpa and Citta-viprayukta-saṃskāra arise from four causes, Samprayuktaka-hetu is excluded, because they have no object; Vipāka-hetu is also excluded, because they are defiled. The remaining associated dharmas, except for the initially arising Anāsrava, refer to wholesome Saṃskṛta (conditioned) mind and mental factors, as well as the mind and mental factors arising from deportment, craftsmanship, and transformation, excluding those associated with duḥkha-dharma-jñāna-kṣānti (the forbearance towards the knowledge of the dharma of suffering), the remaining Anāsrava mind and mental factors arise from four causes, except for Sarvatraga-hetu and Vipāka-hetu. 'Speaking of the remaining non-associated, one should know three from self-nature, and the remaining associated, initially arising Anāsrava dharmas.' So-called those born from result, defiled, and the remaining dharmas with Svabhāva-hetu, except for the initially arising Anāsrava, arise from three causes, namely Kārita-hetu (causal cause), Sādhāraṇa-hetu, and Svabhāva-hetu, but not Samprayuktaka-hetu, because they have no object. The two causes (Sarvatraga-hetu and Vipāka-hetu) have been previously excluded. And the remaining associated initially arising Anāsrava dharmas, such as those associated with duḥkha-dharma-jñāna-kṣānti, also arise from three causes, namely Kārita-hetu, Sādhāraṇa-hetu, and Samprayuktaka-hetu. Because there is no previous Anāsrava dharma, there is no Svabhāva-hetu, nor are there Sarvatraga-hetu and Vipāka-hetu. 'Among them, the non-associated arise from two causes, if arising from one cause, one should know that it is certainly non-existent.' Among them, the non-associated dharmas arise from two causes, the Rūpa and Citta-viprayukta-saṃskāra in the initial Anāsrava category arise from two causes, namely Kārita-hetu and Sādhāraṇa-hetu. It has been said that all Saṃskṛta dharmas, in the extensive discussion of them, dharmas arising from one cause are certainly non-existent. Why? Because their self-nature is weak. Even the arising of a Paramāṇu (ultimate particle) excludes itself, all the remaining dharmas are Kārita-hetu, and co-arising, origination, duration, decay, and cessation are also Sādhāraṇa-hetu.

有因。此總說義略說四種。法報生穢污。除報及初無漏。諸餘不穢污。彼初無漏彼報生相應不相應乃至初無漏法。彼報生相應從五因生。除遍因。報生不相應。從四因生。除遍因相應因。如是穢污相應不相應差別者。唯除報因。從一切遍因生。除報及初無漏。諸餘不染污相應四因生。除遍因報因。不相應三因生。除遍因相應因報因。初無漏相應三因生。相應因共有因所作因。不相應二因生。所作因共有因。已說諸因。如此因世尊教化力及覺真實相力故說。緣今當說。

次第亦緣緣　　增上及與因　法從四緣生　　世尊之所說

一切法性緣力境界力攝受生。性羸劣故。一切緣皆四緣攝。彼與開道方便是次第緣。任杖方便是緣緣。不障礙分是增上緣。種子法方便是因緣。

除羅漢後心　　諸餘心心法　常有行已生　　是說次第緣

除阿羅漢最後心相應。諸餘過去現在心心法一一相續生。彼諸心一一生相續無間故名次第緣。彼阿羅漢最後心相應非次第緣。無餘心相續故。未來心心法未起故。無餘心相續。亦無次第緣。亦非未來先後次第方便立。若未來先後次第方便立者。壞正方便修義。正方便修邪方便修應隨分次第生。若言一心次第建立二心善及穢污。若正思惟時。善心生穢污心非數滅。若邪方便

【現代漢語翻譯】現代漢語譯本：有因。總的來說，這裡略述四種因：法、報、生、穢污（煩惱）。除了報因和最初的無漏因，其餘的都不屬於穢污。最初的無漏因和報生因相應與不相應，乃至最初的無漏法。報生相應從五種因產生，除了遍因。報生不相應從四種因產生，除了遍因和相應因。像這樣，穢污的相應與不相應的差別，僅僅在於排除了報因，從一切遍因產生。除了報因和最初的無漏因，其餘的不染污的相應從四種因產生，除了遍因和報因。不相應從三種因產生，除了遍因、相應因和報因。最初的無漏相應從三種因產生：相應因、共有因和所作因。不相應從兩種因產生：所作因和共有因。以上已經說明了諸因。這些因是世尊教化的力量以及覺悟真實相的力量所致。現在將要說明緣。

次第緣、亦緣緣、增上緣以及因緣，法從四緣而生，這是世尊所說的。

一切法由其自性之力、境界之力和攝受之力而生。因為自性羸弱的緣故，一切緣都包含在這四緣之中。與開道方便相應的，是次第緣。作為依靠的方便，是緣緣。不障礙的部分，是增上緣。種子法的方便，是因緣。

除了阿羅漢的後心（臨終時的心），其餘的心和心法，常有行已生，這被稱為次第緣。

除了阿羅漢的最後心相應，其餘過去和現在的心和心法，一一相續而生。這些心一一生相續，沒有間斷，所以稱為次第緣。阿羅漢的最後心相應不是次第緣，因為沒有其餘的心相續。未來的心和心法還沒有生起，所以沒有其餘的心相續，也沒有次第緣。也不是未來先後次第的方便所能建立的。如果未來先後次第的方便能夠建立，就會破壞正方便的修行意義。正方便的修行和邪方便的修行應該隨各自的因緣次第而生。如果說一個心可以次第建立兩個心，一個是善心，一個是穢污心，那麼在正思惟的時候，善心生起，穢污心就不是非數滅；如果是邪方便。

【English Translation】 English version: There are causes. Generally speaking, these are briefly explained as four types of causes: Dharma (法), Retribution (報), Production (生), and Defilement (穢污, Klesha). Except for the Retribution cause and the initial Anāsrava (無漏, non-outflow) cause, the rest do not belong to defilement. The initial Anāsrava cause and the Retribution-production cause are associated and unassociated, even up to the initial Anāsrava Dharma. The Retribution-production association arises from five causes, excluding the pervasive cause. The Retribution-production unassociation arises from four causes, excluding the pervasive cause and the association cause. In this way, the difference between the association and unassociation of defilement lies solely in the exclusion of the Retribution cause, arising from all pervasive causes. Except for the Retribution cause and the initial Anāsrava cause, the rest of the undefiled association arises from four causes, excluding the pervasive cause and the Retribution cause. Unassociation arises from three causes, excluding the pervasive cause, the association cause, and the Retribution cause. The initial Anāsrava association arises from three causes: the association cause, the common cause, and the produced cause. Unassociation arises from two causes: the produced cause and the common cause. The causes have been explained above. These causes are due to the power of the Buddha's teachings and the power of realizing the true nature of reality. Now, conditions will be explained.

'Successive condition, also immediate condition, dominant condition, and causal condition. Dharma arises from four conditions, as the Buddha taught.'

All Dharmas arise from the power of their own nature, the power of their realm, and the power of their reception. Because the nature is weak, all conditions are included in these four conditions. What corresponds to the means of opening the path is the successive condition. The means of relying on a staff is the immediate condition. The part that does not obstruct is the dominant condition. The means of seed Dharma is the causal condition.

'Except for the Arhat's final mind (羅漢後心), all other minds and mental Dharmas, constantly having actions already arisen, are said to be successive conditions.'

Except for the final mind associated with the Arhat (阿羅漢), the remaining past and present minds and mental Dharmas arise in continuous succession. These minds arise one after another without interruption, hence they are called successive conditions. The final mind associated with the Arhat is not a successive condition because there is no remaining mind in succession. Future minds and mental Dharmas have not yet arisen, so there is no remaining mind in succession, nor is there a successive condition. Nor can it be established by future successive means. If future successive means could establish it, it would destroy the meaning of practicing the correct means. The practice of correct means and the practice of wrong means should arise successively according to their respective conditions. If it is said that one mind can successively establish two minds, one a wholesome mind and the other a defiled mind, then during correct contemplation, when a wholesome mind arises, the defiled mind is not non-numerically ceased; if it is wrong means.

思惟時。穢污心生善心非數滅。如種子亦為牙亦為糜。若牙具和合牙則生糜則不生。若糜具和合糜則生牙則不生此則不然。何以故。前已說先後非分故。以阿羅漢最後心是意界故。應是次第緣者不然。緣分異故。若言阿羅漢最後心不為意識依亦名意界者。得依相故。如是阿羅漢最後心無間相續亦名次第緣。此亦不然。何以故。緣分異故。相故立界。如無分眼不見色。以眼識空故。亦名眼界。亦得依相故。阿羅漢最後心如前說。緣者業故建立阿羅漢最後心作次第緣業事。無間相續生非分心法亦如是說。常者非如自分因遍因。問以何等故。色心不相應行非次第緣。答以亂故。不亂者說。次第緣色心不相應行亂故非次第緣。以一時善不善無記漏無漏異界行現在前故。欲界三種思惟聞慧。思慧生慧非修慧。不定故。彼欲界聞慧思慧次第聖道現在前。聖道次第三種思惟現在前。色界三種思惟聞慧。修慧生慧非思慧。色界定故。彼聞慧修慧次第聖道現在前。聖道次第聞慧修慧現在前。無色界二種思惟修慧生慧。彼修慧次第聖道現在前。聖道次第修慧現在前。此義擇品當廣說。

或法心次第　　非彼心無間　無間非次第　　俱不俱當知

或法心次第非彼心無間者。除初正受剎那。諸餘正受剎那相續。及起定心無間非次第

【現代漢語翻譯】現代漢語譯本思惟時，穢污心生起，善心並非完全滅盡。如同種子，既能成為牙，也能成為米粥。如果牙具備所有條件，牙就能生長，米粥就不能生長；如果米粥具備所有條件，米粥就能生長，牙就不能生長，這是不對的。為什麼呢？因為前面已經說過，先後不是分離的緣故。因為阿羅漢（Arhat，已證得涅槃的聖者）的最後心是意界（Manodhatu，意識的元素）的緣故，應該是次第緣（Samanantarapaccaya，緊隨緣）嗎？不是的，因為緣的分位不同。如果說阿羅漢的最後心不作為意識的所依，也名為意界，這是因為獲得了所依之相的緣故。如此，阿羅漢的最後心無間相續，也名為次第緣，這也是不對的。為什麼呢？因為緣的分位不同。因為相的緣故而建立界，如同無分（不可再分的最小單位）的眼睛不能看見色（Rupa，物質），因為眼識是空的緣故，也名為眼界（Cakkhudhatu，視覺的元素），也獲得了所依之相的緣故。阿羅漢的最後心如前面所說，緣是業（Karma，行為），因此建立阿羅漢的最後心作為次第緣的業事。無間相續生起的非分心法也像這樣說。常，不是像自分因（Sabhagahetu，同類因）和遍因（Sarvatragahetu，遍行因）那樣。問：因為什麼緣故，色（Rupa，物質）、心不相應行（Cittaviprayuktasamskara，與心不相應的行法）不是次第緣？答：因為雜亂的緣故。不雜亂的才說是次第緣，色、心不相應行雜亂的緣故，不是次第緣。因為一時善、不善、無記（Avyakrta，非善非惡）、有漏（Sasrava，有煩惱）、無漏（Anasrava，無煩惱）、異界（不同界）的行法現在前（同時生起）的緣故。欲界（Kamadhatu，慾望界）的三種思惟，聞慧（Sutamaya-prajna，聽聞而生的智慧）、思慧（Cintamaya-prajna，思惟而生的智慧）生慧（Bhavanamaya-prajna，修習而生的智慧），不是修慧（Bhavanamaya-prajna，修習而生的智慧），因為不定（不確定）的緣故。彼欲界的聞慧、思慧次第，聖道（Aryamarga，八正道）現在前，聖道次第，三種思惟現在前。三種思惟，聞慧、修慧生慧，不是思慧，因為定的緣故。彼聞慧、修慧次第，聖道現在前，聖道次第，聞慧、修慧現在前。無二種思惟，修慧生慧。彼修慧次第，聖道現在前，聖道次第，修慧現在前。此義在擇品（Vicarana，考察）中應當廣泛解說。或有法是心的次第緣，但不是那個心的無間緣；有法是心的無間緣，但不是次第緣；有法既是次第緣又是無間緣；有法既不是次第緣也不是無間緣，應當知道。或者有法是心的次第緣，但不是那個心的無間緣的情況，除了最初入定的剎那，其餘入定的剎那相續，以及從定中生起的心，是無間緣但不是次第緣。

【English Translation】 English version When contemplating, defiled thoughts arise, and wholesome thoughts are not completely extinguished. It is like a seed that can become both a sprout and gruel. If the sprout has all the necessary conditions, the sprout will grow, and the gruel will not grow. If the gruel has all the necessary conditions, the gruel will grow, and the sprout will not grow. This is not correct. Why? Because it has been said before that the sequence is not separate. Because the last thought of an Arhat (Arhat, a saint who has attained Nirvana) is a mind element (Manodhatu, element of consciousness), should it be a contiguous condition (Samanantarapaccaya, immediately preceding condition)? No, because the aspects of the conditions are different. If it is said that the last thought of an Arhat, even if it is not the basis of consciousness, is also called a mind element, it is because it has obtained the characteristic of a basis. Thus, the uninterrupted continuity of the last thought of an Arhat is also called a contiguous condition. This is also not correct. Why? Because the aspects of the conditions are different. Because of the characteristic, a element is established. Just as an indivisible eye cannot see form (Rupa, matter) because eye consciousness is empty, it is also called the eye element (Cakkhudhatu, element of vision) and has obtained the characteristic of a basis. The last thought of an Arhat is as previously stated, the condition is karma (Karma, action), therefore, the last thought of an Arhat is established as the karmic event of a contiguous condition. The non-divisible mental phenomena that arise in uninterrupted continuity are also spoken of in this way. 'Constant' is not like a similar cause (Sabhagahetu, cause of the same kind) and a pervasive cause (Sarvatragahetu, all-pervading cause). Question: For what reason are form (Rupa, matter) and mental formations not associated with mind (Cittaviprayuktasamskara, formations not associated with mind) not contiguous conditions? Answer: Because of confusion. Only that which is not confused is said to be a contiguous condition. Because form and mental formations not associated with mind are confused, they are not contiguous conditions. Because wholesome, unwholesome, neutral (Avyakrta, neither wholesome nor unwholesome), defiled (Sasrava, with afflictions), undefiled (Anasrava, without afflictions), and different realms of phenomena arise simultaneously. In the desire realm (Kamadhatu, realm of desire), the three types of contemplation, wisdom from hearing (Sutamaya-prajna, wisdom born of hearing), wisdom from thinking (Cintamaya-prajna, wisdom born of thinking), and wisdom from cultivation (Bhavanamaya-prajna, wisdom born of cultivation), are not wisdom from cultivation because they are uncertain. In that desire realm, in the sequence of wisdom from hearing and wisdom from thinking, the noble path (Aryamarga, the Eightfold Path) arises, and in the sequence of the noble path, the three types of contemplation arise. The three types of contemplation, wisdom from hearing, wisdom from cultivation, and wisdom from cultivation, are not wisdom from thinking because they are certain. In the sequence of wisdom from hearing and wisdom from cultivation, the noble path arises, and in the sequence of the noble path, wisdom from hearing and wisdom from cultivation arise. There are no two types of contemplation, wisdom from cultivation and wisdom from cultivation. In the sequence of wisdom from cultivation, the noble path arises, and in the sequence of the noble path, wisdom from cultivation arises. This meaning should be extensively explained in the chapter on examination (Vicarana, investigation). Or a phenomenon is contiguous with a mind, but not an immediately preceding condition of that mind; a phenomenon is an immediately preceding condition of a mind, but not a contiguous condition; a phenomenon is both a contiguous condition and an immediately preceding condition; a phenomenon is neither a contiguous condition nor an immediately preceding condition, it should be known. Or a phenomenon is contiguous with a mind but is not an immediately preceding condition of that mind, except for the initial moment of entering concentration. The remaining moments of entering concentration are continuous, and the mind arising from concentration is an immediately preceding condition but not a contiguous condition.

者。初正受剎那彼生住異無常及諸相續心。彼生住異無常俱者。初正受剎那。除起定心諸餘相續心。不俱者。除初正受剎那。彼生住異無常諸餘相續正受剎那等。彼生住異無常。若法心次第。彼正受無間應作四句。或法心次第非正受無間者。初正受剎那除起定心諸餘相續心。正受無間非心次第者。除初正受剎那。彼生住異無常諸餘相續正受等。彼生住異無常俱者。除初正受剎那諸餘相續正受及起定心。不俱者。初正受剎那彼生住異無常除起定心。彼生住異無常諸餘相續心。彼生住異無常滅盡正受。心所牽心所作故。心次第心相違故。非心次第緣。起定心前雖有定無間相續。以非心故還以心為次第緣。已說次第緣緣緣今當說。

境界於一切　　心及諸心法　是故一切法　　說名為緣緣

一切法是心心法緣隨其事。謂眼識及相應。以色為緣。乃至意識及相應。以一切法為緣。於一色眼識生一決定知言並見眾色者。此則不然。以速故。非俱見言。俱者。增上慢如旋火輪。非輪輪想增上慢。若不了了見色差別者則可總受。如觀叢林。聲香味觸亦應如是知。已說緣緣。增上緣今當說。

若彼所作因　　此即增上緣　所謂因緣者　　當知余因說

前說所作因。當知即是增上緣。除自性。一切性不障礙故。

【現代漢語翻譯】現代漢語譯本：問：初次進入正受（Samadhi，三摩地，指心專注一境的狀態）的剎那，它的生、住、異、滅（無常）以及各種相續的心念，與它的生、住、異、滅（無常）是否同時存在？答：同時存在的情況是，初次進入正受的剎那，以及除了從定中生起的心念之外的其餘相續的心念。不同時存在的情況是，除了初次進入正受的剎那，它的生、住、異、滅（無常）以及其餘相續的正受剎那等等。問：對於生、住、異、滅（無常）的心念次第，與正受的無間關係，應該如何理解？可以作四句分析。答：或者，心念次第，但不是正受的無間關係，指的是初次進入正受的剎那，以及除了從定中生起的心念之外的其餘相續的心念。正受的無間關係，但不是心念次第，指的是除了初次進入正受的剎那，它的生、住、異、滅（無常）以及其餘相續的正受等等。生、住、異、滅（無常）和正受兩者都存在的情況，指的是除了初次進入正受的剎那之外的其餘相續的正受以及從定中生起的心念。生、住、異、滅（無常）和正受兩者都不存在的情況，指的是初次進入正受的剎那，它的生、住、異、滅（無常），以及除了從定中生起的心念之外的其餘相續的心念。生、住、異、滅（無常）滅盡，是因為正受的心所（Caitasika，與心相應的心理作用）牽引和心所的作用的緣故。心念的次第，是因為心念相互違背的緣故，所以不是心念次第的緣。在從定中生起的心念之前，雖然有定的無間相續，但因為不是心念，所以仍然以心念作為次第緣。已經說了次第緣，現在應當說緣緣（Adhipati-pratyaya，增上緣）。『境界對於一切，心及諸心法，是故一切法，說名為緣緣。』一切法是心和心法的緣，隨其所應。例如，眼識以及相應的心理作用，以色（Rupa，物質現象）為緣；乃至意識以及相應的心理作用，以一切法為緣。如果說，對於一個顏色，眼識生起一個決定的認知，並且同時見到眾多顏色，這是不可能的，因為速度太快了，不可能同時見到。如果說是同時見到，那就是增上慢（Adhimana，未得謂得的傲慢），就像旋轉的火輪，並非真的是輪子，而是增上慢。如果不能清楚地看到顏色的差別，那麼可以總體地接受，就像觀察叢林一樣。聲音、香味、觸感也應該這樣理解。已經說了緣緣，現在應當說增上緣（Adhipati-pratyaya，增上緣）。『若彼所作因，此即增上緣，所謂因緣者，當知余因說。』前面所說的所作因，應當知道就是增上緣，除了自性（Svabhava，事物自身不變的性質）之外，因為一切性質都不會互相障礙。

【English Translation】 English version: Question: At the moment of the initial attainment of Samadhi (a state of concentrated mind), do its arising, abiding, changing, and ceasing (impermanence), as well as the various continuous thoughts, exist simultaneously with its arising, abiding, changing, and ceasing (impermanence)? Answer: The simultaneous existence occurs at the moment of the initial attainment of Samadhi, and with the remaining continuous thoughts except for the thoughts arising from the Samadhi. The non-simultaneous existence occurs apart from the moment of the initial attainment of Samadhi, its arising, abiding, changing, and ceasing (impermanence), and the remaining continuous moments of Samadhi, and so on. Question: Regarding the sequence of thoughts of arising, abiding, changing, and ceasing (impermanence), and the immediate relationship of Samadhi, how should it be understood? It can be analyzed in four statements. Answer: Either, the sequence of thoughts, but not the immediate relationship of Samadhi, refers to the moment of the initial attainment of Samadhi, and the remaining continuous thoughts except for the thoughts arising from the Samadhi. The immediate relationship of Samadhi, but not the sequence of thoughts, refers to apart from the moment of the initial attainment of Samadhi, its arising, abiding, changing, and ceasing (impermanence), and the remaining continuous Samadhi, and so on. The situation where both arising, abiding, changing, and ceasing (impermanence) and Samadhi exist refers to the remaining continuous Samadhi and the thoughts arising from the Samadhi, except for the moment of the initial attainment of Samadhi. The situation where neither arising, abiding, changing, and ceasing (impermanence) nor Samadhi exists refers to the moment of the initial attainment of Samadhi, its arising, abiding, changing, and ceasing (impermanence), and the remaining continuous thoughts except for the thoughts arising from the Samadhi. The extinction of arising, abiding, changing, and ceasing (impermanence) is due to the attraction of the mental factors (Caitasika, mental functions associated with the mind) of Samadhi and the function of the mental factors. The sequence of thoughts is due to the mutual opposition of thoughts, so it is not a condition of the sequence of thoughts. Before the thoughts arising from the Samadhi, although there is an uninterrupted continuation of Samadhi, because it is not a thought, it still takes the thought as the condition of sequence. The condition of sequence has been explained; now the Adhipati-pratyaya (dominant condition) should be explained. 'The object for all, mind and mental dharmas, therefore all dharmas, are said to be dominant conditions.' All dharmas are conditions for the mind and mental dharmas, as appropriate. For example, eye consciousness and its corresponding mental functions take form (Rupa, material phenomena) as a condition; and so on, consciousness and its corresponding mental functions take all dharmas as a condition. If it is said that for one color, eye consciousness arises with a definite cognition, and simultaneously sees many colors, this is impossible because the speed is too fast to see simultaneously. If it is said to be seen simultaneously, that is Adhimana (false conceit, arrogance of claiming attainment without having attained it), like a rotating fire wheel, which is not really a wheel, but Adhimana. If one cannot clearly see the difference in colors, then one can accept it as a whole, like observing a forest. Sound, smell, taste, and touch should also be understood in this way. The dominant condition has been explained; now the Adhipati-pratyaya (dominant condition) should be explained. 'If that which is the cause of action, this is the dominant condition; what is called the causal condition, know that it is the remaining cause.' What was previously said as the cause of action should be known as the dominant condition, except for Svabhava (self-nature, the unchanging nature of things), because all natures do not obstruct each other.

法生時自作己事以勝故名增上緣。已說增上緣。因緣今當說。所謂因緣者。當知余因說。除所作因余因說因緣。已說緣。諸法隨緣生今當說。

心及諸心法　　是從四緣生　二正受從三　　謂余說於二

心及諸心法是從四緣生者。心心法從四緣生。前開導故生。是彼次第緣境界。是彼緣緣除自己餘一切法。是彼增上緣余因隨其所應說因緣。二正受從三者。無想正受滅盡正受從三緣生。二正受前心心法是彼次第緣。自地前生善法及彼共起四相。是彼因緣增上緣如前說。謂余說於二者。除無想定滅盡定。余心不相應行及色。此諸法二緣生。謂因緣增上緣。已說諸法從緣生。有為法分齊今當說。

分齊有三種　　名色及與時　初分說一字　　極微剎那余

分齊有三種名色及與時者。一切有為法立三種分齊。隨其事名分齊。色分齊時分齊。問此云何。答初分說一字極微剎那余。少名者。謂一字。名之至少極於一字。故說一字為名分齊。少色者。謂一極微。若真實行智分析色相。色之至細極於一微。故說一微為色分齊。少時者。謂一剎那。時之至少極於一念。故說剎那為時分齊。剎那量者。有說。如壯夫疾回曆觀眾星。隨其所歷一星一剎那。如是一切。又說。如壯夫彈指頃經六十四剎那。又說。如壯夫

【現代漢語翻譯】現代漢語譯本：法生起時，由於自身作用殊勝而得名增上緣。增上緣已經講完。現在應當講因緣。所謂因緣，應當知道是除了所作因之外的其餘因，稱為因緣。緣已經講完。現在應當講諸法隨緣而生。

心及諸心法，是從四緣生；二正受從三，謂余說於二。

心及諸心法是從四緣生：心和心法從四緣而生。前念開導故而生，這是它們（心和心法）的次第緣；境界是它們的緣緣；除了自己之外的一切法，是它們的增上緣；其餘的因，根據情況適當稱為因緣。二正受從三：無想正受（Asaññasamāpatti，一種禪定狀態）和滅盡正受（Nirodhasamāpatti，一種禪定狀態）從三緣而生。這兩種正受的前念心和心法是它們的次第緣；自地（同一層次）前生的善法以及與它們共同生起的四相（生、住、異、滅），是它們的因緣；增上緣如前所述。謂余說於二：除了無想定（Asaññasamāpatti）和滅盡定（Nirodhasamāpatti），其餘的心不相應行（Cittaviprayuktasaṃskāra，不與心識相應的行蘊）以及色法（Rūpa，物質），這些法從二緣而生，即因緣和增上緣。諸法從緣而生已經講完。現在應當講有為法（Saṃskṛta，被造作的事物）的分齊（範圍）。

分齊有三種，名色及與時；初分說一字，極微剎那余。

分齊有三種，名分齊、色分齊以及時分齊：一切有為法建立三種分齊，根據事物本身而立名分齊，色分齊，時分齊。問：這是什麼意思呢？答：最初的分齊，名分齊少到一字，色分齊少到極微（Paramāṇu，最小的物質單位），時分齊少到剎那（Kṣaṇa，極短的時間單位），其餘的類推。最少的名，指一個字。名的最少就是一字，所以說一字是名分齊。最少的色，指一個極微。如果用真實的行智（實踐智慧）分析色相，色的最細微之處就是一個極微，所以說一個極微是色分齊。最少的時間，指一個剎那。時間的最少就是一個剎那，所以說剎那為時分齊。剎那的量是怎樣的呢？有人說，就像壯士快速地旋轉身體來觀察眾星，隨著他所經過的每一顆星，就是一個剎那。一切都是這樣。又有人說，就像壯士彈指的瞬間，經過了六十四個剎那。又有人說，就像壯士...

【English Translation】 English version: When a dharma arises, it is called Adhipati-pratyaya (Dominant Condition) because it excels in performing its own function. The Adhipati-pratyaya has been explained. Now, the Hetu-pratyaya (Causal Condition) will be explained. The so-called Hetu-pratyaya should be understood as the remaining causes other than the Kāraka-hetu (Acting Cause), which are called Hetu-pratyaya. The conditions have been explained. Now, it should be explained that all dharmas arise depending on conditions.

'Mind and mental factors arise from four conditions; two kinds of Samāpatti (attainments) arise from three; the rest are said to arise from two.'

Mind and mental factors arise from four conditions: Mind and mental factors arise from four conditions. They arise because the preceding thought guides them; this is their Samanantara-pratyaya (Contiguity Condition). The object is their Ālambana-pratyaya (Object Condition). All dharmas except themselves are their Adhipati-pratyaya (Dominant Condition). The remaining causes are appropriately called Hetu-pratyaya (Causal Condition). Two kinds of Samāpatti arise from three conditions: the Asaññasamāpatti (Attainment of Non-Perception) and the Nirodhasamāpatti (Attainment of Cessation) arise from three conditions. The preceding mind and mental factors of these two Samāpattis are their Samanantara-pratyaya. The wholesome dharmas arising before in the same realm and the four characteristics (birth, duration, decay, and extinction) arising together with them are their Hetu-pratyaya. The Adhipati-pratyaya is as previously described. The rest are said to arise from two: Except for the Asaññasamāpatti and Nirodhasamāpatti, the remaining Cittaviprayuktasaṃskāras (Conditioned Dharmas Dissociated from Mind) and Rūpa (Matter), these dharmas arise from two conditions, namely Hetu-pratyaya and Adhipati-pratyaya. The arising of all dharmas from conditions has been explained. Now, the limits (extent) of conditioned dharmas (Saṃskṛta) should be explained.

'Limits are of three kinds: name, form, and time; the initial limit is said to be one syllable, the ultimate particle, and a kṣaṇa (instant), respectively.'

Limits are of three kinds: name, form, and time: All conditioned dharmas are established with three kinds of limits: the limit of name according to the thing itself, the limit of form, and the limit of time. Question: What does this mean? Answer: The initial limit is said to be one syllable, the ultimate particle, and a kṣaṇa, respectively. The smallest name refers to one syllable. The minimum of name is one syllable, so one syllable is said to be the limit of name. The smallest form refers to one Paramāṇu (ultimate particle). If one analyzes the characteristics of form with true practical wisdom, the finest part of form is one ultimate particle, so one ultimate particle is said to be the limit of form. The smallest time refers to one Kṣaṇa (instant). The minimum of time is one instant, so a kṣaṇa is said to be the limit of time. What is the measure of a kṣaṇa? Some say that it is like a strong man quickly rotating his body to observe the stars, and each star he passes is one kṣaṇa. Everything is like this. Others say that there are sixty-four kṣaṇas in the time it takes a strong man to snap his fingers. Still others say that it is like a strong man...

以極利刀斷迦尸細縷。斷一縷一剎那。如是一切。又說。世尊不說剎那。如所說。比丘當知。四善射夫執弓俱射。如彼廣說。已說極微如是。色增長今當說。

七微成阿耨　　七耨成銅塵　水兔羊毛塵　　當知從七起

七極微成一阿耨。彼是最細色。天眼能見。及菩薩轉輪王見。七阿耨為銅上塵。七銅上塵為水上塵。七水上塵為一兔毫上塵。七兔毫上塵為一羊毛上塵。

牛毛戶向塵　　蟣虱𪍿麥等　小大是轉增　　皆從七數起

七羊毛塵成一牛毛塵。七牛毛塵成一向游塵。七向游塵成一蟣。七蟣成一虱。七虱成一𪍿麥。

如是七𪍿麥　　轉增為一指　二十四指量　　名之為一肘

七𪍿麥為一指。二十四指為一肘。

四肘為一弓　　五百拘屢舍　去村拘屢舍　　是名為空處

如是應當知。彼數即身量四肘為一弓。去村五百弓名為空處。是摩竭提一拘屢舍。北方名拘屢舍半。問已知剎那乃至拘屢舍。八拘屢舍名一由旬。當說身量。以何為身量。答彼數即身量。前所說肘量及拘屢舍。當知即是身量。彼人間肘作身量。閻浮提人長三肘半或四肘。弗婆提人長八肘。瞿陀尼人十六肘。郁單越人三十二肘。以前說拘屢舍為天身量。四天王身。拘屢舍四分之一。三十三天半拘屢舍

【現代漢語翻譯】現代漢語譯本：好比用極其鋒利的刀切割迦尸細縷（Kasi silk threads）。每斷一根細縷用一個剎那（ksana，極短的時間單位）。像這樣切割一切。又說，世尊（Lord Buddha）不說剎那。正如所說，比丘（bhiksu，佛教僧侶）應當知道，四個善於射箭的人同時張弓射箭。如前面廣說的那樣，已經說了極微（paramanu，最小的物質單位），現在將要說的是色的增長。

七個極微構成一個阿耨（anu，更小的微粒），七個阿耨構成一個銅塵（copper dust）。水塵、兔毛塵、羊毛塵，應當知道都是從七開始增長的。

七個極微構成一個阿耨。那是最小的色，天眼（divyacaksu，超自然視覺）能夠看見，以及菩薩（bodhisattva，追求覺悟的個體）和轉輪王（cakravartin，理想的統治者）能夠看見。七個阿耨構成一個銅上塵。七個銅上塵構成一個水上塵。七個水上塵構成一個兔毫上塵。七個兔毫上塵構成一個羊毛上塵。

牛毛塵、戶縫塵、蟣、虱、𪍿麥等，從小到大這樣增長，都是從七這個數字開始的。

七個羊毛塵構成一個牛毛塵。七個牛毛塵構成一個向游塵。七個向游塵構成一個蟣。七個蟣構成一個虱。七個虱構成一個𪍿麥。

像這樣七個𪍿麥，增長成為一指（anguli，手指的寬度），二十四指的長度，稱為一肘（hasta，前臂的長度）。

七個𪍿麥為一指。二十四指為一肘。

四肘為一弓（dhanus，弓的長度），五百拘屢舍（krosa，距離單位）。離開村莊的拘屢舍，這被稱為空處（aranya，寂靜的地方）。

四肘為一弓。離開村莊五百弓稱為空處。這是摩竭提（Magadha，古代印度王國）的一個拘屢舍。北方稱為半個拘屢舍。問：已經知道了剎那乃至拘屢舍，八個拘屢舍稱為一由旬（yojana，更大的距離單位）。現在應當說身量。以什麼作為身量？答：那個數字就是身量。前面所說的肘量和拘屢舍，應當知道就是身量。人間以肘作為身量。閻浮提（Jambudvipa，我們所居住的大陸）的人身高三肘半或四肘。弗婆提（Purvavideha，東方大陸）的人身高八肘。瞿陀尼（Godaniya，西方大陸）的人身高十六肘。郁單越（Uttarakuru，北方大陸）的人身高三十二肘。以前面所說的拘屢舍作為天人的身量。四大天王（Caturmaharajika，守護世界的四位天神）的身高是拘屢舍的四分之一。三十三天（Trayastrimsa，三十三位天神居住的天界）的身高是半個拘屢舍。

【English Translation】 English version: It is like cutting Kasi silk threads with an extremely sharp knife. Each cut of a thread takes a ksana (an extremely short unit of time). Like this, cutting everything. Furthermore, it is said that the Lord Buddha does not speak of ksana. As it is said, a bhiksu (Buddhist monk) should know that four skilled archers simultaneously draw their bows and shoot arrows. As previously explained in detail, the paramanu (smallest unit of matter) has been discussed; now, the growth of rupa (form) will be discussed.

Seven paramanu constitute one anu (smaller particle), and seven anu constitute one copper dust. Water dust, rabbit hair dust, sheep wool dust, it should be known that they all start growing from seven.

Seven paramanu constitute one anu. That is the smallest rupa, which can be seen by the divyacaksu (divine eye, supernatural vision), as well as by a bodhisattva (an individual seeking enlightenment) and a cakravartin (ideal ruler). Seven anu constitute one copper dust. Seven copper dust constitute one water dust. Seven water dust constitute one rabbit hair dust. Seven rabbit hair dust constitute one sheep wool dust.

Cow hair dust, window dust, nits, lice, barleycorns, etc., Growing from small to large like this, they all start from the number seven.

Seven sheep wool dust constitute one cow hair dust. Seven cow hair dust constitute one window dust. Seven window dust constitute one nit. Seven nits constitute one louse. Seven lice constitute one barleycorn.

Like this, seven barleycorns, Grow to become one anguli (finger width), The length of twenty-four anguli, Is called one hasta (cubit, forearm length).

Seven barleycorns make one anguli. Twenty-four anguli make one hasta.

Four hasta make one dhanus (bow length), five hundred krosa (unit of distance). A krosa away from the village, This is called an aranya (quiet place).

Four hasta make one dhanus. Five hundred dhanus away from the village is called an aranya. This is one krosa in Magadha (ancient Indian kingdom). In the north, it is called half a krosa. Question: Having understood ksana up to krosa, eight krosa are called one yojana (larger unit of distance). Now, the body size should be discussed. What is used as the body size? Answer: That number is the body size. The previously mentioned hasta and krosa, it should be known that they are the body size. Humans use hasta as the body size. People in Jambudvipa (the continent we live on) are three and a half or four hasta tall. People in Purvavideha (eastern continent) are eight hasta tall. People in Godaniya (western continent) are sixteen hasta tall. People in Uttarakuru (northern continent) are thirty-two hasta tall. The previously mentioned krosa is used as the body size of devas (gods). The Caturmaharajika (Four Heavenly Kings, guardians of the world) are a quarter of a krosa tall. The Trayastrimsa (Thirty-three Gods, heaven where the thirty-three gods reside) are half a krosa tall.

。帝釋身一拘屢舍。夜摩天身拘屢舍四分之三。兜率陀天身一拘屢舍。化自在天身一拘屢舍及拘屢舍四分之一。他化自在天身一拘屢舍半。此是欲界天身量。色界梵天身半由延。梵福樓天身一由延。大梵天身一由延半。少光天身二由延。無量光天身四由延。光音天身八由延。少凈天身十六由延。無量凈天身三十二由延。遍凈天身六十四由延。福愛天身百二十五由延。福生天身二百五十由延。廣果天身五百由延。無想天身亦爾。無希望天身千由延。無熱天身二千由延。善見天身四千由延。善現天身八千由延。色究竟天身萬六千由延。此說色界天身量。此名色分齊。問如前說時分齊一剎那。余時今當說。答。

剎那百二十　　說名怛剎那　六十名羅婆　　三十摩睺羅

百二十剎那名一怛剎那。六十怛剎那名一羅婆。七千二百剎那也。三十羅婆名一摩睺羅多。二十一萬六千剎那也。

三十摩睺羅　　說名一日夜　欲界或晝夜　　于上以劫數

三十摩睺羅多為一日一夜。有六百四十八萬剎那也。已知日夜剎那數。壽命今當說。欲界或晝夜于上以劫數者。欲界眾生壽即以上晝夜數為欲界壽量。或劫數閻浮提人壽或無量或十歲。弗婆提人二百五十歲。瞿陀尼人五百歲。郁單越人千歲。人間五十歲為四天王

【現代漢語翻譯】現代漢語譯本：帝釋天（Śakra）的身量是一拘盧舍（krośa）。夜摩天（Yāmadeva）的身量是拘盧舍的四分之三。兜率天（Tuṣita）的身量是一拘盧舍。化樂天（Nirmāṇarati）的身量是一拘盧舍又四分之一。他化自在天（Paranirmita-vaśavartin）的身量是一拘盧舍半。這是欲界天的身量。梵天（Brahmā）的身量是半由延（yojana）。梵輔天（Brahma-pāriṣadya）的身量是一由延。大梵天（Mahābrahmā）的身量是一由延半。少光天（Parīttābha）的身量是二由延。無量光天（Apramāṇābha）的身量是四由延。光音天（Ābhāsvara）的身量是八由延。少凈天（Parīttaśubha）的身量是十六由延。無量凈天（Apramāṇaśubha）的身量是三十二由延。遍凈天（Śubhakṛtsna）的身量是六十四由延。福愛天（Anabhraka）的身量是一百二十五由延。福生天（Puṇyaprasava）的身量是二百五十由延。廣果天（Bṛhatphala）的身量是五百由延。無想天（Asañjñasattva）的身量也是這樣。無煩天（Avṛha）的身量是一千由延。無熱天（Atapa）的身量是二千由延。善見天（Sudṛśa）的身量是四千由延。善現天（Sudarśana）的身量是八千由延。色究竟天（Akaniṣṭha）的身量是一萬六千由延。這是說的色界天身量。這叫做色的分齊。問：如前所說的時間分齊是一剎那（kṣaṇa），其餘的時間現在應當說。答：一百二十剎那，名為怛剎那（tatkṣaṇa）。六十名為羅婆（lava），三十摩睺羅（muhūrta）。一百二十剎那名為一怛剎那。六十怛剎那名為一羅婆，也就是七千二百剎那。三十羅婆名為一摩睺羅多（muhūrata），也就是二十一萬六千剎那。三十摩睺羅，說名一日夜。欲界或晝夜，于上以劫數。三十摩睺羅多為一日一夜，有六百四十八萬剎那。已經知道日夜的剎那數，壽命現在應當說。『欲界或晝夜，于上以劫數』的意思是：欲界眾生的壽命就以上述晝夜數為欲界壽量，或者以劫數計算。閻浮提（Jambudvīpa）人壽命或者無量，或者十歲。弗婆提（Pūrvavideha）人二百五十歲。瞿陀尼（Godānīya）人五百歲。郁單越（Uttarakuru）人一千歲。人間五十歲為四天王（Cāturmahārājikā）

【English Translation】 English version: The body size of Śakra (Śakra) is one krośa (krośa). The body size of Yāmadeva (Yāmadeva) is three-quarters of a krośa. The body size of Tuṣita (Tuṣita) is one krośa. The body size of Nirmāṇarati (Nirmāṇarati) is one krośa and one-quarter. The body size of Paranirmita-vaśavartin (Paranirmita-vaśavartin) is one and a half krośa. This is the body size of the desire realm heavens. The body size of Brahmā (Brahmā) is half a yojana (yojana). The body size of Brahma-pāriṣadya (Brahma-pāriṣadya) is one yojana. The body size of Mahābrahmā (Mahābrahmā) is one and a half yojana. The body size of Parīttābha (Parīttābha) is two yojanas. The body size of Apramāṇābha (Apramāṇābha) is four yojanas. The body size of Ābhāsvara (Ābhāsvara) is eight yojanas. The body size of Parīttaśubha (Parīttaśubha) is sixteen yojanas. The body size of Apramāṇaśubha (Apramāṇaśubha) is thirty-two yojanas. The body size of Śubhakṛtsna (Śubhakṛtsna) is sixty-four yojanas. The body size of Anabhraka (Anabhraka) is one hundred and twenty-five yojanas. The body size of Puṇyaprasava (Puṇyaprasava) is two hundred and fifty yojanas. The body size of Bṛhatphala (Bṛhatphala) is five hundred yojanas. The body size of Asañjñasattva (Asañjñasattva) is also the same. The body size of Avṛha (Avṛha) is one thousand yojanas. The body size of Atapa (Atapa) is two thousand yojanas. The body size of Sudṛśa (Sudṛśa) is four thousand yojanas. The body size of Sudarśana (Sudarśana) is eight thousand yojanas. The body size of Akaniṣṭha (Akaniṣṭha) is sixteen thousand yojanas. This is the body size of the form realm heavens. This is called the limit of form. Question: As previously stated, the limit of time is one kṣaṇa (kṣaṇa), what about the remaining time? Answer: One hundred and twenty kṣaṇas are called a tatkṣaṇa (tatkṣaṇa). Sixty are called a lava (lava), thirty a muhūrta (muhūrta). One hundred and twenty kṣaṇas are called one tatkṣaṇa. Sixty tatkṣaṇas are called one lava, which is seven thousand two hundred kṣaṇas. Thirty lavas are called one muhūrata (muhūrata), which is two hundred and sixteen thousand kṣaṇas. Thirty muhūrtas are called one day and night. In the desire realm, days and nights are used; above that, kalpas are used. Thirty muhūratas are one day and night, which is six million four hundred and eighty thousand kṣaṇas. Having known the number of kṣaṇas in a day and night, the lifespan should now be discussed. 'In the desire realm, days and nights are used; above that, kalpas are used' means that the lifespan of beings in the desire realm is calculated using the aforementioned number of days and nights, or in kalpas. The lifespan of people in Jambudvīpa (Jambudvīpa) is either immeasurable or ten years. People in Pūrvavideha (Pūrvavideha) live for two hundred and fifty years. People in Godānīya (Godānīya) live for five hundred years. People in Uttarakuru (Uttarakuru) live for one thousand years. Fifty human years are equivalent to one day and night for the Four Heavenly Kings (Cāturmahārājikā).

天上一日一夜。即以是日三十日為一月。十二月為一歲。如是日月歲數。四天王天壽五百歲人間九百萬歲。是等活地獄一日一夜。即以是日三十日為一月。十二月為一歲。如是日月歲數。等活地獄壽五百歲人間百歲。為三十三天一日一夜。如是日月歲數。三十三天壽千歲人間三億六百萬歲。是黑繩大地獄一日一夜。如是日月歲數。黑繩大地獄壽千歲人間二百歲。為焰摩天上一日一夜。如是日月歲數。焰摩天壽二千歲人間十四億四百萬歲。是眾合大地獄一日一夜。如是日月歲數。眾合大地獄壽二千歲人間四百歲。為兜率陀天上一日一夜。如是日月歲數。兜率陀天壽四千歲人間五十七億六百萬歲。是呼地獄一日一夜。如是日月歲數。呼地獄壽四千歲人間八百歲。為化樂天上一日一夜。如是日月歲數。化樂天壽八千歲人間二百三十億四百萬歲。是大呼地獄一日一夜。如是日月歲數。大呼地獄壽八千歲人間千六百歲。為他化自在天一日一夜。如是日月歲數。他化自在天壽一萬六千歲人間九百二十一億六百萬歲。是熱大地獄一日一夜。如是日月歲數。熱大地獄壽一萬六千歲。眾熱大地獄壽半劫。無擇大地獄壽一劫。畜生趣極長壽亦一劫。如持地龍王。餓鬼極長壽五百歲。問已說欲界壽。上界復云何。答于上以劫數。彼色界梵身天

【現代漢語翻譯】現代漢語譯本天上的一日一夜，就用這一日作為三十日的一個月，十二個月作為一年。像這樣的日月歲數，四天王天（Catummaharajika，四大天王所居住的天界）的壽命是五百歲，相當於人間九百萬歲。這相當於等活地獄（Sañjīva，八熱地獄之一，眾生在此復活后又被殺死）的一日一夜，就用這一日作為三十日的一個月，十二個月作為一年。像這樣的日月歲數，等活地獄的壽命是五百歲，相當於人間一百歲。相當於三十三天（Tavatimsa，忉利天，帝釋天所居住的天界）的一日一夜，像這樣的日月歲數，三十三天的壽命是千歲，相當於人間三億六百萬歲。這相當於黑繩大地獄（Kālasūtra，八熱地獄之一，眾生被黑繩束縛並切割）的一日一夜，像這樣的日月歲數，黑繩大地獄的壽命是千歲，相當於人間二百歲。相當於焰摩天（Yama，夜摩天，掌管死亡和審判的天界）的一日一夜，像這樣的日月歲數，焰摩天的壽命是二千歲，相當於人間十四億四百萬歲。這相當於眾合大地獄（Saṃghāta，八熱地獄之一，眾生被壓碎）的一日一夜，像這樣的日月歲數，眾合大地獄的壽命是二千歲，相當於人間四百歲。相當於兜率陀天（Tusita，彌勒菩薩居住的天界）的一日一夜，像這樣的日月歲數，兜率陀天的壽命是四千歲，相當於人間五十七億六百萬歲。這相當於呼地獄（Raurava，八熱地獄之一，眾生因痛苦而呼叫）的一日一夜，像這樣的日月歲數，呼地獄的壽命是四千歲，相當於人間八百歲。相當於化樂天（Paranimmita-vasavatti，樂變化天，能隨意變化所樂事物的天界）的一日一夜，像這樣的日月歲數，化樂天的壽命是八千歲，相當於人間二百三十億四百萬歲。這相當於大呼地獄（Mahāraurava，八熱地獄之一，比呼地獄更痛苦）的一日一夜，像這樣的日月歲數，大呼地獄的壽命是八千歲，相當於人間一千六百歲。相當於他化自在天（Paranirmita-vasavatti，他化自在天，能自在享受他人所變化的事物的天界）的一日一夜，像這樣的日月歲數，他化自在天的壽命是一萬六千歲，相當於人間九百二十一億六百萬歲。這相當於熱大地獄（Tapana，八熱地獄之一，眾生被燒烤）的一日一夜，像這樣的日月歲數，熱大地獄的壽命是一萬六千歲，眾熱大地獄（Pratāpana，八熱地獄之一，比熱地獄更熱）的壽命是半劫，無擇大地獄（Avīci，八熱地獄之一，最痛苦的地獄）的壽命是一劫，畜生道（Tiryagyoni，動物道）最長的壽命也是一劫，例如持地龍王（Dhrtarashtra，四大天王之一，持國天）。餓鬼道（Preta，餓鬼道）最長的壽命是五百歲。問：已經說了欲界（Kāmadhātu，眾生有情慾和物質慾望的界）的壽命，上界（色界和無色界）又是如何呢？答：在上界用劫數計算。那些梵身天（Brahma-kāyika，色界初禪天的眾生）...

【English Translation】 English version One day and night in the heavens is reckoned as one month of thirty days, and twelve months as one year. Thus, the lifespan in the Catummaharajika heaven (Heaven of the Four Great Kings) is five hundred years, equivalent to nine million years in the human realm. One day and night in the Sañjīva hell (Reviving Hell) is reckoned as one month of thirty days, and twelve months as one year. Thus, the lifespan in the Sañjīva hell is five hundred years, equivalent to one hundred years in the human realm. One day and night for the Tavatimsa heaven (Heaven of the Thirty-Three Gods) is reckoned as such, and their lifespan is one thousand years, equivalent to three hundred and six million years in the human realm. One day and night in the Kālasūtra hell (Black Rope Hell) is reckoned as such, and their lifespan is one thousand years, equivalent to two hundred years in the human realm. One day and night for the Yama heaven (Heaven of Yama) is reckoned as such, and their lifespan is two thousand years, equivalent to fourteen hundred and four million years in the human realm. One day and night in the Saṃghāta hell (Crushing Hell) is reckoned as such, and their lifespan is two thousand years, equivalent to four hundred years in the human realm. One day and night for the Tusita heaven (Heaven of Contentment) is reckoned as such, and their lifespan is four thousand years, equivalent to fifty-seven hundred and six million years in the human realm. One day and night in the Raurava hell (Screaming Hell) is reckoned as such, and their lifespan is four thousand years, equivalent to eight hundred years in the human realm. One day and night for the Paranimmita-vasavatti heaven (Heaven of Enjoying Things Created by Others) is reckoned as such, and their lifespan is eight thousand years, equivalent to two hundred and thirty billion and four million years in the human realm. One day and night in the Mahāraurava hell (Great Screaming Hell) is reckoned as such, and their lifespan is eight thousand years, equivalent to one thousand and six hundred years in the human realm. One day and night for the Paranirmita-vasavatti heaven (Heaven of Freely Enjoying Things Created by Others) is reckoned as such, and their lifespan is sixteen thousand years, equivalent to nine hundred and twenty-one billion and six million years in the human realm. One day and night in the Tapana hell (Burning Hell) is reckoned as such, and their lifespan is sixteen thousand years. The lifespan in the Pratāpana hell (Great Burning Hell) is half a kalpa, and the lifespan in the Avīci hell (Hell of Incessant Suffering) is one kalpa. The longest lifespan in the Tiryagyoni realm (Animal Realm) is also one kalpa, like that of the Dhrtarashtra Dragon King (King Dhrtarashtra). The longest lifespan in the Preta realm (Hungry Ghost Realm) is five hundred years. Question: The lifespans of the Kāmadhātu (Desire Realm) have been explained. What about the upper realms (Form Realm and Formless Realm)? Answer: In the upper realms, lifespans are calculated in kalpas. Those Brahma-kāyika beings (Beings of the Brahma-world)...

壽半劫。梵福樓天壽一劫。大梵天壽一劫半。少光天二劫。無量光天四劫。光音天八劫。少凈天十六劫。無量凈天三十二劫。遍凈天六十四劫。福愛天一百二十五劫。福生天二百五十劫。廣果天五百劫。無想天亦如是。無希望天千劫。無熱天二千劫。善見天四千劫。善現天八千劫。色究竟天萬六千劫。無色界空處二萬劫。識處四萬劫。無所有處六萬劫。非想非非想處八萬劫。一切三界皆有中夭。唯除郁單越及兜率天最後身菩薩及無想天。問以何等故。此諸法說行。答。

多法生一法。一亦能生多。緣行所作行。是行應當知。無有法自力生。一法以多法力故生。多法亦以一法力故生。如是一切有為法。是故說緣行所作行。是行應當知。緣彼行故有所作故說緣行。行所作故作彼行故說作行。

雜阿毗曇心論卷第二大正藏第 28 冊 No. 1552 雜阿毗曇心論

雜阿毗曇心論卷第三

尊者法救造

宋天竺三藏僧伽跋摩等譯

業品第三

已說諸行展轉因緣力生。彼諸行所起種種生生生差別勝者唯業。彼業今當說。

業能莊飾世　　趣趣各處處　是以當思業　　求離世解脫

業能莊飾世趣趣各處處者。如是一切五趣種種性生種種業莊飾。以業為種。彼有

芽生業差別故生差別。如種差別故芽差別。是以當思業求離世解脫。業于受生勝故。是故欲背生死者當善觀察。問誰業。答。

身口意集業　　在於有有中　彼業為諸行　　嚴飾種種身

身口意集業在於有有中者。身業口業意業。此三業生種種果。眾生住于本有死有中有生有中。修集諸業。問云何立三業。為自性故。為依故。為等起故。若自性者。應一業。謂語業。若依者。一切依身亦應一業。謂身業。若等起者。一切從意起亦應一業。謂意業。答此亦如是。三事故。彼自性者語業。以語即業故。依者身業。以業依身故。身作故。身合故。身運故。等起者意業。雖身業口業意業所起。然不共受名如眼識。問如所說業何所為。答彼業為諸行及受種種身。此說一切眾生增上果。謂外眾具名為行。若眾生形相壽命等是彼業果。問若彼內外分種種相者。此云何為四大種種相。為造色種種相。為業種種相。答三種悉有生因依因建立因養因長因故。是四大種種相。自分因故。是造色種種相。報因故。是業種種相。雖外分無報因。然眾生作善行彼得好色好處。若作惡行得惡色惡處。以業種種故內外分亦種種。是業相今當略說。

身業當知二　　謂作及無作　口業亦如是　　意業當知思

身業當知二謂作及無

【現代漢語翻譯】現代漢語譯本業的產生是由於差別，所以（眾生的）出生也有差別。就像種子的不同導致發芽的不同一樣。因此，應當思考業，尋求脫離世間的解脫。因為業在受生方面起著重要的作用。所以，想要背離生死輪迴的人，應當仔細觀察（業）。問：是誰的業呢？答：

身口意所積之業，存在於各種『有』之中，　　這些業爲了各種行為，裝飾著種種不同的身體。

『身口意所積之業，存在於各種『有』之中』，指的是身業、口業、意業這三種業會產生各種各樣的果報。眾生存在於本有（bhava，生命最初的階段）、死有（maraṇa-bhava，死亡的階段）、中有（antarābhava，死後到再次投胎之間的階段）、生有（jāti-bhava，出生的階段）之中，修集各種業。問：為什麼要建立這三種業？是爲了它們的自性（svabhāva）的緣故嗎？是爲了它們的所依（āśraya）的緣故嗎？是爲了它們的等起（samutthāna）的緣故嗎？如果是因為自性的緣故，那麼應該只有一種業，即語業。如果是所依的緣故，那麼一切都依賴於身體，也應該只有一種業，即身業。如果是等起的緣故，那麼一切都從意念生起，也應該只有一種業，即意業。答：情況也是如此。因為有三種原因。自性指的是語業，因為語言就是業。所依指的是身業，因為業依賴於身體，身體的動作、身體的組合、身體的運動都是身業。等起指的是意業，雖然身業和口業都是由意業所引發的，但不共同承受果報，就像眼識一樣。問：如你所說，業是用來做什麼的呢？答：這些業是爲了各種行為，以及承受種種不同的身體。這裡說的是一切眾生的增上果（adhipati-phala，由業力所主導產生的結果），外在的器具被稱為『行』，眾生的形貌、壽命等是那些業的果報。問：如果內外之物有種種不同的相狀，那麼這（一切）如何成為四大（mahābhūta，地、水、火、風）的種種相狀？如何成為造色（rūpa，由四大所造的色法）的種種相狀？如何成為業的種種相狀？答：這三種情況都存在，因為有生因（janaka-hetu，產生的原因）、依因（āśraya-hetu，依靠的原因）、建立因（pratiṣṭhā-hetu，建立的原因）、養因（upastambha-hetu，滋養的原因）、長因（vardhana-hetu，增長的原因）。所以是四大的種種相狀。因為有自身的原因，所以是造色的種種相狀。因為有報應的原因，所以是業的種種相狀。雖然外在之物沒有報應的原因，但眾生行善會得到好的顏色和好的處境，如果作惡會得到惡劣的顏色和惡劣的處境。因為業有種種不同，所以內外之物也有種種不同。現在將簡略地說一下業的相狀。

身業應當知道有兩種，即作（kriyā）和無作（akriyā），　　口業也是如此，意業應當知道是思（cetanā）。

身業應當知道有兩種，即作和無作。

【English Translation】 English version The arising of karma is due to differences, so the differences in births (of beings) also arise. Just as the differences in seeds cause differences in sprouts. Therefore, one should contemplate karma and seek liberation from the world. Because karma plays a significant role in rebirth. Therefore, those who wish to turn away from the cycle of birth and death should carefully observe (karma). Question: Whose karma is it? Answer:

Karma accumulated by body, speech, and mind, exists within various 'existences' (bhava), 　　These karmas, for the sake of various actions, adorn various different bodies.

'Karma accumulated by body, speech, and mind, exists within various 'existences',' refers to the fact that these three karmas—body karma, speech karma, and mind karma—produce various kinds of results. Beings exist in the original existence (bhava, the initial stage of life), death existence (maraṇa-bhava, the stage of death), intermediate existence (antarābhava, the stage between death and rebirth), and birth existence (jāti-bhava, the stage of birth), accumulating various karmas. Question: Why establish these three karmas? Is it for the sake of their nature (svabhāva)? Is it for the sake of their support (āśraya)? Is it for the sake of their arising (samutthāna)? If it is because of their nature, then there should only be one karma, namely speech karma. If it is because of their support, then everything relies on the body, and there should only be one karma, namely body karma. If it is because of their arising, then everything arises from intention, and there should only be one karma, namely mind karma. Answer: The situation is also like this. Because there are three reasons. Nature refers to speech karma, because speech is karma. Support refers to body karma, because karma relies on the body; the body's actions, the body's combinations, and the body's movements are all body karma. Arising refers to mind karma, although body karma and speech karma are both caused by mind karma, they do not jointly bear the results, just like eye consciousness. Question: As you said, what is karma used for? Answer: These karmas are for various actions and for bearing various different bodies. This speaks of the dominant result (adhipati-phala, the result produced under the dominance of karma) of all beings; external instruments are called 'actions,' and the appearance, lifespan, etc., of beings are the results of those karmas. Question: If external and internal things have various different appearances, then how does this (everything) become the various appearances of the four great elements (mahābhūta, earth, water, fire, wind)? How does it become the various appearances of derived matter (rūpa, matter derived from the four great elements)? How does it become the various appearances of karma? Answer: All three situations exist, because there are the generating cause (janaka-hetu), the supporting cause (āśraya-hetu), the establishing cause (pratiṣṭhā-hetu), the nourishing cause (upastambha-hetu), and the increasing cause (vardhana-hetu). Therefore, they are the various appearances of the four great elements. Because there is a cause within themselves, they are the various appearances of derived matter. Because there is a cause of retribution, they are the various appearances of karma. Although external things do not have a cause of retribution, beings who perform good deeds will obtain good color and good circumstances, and if they perform evil deeds, they will obtain bad color and bad circumstances. Because karma has various differences, external and internal things also have various differences. Now, I will briefly speak about the appearances of karma.

Body karma should be known to have two types, namely action (kriyā) and non-action (akriyā), 　　Speech karma is also like this, and mind karma should be known to be thought (cetanā).

Body karma should be known to have two types, namely action and non-action.

作者。身業二種作性及無作性。作者。身動身方便身作。無作者。身動滅已與余識俱彼性隨生。如善受戒穢污無記心現在前善戒隨生。如惡戒人善無記心現在前惡戒隨生。口業亦如是者。口業二種作無作性如前說。意業當知思者。意業是思自性。有欲令意業是無作性。此則不然。意非作性。非色故。及三種故。無作亦名不樂亦名離。亦名舍。亦名不作。以不作之名是無作。言非業者不然。何以故。作故。若善不作不善。若不善不作善。亦名作。如舍覺支。不以名舍故舍修道。止餘事故名為舍。彼亦如是。又復作因故作果故。見因說果。如世尊說。形質故是色。無作亦非色。以作是色故彼亦名色。彼亦如是。已說五業。如此業種種差別今當說。

作當知三種　　善不善無記　意業亦如是　　余不說無記

作當知三種善不善無記者。身作及口作。三種善不善無記。彼善者。凈心身口動。如施戒等。不善者。不善心身口動。如殺生等。無記者。無記心身口動。意業亦如是者。意業亦三種。善心相應是善。不善心相應是不善。無記心相應是無記。余不說無記者。餘二業身無作及口無作。彼二種善不善。無記何以故。無記心羸劣故。強力心能起身口業。余心俱行相續生。如手執香華。雖復舍之餘氣續生。非如執木石

【現代漢語翻譯】現代漢語譯本作者：身業有兩種性質，即『作性』（karma-producing nature）和『無作性』（non-karma-producing nature）。『作者』是指身體的動作、身體的方便行為、身體的作為。『無作者』是指身體的動作停止后，與其他的識（consciousness）一同生起的性質。例如，當善心受戒（good precepts）時，即使是染污的或無記（neutral）的心念出現，善戒（good precepts）也會隨之生起。又如，惡戒（bad precepts）之人，即使是善的或無記的心念出現，惡戒（bad precepts）也會隨之生起。口業（speech karma）也是如此，口業有兩種性質，即『作性』和『無作性』，如前所述。意業（mental karma）應當理解為思（thought）。意業的自性就是思。有人認為意業是『無作性』，這是不對的。意不是『作性』，因為它不是色（form），並且有三種原因。『無作』也稱為『不樂』，也稱為『離』，也稱為『舍』，也稱為『不作』。以『不作』之名，即是『無作』。說它不是業（karma）是不對的。為什麼呢？因為它有『作』。如果善不作不善，或者不善不作善，也稱為『作』。如同捨棄覺支（factors of enlightenment），不能因為名為『舍』就捨棄修道（path of cultivation），只是因為停止了其餘的事情才稱為『舍』。意業也是如此。而且，因為它是『作』的因，所以也是『作』的果。這是見因說果。如同世尊（the Blessed One）所說，形質（shape and substance）的緣故是色。『無作』也不是色，因為『作』是色的緣故，所以『無作』也名為色。意業也是如此。以上已經說了五種業（karma）。如此種種業的差別，現在應當說。『作』應當知道有三種：善（wholesome）、不善（unwholesome）、無記（neutral）。意業也是如此，其餘的（無作）不說無記。『作』應當知道有三種：善、不善、無記。身作（bodily karma）和口作（verbal karma）有三種，即善、不善、無記。其中，善的是清凈心（pure mind）的身口動作，如佈施（giving）、持戒（observing precepts）等。不善的是不善心（unwholesome mind）的身口動作，如殺生（killing）等。無記的是無記心（neutral mind）的身口動作。意業也是如此，意業也有三種。與善心（wholesome mind）相應的是善，與不善心（unwholesome mind）相應的是不善，與無記心（neutral mind）相應的是無記。其餘的兩種業，即身無作（non-manifest bodily karma）和口無作（non-manifest verbal karma），這兩種是善、不善。為什麼沒有無記呢？因為無記心（neutral mind）的力量微弱。強力的心才能起身口業。其餘的心一同生起相續不斷，如同手拿著香花（fragrant flowers），即使放下了，餘香（remaining fragrance）還會繼續存在，不像拿著木頭石頭（wood and stone）。

【English Translation】 English version The author: Body karma has two natures, namely 'karma-producing nature' and 'non-karma-producing nature'. 'Author' refers to the actions of the body, the expedient actions of the body, and the deeds of the body. 'Non-author' refers to the nature that arises together with other consciousnesses after the cessation of bodily actions. For example, when a good mind takes precepts, even if defiled or neutral thoughts arise, good precepts will arise accordingly. Similarly, for a person with bad precepts, even if good or neutral thoughts arise, bad precepts will arise accordingly. Speech karma is also the same; speech karma has two natures, namely 'karma-producing nature' and 'non-karma-producing nature', as mentioned earlier. Mental karma should be understood as thought. The nature of mental karma is thought itself. Some believe that mental karma is 'non-karma-producing nature', which is incorrect. Mind is not 'karma-producing nature' because it is not form and for three reasons. 'Non-action' is also called 'dislike', also called 'separation', also called 'abandonment', also called 'non-doing'. The name 'non-doing' is 'non-action'. It is incorrect to say that it is not karma. Why? Because it has 'action'. If good does not produce unwholesome, or unwholesome does not produce good, it is also called 'action'. Just as abandoning the factors of enlightenment, one cannot abandon the path of cultivation because it is called 'abandonment', but only because the remaining things are stopped is it called 'abandonment'. Mental karma is also the same. Moreover, because it is the cause of 'action', it is also the result of 'action'. This is seeing the cause and speaking of the result. As the Blessed One said, because of shape and substance, it is form. 'Non-action' is also not form, because 'action' is form, so 'non-action' is also called form. Mental karma is also the same. The five karmas have been discussed above. Now, the various differences of such karmas should be discussed. 『Action』 should be known to be of three types: wholesome, unwholesome, and neutral. Mental karma is also the same; the remaining (non-manifest) is not said to be neutral. 『Action』 should be known to be of three types: wholesome, unwholesome, and neutral. Bodily karma and verbal karma are of three types, namely wholesome, unwholesome, and neutral. Among them, wholesome is the bodily and verbal actions of a pure mind, such as giving and observing precepts. Unwholesome is the bodily and verbal actions of an unwholesome mind, such as killing. Neutral is the bodily and verbal actions of a neutral mind. Mental karma is also the same; mental karma is also of three types. What is in accordance with a wholesome mind is wholesome, what is in accordance with an unwholesome mind is unwholesome, and what is in accordance with a neutral mind is neutral. The remaining two karmas, namely non-manifest bodily karma and non-manifest verbal karma, are both wholesome and unwholesome. Why is there no neutral? Because the power of the neutral mind is weak. A strong mind can initiate bodily and verbal karma. The remaining minds arise together continuously, just as holding fragrant flowers in the hand, even if they are released, the remaining fragrance will continue to exist, unlike holding wood and stone.

等。問已知五業思非色性。大地中已說故。餘業有何性。答。

色性染不染　　不染污五地　隱沒繫在色　　不善在欲界

色者一切身業口業是色性。因四大故。彼身作可見有對。口作不可見有對。無作俱不可見無對。問身口業幾種。答染污不染污。彼色二種。染污不染污。染污者。煩惱所起。彼有二種。隱沒無記及不善。隱沒無記者。無報無慚無愧不相應一果煩惱等起。不善者。有報無慚無愧相應二果煩惱等起。不染污亦二種。善及不隱沒無記。善者。得愛果。彼亦二種。有漏及無漏。此品后當廣說。不隱沒無記者。不隱沒無記心等起。謂威儀工巧非報生。強力心能起身口業。報生心羸劣故不起。是故身口業非報性。若報生心能起身口業者。彼身口業亦應是報。但不爾。現在方便生故。若報生心。不應名。威儀工巧。是故身口業非報。問幾地所攝。答不染污五地。欲界及四禪。此則總說。若善作唯至初禪非上地。問何故善身口作至初禪非上地。答粗心起身口作業。彼心細故外向心起作業彼心。內向故覺觀起作業彼地無故。善無作者。五地欲界及四禪有無作禪律儀無漏律儀。不隱沒無記身作亦五地如前說。差別者。欲界作威儀工巧心等起。色界作威儀心等起。彼無工巧心。問已說上地無起作心。云何有作

【現代漢語翻譯】現代漢語譯本：問：既然已知五種行業（五業，pancha-karma）的思（cetanā）不是色（rūpa）的性質，因為在大地（mahābhūta）中已經說明了。那麼，其餘的行業有什麼性質？答：色性染不染，不染污五地，隱沒繫在色，不善在欲界。色，指的是一切身業（kāya-karma）和口業（vāc-karma），它們是色的性質，因為它們依賴於四大（catvāro mahābhūtāḥ）。這些身業是可見的、有對的（saparighata），口業是不可見的、有對的。無作（asaṃvara）則是兩者都不可見、無對的。問：身業和口業有幾種？答：染污（kliṣṭa）和不染污（akliṣṭa）。這兩種色，染污和不染污。染污的，是由煩惱（kleśa）所引起的。它們有兩種：隱沒無記（obhṛtāvyākṛta）和不善（akuśala）。隱沒無記的，是沒有果報（vipāka）、沒有慚（hrī）、沒有愧（apatrāpya），不與一果煩惱等相應的行為。不善的，是有果報、沒有慚、沒有愧，與二果煩惱相應的行為。不染污的也有兩種：善（kuśala）和不隱沒無記（anobhṛtāvyākṛta）。善的，能得到可愛的果報。它們也有兩種：有漏（sāsrava）和無漏（anāsrava）。這些將在後面的品中詳細說明。不隱沒無記的，是不隱沒無記心等所引起的，指的是威儀（iryāpatha）、工巧（śilpasthāna）、非果報所生的行為。強力的心能夠引起身業和口業，而果報所生的心羸弱，所以不能引起。因此，身業和口業不是果報的性質。如果果報所生的心能夠引起身業和口業，那麼這些身業和口業也應該是果報，但事實並非如此，因為它們是現在方便所生的。如果說是果報所生的心，就不應該稱為威儀和工巧。因此，身業和口業不是果報。問：它們屬於哪幾地所攝？答：不染污的屬於五地：欲界（kāmadhātu）和四禪（dhyāna）。這是總的來說。如果是善的造作，只能到初禪（prathama dhyāna），不能到更高的地。問：為什麼善的身口作只能到初禪，不能到更高的地？答：因為粗的心才能引起身口作業，而更高的禪定心很細微；外向的心才能引起作業，而更高的禪定心是內向的；有覺（vitarka）和觀（vicāra）才能引起作業，而更高的禪定地沒有覺和觀。善的無作，五地都有：欲界和四禪，有無作禪律儀（dhyāna-saṃvara）和無漏律儀（anāsrava-saṃvara）。不隱沒無記的身作也屬於五地，如前所說。區別在於，欲界的造作是威儀和工巧心等所引起的，**的造作是威儀心等所引起的，那裡沒有工巧心。問：既然已經說了上地沒有引起造作的心，怎麼會有造作呢？

【English Translation】 English version: Question: Since it is already known that the thinking (cetanā) of the five actions (pancha-karma) is not of the nature of form (rūpa), because it has already been explained in the context of the great elements (mahābhūta), what is the nature of the remaining actions? Answer: Form nature, defiled or undefiled, undefiled are in the five realms, obscured are bound to form, unwholesome are in the desire realm. Form refers to all bodily actions (kāya-karma) and verbal actions (vāc-karma), which are of the nature of form because they depend on the four great elements (catvāro mahābhūtāḥ). These bodily actions are visible and have resistance (saparighata), while verbal actions are invisible but have resistance. Non-action (asaṃvara) is both invisible and without resistance. Question: How many kinds of bodily and verbal actions are there? Answer: Defiled (kliṣṭa) and undefiled (akliṣṭa). These two kinds of form, defiled and undefiled. The defiled ones are caused by afflictions (kleśa). They are of two kinds: obscured indeterminate (obhṛtāvyākṛta) and unwholesome (akuśala). Obscured indeterminate actions are those that have no retribution (vipāka), no shame (hrī), no embarrassment (apatrāpya), and are not associated with afflictions that produce a single result. Unwholesome actions are those that have retribution, no shame, no embarrassment, and are associated with afflictions that produce two results. Undefiled actions are also of two kinds: wholesome (kuśala) and unobscured indeterminate (anobhṛtāvyākṛta). Wholesome actions can obtain desirable results. They are also of two kinds: with outflows (sāsrava) and without outflows (anāsrava). These will be explained in detail in later chapters. Unobscured indeterminate actions are caused by unobscured indeterminate minds, referring to deportment (iryāpatha), craftsmanship (śilpasthāna), and actions not born from retribution. Strong minds can cause bodily and verbal actions, while minds born from retribution are weak and cannot cause them. Therefore, bodily and verbal actions are not of the nature of retribution. If minds born from retribution could cause bodily and verbal actions, then these bodily and verbal actions should also be retribution, but this is not the case because they are caused by present effort. If it is said that it is a mind born from retribution, it should not be called deportment or craftsmanship. Therefore, bodily and verbal actions are not retribution. Question: Which realms do they belong to? Answer: Undefiled actions belong to the five realms: the desire realm (kāmadhātu) and the four dhyānas (dhyāna). This is a general statement. If it is a wholesome action, it can only reach the first dhyāna (prathama dhyāna) and not higher realms. Question: Why can wholesome bodily and verbal actions only reach the first dhyāna and not higher realms? Answer: Because coarse minds can cause bodily and verbal actions, while higher dhyāna minds are very subtle; outward-directed minds can cause actions, while higher dhyāna minds are inward-directed; thoughts (vitarka) and analysis (vicāra) can cause actions, while higher dhyāna realms do not have thoughts and analysis. Wholesome non-action exists in all five realms: the desire realm and the four dhyānas, with non-action dhyāna precepts (dhyāna-saṃvara) and outflow-free precepts (anāsrava-saṃvara). Unobscured indeterminate bodily actions also belong to the five realms, as mentioned before. The difference is that actions in the desire realm are caused by deportment and craftsmanship minds, while actions in ** are caused by deportment minds, and there is no craftsmanship mind there. Question: Since it has already been said that higher realms do not have minds that cause actions, how can there be actions?

。答彼初禪力起作心現在前故起。若說善亦應爾者不然以。生上地下地善心不現在前。以彼劣故。隱沒繫在色者。若隱沒無記身口業在色界初禪非上地無起作心故。非生上地下地染污心現在前離欲故。亦不在欲界修道斷煩惱等起身口業。而欲界修道斷煩惱一向不善故。見道斷心不起身口業。此品后當說。不善在欲界者。若染污中不善者。在欲界非色界。何以故。彼善心易得故。正受長養故。無無慚無愧故。無苦受故。不善者受苦受眷屬報。色無色界無。無有色界業受欲界報界異故。因果斷界故。已說身口業自性種地。謂無作律儀差別今當說。

若作無作戒　　略說有三種　無漏及禪生　　依別解脫戒

若作無作戒略說有三種者。無作戒若律儀所攝。略說當知三種。問何者是。答無漏及禪生依別解脫戒。彼無漏戒與道一果道俱行。謂學無學禪生者。彼禪戒與禪一果禪俱行。正語正業正命。正命者。建立身業口業。無別體故。身業口業從無貪無恚無癡生。無恚無癡生者。名正語正業。無貪生者。名正命。雖一心中有三善根。以增上故說如貪等。行如動風藥如字音。依別解脫戒者。謂受戒式叉尸羅隨轉亦有斷律儀。契經品當廣說。問是身業口業何等不隨心轉。何等隨心轉。答。

無作在欲界　　作依於二有

【現代漢語翻譯】答：因為彼初禪（Dhyana，佛教禪定中的第一禪）的力量生起，作意（Manaskara，心理活動）現在前，所以生起（身口業）。如果說善業也應該如此，那是不對的。因為生於上地（更高層次的禪定）或下地（較低層次的禪定）的善心，不會現在前，因為它們比較弱。隱沒於色界（Rupadhatu，佛教三界之一，色界天眾生所居之處）的（身口業）。如果隱沒的是無記（Avyakrta，非善非惡）的身口業，在初禪，不是上地，沒有生起作意，所以不是生於上地或下地的染污心（Klista-citta，被煩惱染污的心）現在前，因為已經離欲（Viraga，脫離慾望）。也不在欲界（Kamadhatu，佛教三界之一，眾生有情慾和物質慾望的界）修道斷煩惱等起身口業。而且欲界修道斷煩惱一向是不善的。見道（Darshana-marga，佛教修行道中的見道位）斷心不起身口業。此品後面會說。不善在欲界（Kamadhatu）的，如果是染污中的不善，在欲界，不是。為什麼呢？因為彼善心容易得到，正受（Samadhi，禪定）長養，沒有無慚（Ahrikya，不知羞恥）無愧（Anapatrapya，不覺羞恥），沒有苦受（Dukkha-vedana，痛苦的感受）。不善者受苦受眷屬報。色界（Rupadhatu）沒有，沒有。沒有**業受欲界報，因為界不同，因果斷界。已經說了身口業的自性、種地，所謂無作律儀（Asamskrita-sila，不作惡的戒律）的差別，現在當說。

若作無作戒，略說有三種，無漏及禪生，依別解脫戒。

若作無作戒略說有三種者。無作戒如果被律儀（Sila，戒律）所攝，略說應當知道有三種。問：哪三種？答：無漏（Anasrava，沒有煩惱）及禪生（Dhyana-ja，由禪定所生）依別解脫戒（Pratimoksha-sila，別解脫戒）。彼無漏戒與道一果道俱行，所謂學（Saiksa，有學）無學（Asaiksa，無學）。禪生者，彼禪戒與禪一果禪俱行。正語（Samyag-vac，八正道之一，正確的言語）正業（Samyak-karmanta，八正道之一，正確的行為）正命（Samyag-ajiva，八正道之一，正確的謀生方式）。正命者，建立身業口業，沒有別體。身業口業從無貪（Allobha，不貪婪）無恚（Advesha，不嗔恨）無癡（Amoha，不愚癡）生。無恚無癡生者，名叫正語正業。無貪生者，名叫正命。雖然一心中有三善根，因為增上的緣故這樣說，如同貪等。行如動風，藥如字音。依別解脫戒者，謂受戒式叉尸羅（Siksha-sila，學戒）隨轉，也有斷律儀。契經品後面會詳細說。問：是身業口業，哪些不隨心轉，哪些隨心轉？答：

無作在欲界，作依於二有。

【English Translation】 Answer: Because the power of that first Dhyana (first level of meditative absorption in Buddhism) arises, and Manaskara (attention, mental activity) is present, therefore (body and speech karma) arises. If it is said that good karma should also be like this, that is not correct. Because good thoughts arising in higher realms (higher levels of Dhyana) or lower realms (lower levels of Dhyana) are not present, because they are weaker. (Body and speech karma) that is latent in the Rupadhatu (the realm of form, one of the three realms in Buddhism, where beings possess form). If what is latent is neutral (Avyakrta, neither good nor bad) body and speech karma, in the first Dhyana, not a higher realm, there is no arising of attention, so it is not defiled thoughts (Klista-citta, mind defiled by afflictions) arising in higher or lower realms that are present, because one has already detached from desire (Viraga, freedom from desire). Also, it is not in the Kamadhatu (the realm of desire, one of the three realms in Buddhism, where beings are driven by desires) that one cultivates the path, severs afflictions, and so forth, to generate body and speech karma. Moreover, cultivating the path and severing afflictions in the Kamadhatu is always unwholesome. The mind of severing in the Darshana-marga (the path of seeing, the first stage of the noble eightfold path) does not generate body and speech karma. This will be discussed later in this section. Unwholesome karma in the Kamadhatu, if it is unwholesome within defilement, is in the Kamadhatu, not . Why? Because good thoughts are easily attained there, Samadhi (meditative concentration) is cultivated, there is no Ahrikya (shamelessness) or Anapatrapya (lack of remorse), and there is no Dukkha-vedana (feeling of suffering). The unwholesome receive the retribution of suffering and association. The Rupadhatu does not have , it does not have. There is no ** karma that receives retribution in the Kamadhatu, because the realms are different, and the cause and effect are in different realms. The nature and location of body and speech karma have already been discussed, as well as the differences in Asamskrita-sila (non-active precepts), now we will discuss.

If acting and non-acting precepts, briefly speaking, there are three kinds: unconditioned, born of Dhyana, based on Pratimoksha precepts.

If acting and non-acting precepts, briefly speaking, there are three kinds. If non-acting precepts are included in Sila (precepts), briefly speaking, it should be known that there are three kinds. Question: What are the three kinds? Answer: Unconditioned (Anasrava, without outflows), born of Dhyana (Dhyana-ja, born from meditative absorption), and based on Pratimoksha-sila (Pratimoksha precepts). Those unconditioned precepts accompany the path and its fruit, namely the Saiksa (learner) and Asaiksa (non-learner). Those born of Dhyana, those Dhyana precepts accompany Dhyana and its fruit. Samyag-vac (right speech, one of the eightfold path), Samyak-karmanta (right action, one of the eightfold path), Samyag-ajiva (right livelihood, one of the eightfold path). Right livelihood establishes body and speech karma, without a separate entity. Body and speech karma arise from Allobha (non-greed), Advesha (non-hatred), and Amoha (non-delusion). What arises from non-hatred and non-delusion is called right speech and right action. What arises from non-greed is called right livelihood. Although there are three wholesome roots in one mind, it is said this way because of their prominence, like greed and so on. Action is like moving wind, medicine is like the sound of words. Based on Pratimoksha precepts, namely receiving the Siksha-sila (training precepts) and following them, there is also the severance of precepts. The Sutra section will discuss this in detail later. Question: Which of these body and speech karmas do not follow the mind, and which follow the mind? Answer:

Non-action is in the Kamadhatu, action depends on the two existences.

當知非心俱　　謂余心俱說

欲界無作不隨心轉。謂受戒已不善無記心亦隨轉。亦不與善不善無記心隨轉異相故。又復覆惡戒故。由作故。不定故。作者欲色界亦不隨心轉。由身故。非心一果故。謂余心俱說者。禪律儀無漏律儀是余。彼隨心轉。心一果故。由心故。已說建立業。成就戒今當說。

無漏戒律儀　　得道則成就　禪生若得禪　　持戒生欲界

無漏戒律儀得道則成就者。得道謂一切聖道。從苦法忍乃至無生智。成就無漏律儀。此無漏律儀在六地。未來中間根本四禪。彼須陀洹斯陀含向及果。成就一地無漏戒。阿那含向或成就一地或六地。阿那含果或三地乃至六地。阿羅漢六地。禪生若得禪者。若得禪成就禪律儀。謂得不失此亦六地。持戒生欲界者。若受戒則成就別解脫律儀。此律儀謂欲界人非余。無受分故。已略說成就戒。世分別今當說。

謂住別解脫　　無作于轉時　當知恒成就　　盡不捨過去

謂住別解脫無作于轉時當知恒成就者。別解脫律儀現在無作戒常成就。唸唸得未曾得。盡不捨過去者。住別解脫律儀無作若滅而不捨。則成就過去。舍事。此品后當說。

若有作于作　　即時立中世　已盡而不捨　　當知成過去

若有作于作即時立中世者。中世

【現代漢語翻譯】現代漢語譯本：『當知非心俱，謂余心俱說』：應當知道，不是所有與心相關的行為都隨心而轉，以下將說明哪些是隨心而轉的。欲界的『無作』（karma, 業力）不隨心轉。也就是說，即使已經受戒，不善或無記的心念也會隨之轉變。這是因為它不與善、不善或無記的心念以相同的方式轉變，而且還會掩蓋惡行。此外，由於是『作』（karma, 業力）所致，具有不確定性。作者的意願也不隨心而轉，因為這是由身體所決定的，而且不是心的唯一結果。『謂余心俱說者』：這裡所說的『余』，指的是禪定中的律儀（śīla, 戒律）和無漏的律儀。這些是隨心而轉的，因為它們是心的一種結果，並且是由心所決定的。以上已經說明了業的建立，接下來將說明戒的成就。『無漏戒律儀，得道則成就；禪生若得禪，持戒生欲界』：無漏的戒律儀，在證得聖道時便會成就。『得道』指的是一切聖道，從苦法忍（kṣānti, 忍）到無生智（anutpāda-jñāna, 無生智）。成就無漏律儀需要在六地（bhūmi, 層次）——未來、中間、根本四禪（dhyāna, 禪定）。須陀洹（srota-āpanna, 預流果）、斯陀含（sakṛdāgāmin, 一來果）向和果，成就一地的無漏戒。阿那含（anāgāmin, 不還果）向可能成就一地或六地。阿那含果可能成就三地乃至六地。阿羅漢（arhat, 阿羅漢）成就六地。如果通過禪定而生，那麼在獲得禪定時，禪律儀便會成就。也就是說，獲得禪定並且不失去它，這也需要在六地。『持戒生欲界』：如果受戒，那麼別解脫律儀（prātimokṣa-saṃvara-śīla, 別解脫戒）便會成就。這種律儀是為欲界的人準備的，其他人沒有受戒的資格。以上簡要說明了戒的成就，接下來將說明世間的分別。『謂住別解脫，無作于轉時，當知恒成就，盡不捨過去』：如果安住于別解脫戒，那麼在轉變時，無作戒（asaṃvara, 無作戒）會持續成就。別解脫律儀現在的無作戒會持續成就，每一念都在獲得未曾獲得的東西。『盡不捨過去者』：如果安住于別解脫律儀，即使無作戒已經滅盡，也不會捨棄，因此成就過去。捨棄這件事，將在後面的章節中說明。『若有作于作，即時立中世，已盡而不捨，當知成過去』：如果正在進行『作』（karma, 業力），那麼當下就處於中世（madhya, 中間）。 English version: 『When knowing non-mind-associated, saying remaining mind-associated』: It should be known that not all actions associated with the mind follow the mind; the following will explain which ones follow the mind. The 『non-action』 (asaṃvara, non-restraint) of the desire realm does not follow the mind. That is, even if one has taken vows, unwholesome or neutral thoughts will still change accordingly. This is because it does not change in the same way as wholesome, unwholesome, or neutral thoughts, and it also conceals evil deeds. Furthermore, because it is caused by 『action』 (karma), it has uncertainty. The author's intention also does not follow the mind, because it is determined by the body and is not the sole result of the mind. 『Saying remaining mind-associated』: The 『remaining』 mentioned here refers to the precepts (śīla, morality) in meditation and the unconditioned precepts. These follow the mind because they are a result of the mind and are determined by the mind. The establishment of karma has been explained above; next, the accomplishment of precepts will be explained. 『Unconditioned precepts, accomplished upon attaining the path; meditation arises if meditation is attained, upholding precepts born in the desire realm』: The unconditioned precepts are accomplished upon attaining the holy path. 『Attaining the path』 refers to all holy paths, from the forbearance of suffering (kṣānti, patience) to the wisdom of non-origination (anutpāda-jñāna, non-arising wisdom). Accomplishing unconditioned precepts requires being in the six grounds (bhūmi, levels) – the future, intermediate, and fundamental four meditations (dhyāna, meditation). Stream-enterers (srota-āpanna, stream enterer), once-returners (sakṛdāgāmin, once-returner) towards and fruits, accomplish unconditioned precepts in one ground. Non-returners (anāgāmin, non-returner) towards may accomplish one or six grounds. Non-returner fruits may accomplish three to six grounds. Arhats (arhat, arhat) accomplish six grounds. If arising through meditation, then upon attaining meditation, the precepts of meditation will be accomplished. That is, attaining meditation and not losing it also requires being in the six grounds. 『Upholding precepts born in the desire realm』: If one takes vows, then the Prātimokṣa precepts (prātimokṣa-saṃvara-śīla, individual liberation vows) will be accomplished. These precepts are prepared for people in the desire realm; others are not qualified to take vows. The accomplishment of precepts has been briefly explained above; next, the worldly distinctions will be explained. 『Saying abiding in individual liberation, non-action at the time of transformation, know that it is constantly accomplished, exhausting without abandoning the past』: If one abides in the Prātimokṣa precepts, then at the time of transformation, the non-action precepts (asaṃvara, non-restraint) will continue to be accomplished. The current non-action precepts of the Prātimokṣa precepts will continue to be accomplished, with each thought obtaining something never before obtained. 『Exhausting without abandoning the past』: If one abides in the Prātimokṣa precepts, even if the non-action precepts have been exhausted, they will not be abandoned, thus accomplishing the past. The matter of abandonment will be explained in later chapters. 『If there is action in action, then the middle age is immediately established, having been exhausted without abandoning, know that it becomes the past』: If one is currently engaged in 『action』 (karma), then one is currently in the middle age (madhya, middle).

【English Translation】 English version: 『When knowing non-mind-associated, saying remaining mind-associated』: It should be known that not all actions associated with the mind follow the mind; the following will explain which ones follow the mind. The 『non-action』 (asaṃvara, non-restraint) of the desire realm does not follow the mind. That is, even if one has taken vows, unwholesome or neutral thoughts will still change accordingly. This is because it does not change in the same way as wholesome, unwholesome, or neutral thoughts, and it also conceals evil deeds. Furthermore, because it is caused by 『action』 (karma), it has uncertainty. The author's intention also does not follow the mind, because it is determined by the body and is not the sole result of the mind. 『Saying remaining mind-associated』: The 『remaining』 mentioned here refers to the precepts (śīla, morality) in meditation and the unconditioned precepts. These follow the mind because they are a result of the mind and are determined by the mind. The establishment of karma has been explained above; next, the accomplishment of precepts will be explained. 『Unconditioned precepts, accomplished upon attaining the path; meditation arises if meditation is attained, upholding precepts born in the desire realm』: The unconditioned precepts are accomplished upon attaining the holy path. 『Attaining the path』 refers to all holy paths, from the forbearance of suffering (kṣānti, patience) to the wisdom of non-origination (anutpāda-jñāna, non-arising wisdom). Accomplishing unconditioned precepts requires being in the six grounds (bhūmi, levels) – the future, intermediate, and fundamental four meditations (dhyāna, meditation). Stream-enterers (srota-āpanna, stream enterer), once-returners (sakṛdāgāmin, once-returner) towards and fruits, accomplish unconditioned precepts in one ground. Non-returners (anāgāmin, non-returner) towards may accomplish one or six grounds. Non-returner fruits may accomplish three to six grounds. Arhats (arhat, arhat) accomplish six grounds. If arising through meditation, then upon attaining meditation, the precepts of meditation will be accomplished. That is, attaining meditation and not losing it also requires being in the six grounds. 『Upholding precepts born in the desire realm』: If one takes vows, then the Prātimokṣa precepts (prātimokṣa-saṃvara-śīla, individual liberation vows) will be accomplished. These precepts are prepared for people in the desire realm; others are not qualified to take vows. The accomplishment of precepts has been briefly explained above; next, the worldly distinctions will be explained. 『Saying abiding in individual liberation, non-action at the time of transformation, know that it is constantly accomplished, exhausting without abandoning the past』: If one abides in the Prātimokṣa precepts, then at the time of transformation, the non-action precepts (asaṃvara, non-restraint) will continue to be accomplished. The current non-action precepts of the Prātimokṣa precepts will continue to be accomplished, with each thought obtaining something never before obtained. 『Exhausting without abandoning the past』: If one abides in the Prātimokṣa precepts, even if the non-action precepts have been exhausted, they will not be abandoned, thus accomplishing the past. The matter of abandonment will be explained in later chapters. 『If there is action in action, then the middle age is immediately established, having been exhausted without abandoning, know that it becomes the past』: If one is currently engaged in 『action』 (karma), then one is currently in the middle age (madhya, middle).

。謂現在住身口求受戒。爾時成就現在身口作。已盡而不捨。當知成過去者。若作盡不捨。爾時成就過去作。非現在。以作不念念相續生故。

若得禪無作　　成就滅未至　中若入正受　　作亦如前說

若得禪無作成就滅未至者。若得禪彼則成就過去未來禪律儀。若初得禪彼無始生死滅過去者今悉得之。中若入正受者。如禪正受現在。彼無作亦爾。隨心生故。作亦如前說者。如前別解脫作求時成就現在。若滅已不捨。爾時成就過去非現在。住禪者作亦如是。問若生色界。云何成就作。答世尊到色界。色界諸天禮敬右繞。乃至未究竟。爾時成就過去作。

悉成就當知　　得道若未生　中間道在心　　盡不捨前世

悉成就當知得道若未生者。一切聖人一切時成就未來無漏律儀。中間道在心者。若道現在爾時成就無漏無作律儀。盡不捨前世者。前世是過去。若彼無作滅已不捨。是成就過去。

若作不善業　　立戒成就二　至彼纏所纏　　盡已盡當知

若作不善業立戒成就二者。謂住別解脫禪生無漏律儀。若以不善極惱纏。起加捲等不善作無作。此則成就作無作。此說未離欲行不善故。問幾時成就。答至彼纏所纏。乃至纏未舍住非律儀。盡已盡當知者。若彼纏盡。作無作亦盡。

若

【現代漢語翻譯】現代漢語譯本：如果現在以身口意求受戒律，那麼就成就了現在的身口意行為。如果（此行為）已經結束但（戒體）沒有捨棄，應當知道成就了過去的行為。如果行為已經結束且沒有捨棄，那麼就成就了過去的行為，而不是現在的，因為行為不是念念相續產生的。

『如果獲得禪定無作，成就滅盡但尚未到達（滅盡定），中間如果進入正受，行為也如前面所說。』

如果獲得禪定無作，成就滅盡但尚未到達（滅盡定），如果獲得禪定，那麼他就成就了過去和未來的禪定律儀。如果初次獲得禪定，那麼他無始生死以來滅盡的過去（惡業），現在全部都得到了（清凈）。中間如果進入正受，如同禪定正受是現在一樣，他的無作也是如此，隨心而生。『行為也如前面所說』，如同前面別解脫的行為，在求戒時成就現在，如果（戒體）滅盡但沒有捨棄，那麼就成就了過去而不是現在。住在禪定中的人的行為也是這樣。問：如果生於（此處原文缺失），如何成就行為？答：世尊到達（此處原文缺失），**（此處原文缺失）諸天禮敬右繞，乃至沒有究竟，那時就成就了過去的行為。

『應當知道全部成就，如果獲得道但尚未生起，中間道在心中，（惡業）滅盡但沒有捨棄前世。』

『應當知道全部成就，如果獲得道但尚未生起』，一切聖人一切時都成就未來的無漏律儀。『中間道在心中』，如果道是現在，那麼就成就了無漏無作律儀。『（惡業）滅盡但沒有捨棄前世』，前世是過去，如果他的無作滅盡但沒有捨棄，這就是成就了過去。

『如果造作不善業，立戒成就二者，直到被煩惱所纏縛，（煩惱）滅盡時（惡業）也應當知道已經滅盡。』

『如果造作不善業，立戒成就二者』，是指住在別解脫戒、禪定、生起無漏律儀。如果因為不善的極度惱怒纏縛，生起加害、捲縮等不善的作和無作，這就成就了作和無作。這是說還沒有離開慾望而行不善的緣故。問：什麼時候成就？答：『直到被煩惱所纏縛』，乃至煩惱沒有捨棄，就住在非律儀中。『（煩惱）滅盡時（惡業）也應當知道已經滅盡』，如果他的煩惱滅盡，作和無作也滅盡。

【English Translation】 English version: If one now seeks to receive precepts with body, speech, and mind, then one accomplishes the present actions of body, speech, and mind. If (this action) has ended but (the precept body) has not been abandoned, it should be known that one accomplishes the past action. If the action has ended and has not been abandoned, then one accomplishes the past action, not the present, because the action is not produced in continuous moments.

'If one obtains dhyana (禪定) [meditative absorption] and non-action, one accomplishes cessation but has not yet reached (the cessation attainment), if in the middle one enters correct samadhi (正受) [right concentration], the action is also as previously described.'

If one obtains dhyana and non-action, accomplishing cessation but not yet reaching (the cessation attainment), if one obtains dhyana, then he accomplishes the past and future dhyana precepts. If one initially obtains dhyana, then all the past (bad karma) that has been extinguished since beginningless samsara (生死) [cycle of birth and death] is now obtained (purified). If in the middle one enters correct samadhi, just as dhyana samadhi is present, so is his non-action, arising according to the mind. 'The action is also as previously described,' just as the action of individual liberation (別解脫) [pratimoksha] before, one accomplishes the present when seeking precepts, if (the precept body) is extinguished but not abandoned, then one accomplishes the past, not the present. The action of one dwelling in dhyana is also like this. Question: If one is born in ** (missing text), how does one accomplish action? Answer: When the World-Honored One (世尊) [Buddha] arrives at ** (missing text), the ** (missing text) devas (諸天) [gods] pay homage and circumambulate to the right, until it is not completed, then one accomplishes the past action.

'One should know that all is accomplished, if one obtains the path but it has not yet arisen, in the middle the path is in the mind, (bad karma) is extinguished but one has not abandoned the previous life.'

'One should know that all is accomplished, if one obtains the path but it has not yet arisen,' all sages at all times accomplish the future unconditioned precepts. 'In the middle the path is in the mind,' if the path is present, then one accomplishes the unconditioned non-action precepts. '(Bad karma) is extinguished but one has not abandoned the previous life,' the previous life is the past, if his non-action is extinguished but not abandoned, this is accomplishing the past.

'If one creates unwholesome karma, establishing precepts accomplishes both, until one is bound by afflictions, when (afflictions) are extinguished, (bad karma) should also be known to be extinguished.'

'If one creates unwholesome karma, establishing precepts accomplishes both,' refers to dwelling in individual liberation precepts, dhyana, and arising unconditioned precepts. If, because of unwholesome extreme anger and affliction, one generates unwholesome actions and non-actions such as harming and shrinking, then one accomplishes action and non-action. This is because one has not yet left desire and acts unwholesomely. Question: When is it accomplished? Answer: 'Until one is bound by afflictions,' until afflictions are not abandoned, one dwells in non-precepts. 'When (afflictions) are extinguished, (bad karma) should also be known to be extinguished,' if his afflictions are extinguished, action and non-action are also extinguished.

住不律儀　　無作成就中　能受不愛果　　或復盡不捨

若住不律儀無作成就中能受不愛果者。住不律儀。謂屠膾等。彼一切時現在成就不善無作。不善無作唸唸生故。或復盡不捨者。彼無作滅不捨。則成就過去。

若剎那住作　　即時說中世　已盡而不捨　　善於上相違

若剎那住作即時說中世者。彼住不律儀者。受不律儀時。成就現在作。已盡而不捨者。彼作滅而不失。則成就過去非現在。不相續故。善於上相違者。如住律儀說不善。住不律儀說善。

若處中所作　　是則立中世　若盡而不捨　　或二亦復一

若處中所作是則立中世者。處中。謂非律儀非不律儀。若受善時心不淳凈。成就現在善作。若住不善時不極惱纏。成就現在不善作。若盡而不捨者。滅已不捨。彼成就過去作非現在。不相續生故。或二者。若善淳凈心。不善極惱纏。受彼現在成就作及無作。亦復一者。謂第二剎那起唯無作現在。若過去現在分別。若善不善分別亦爾。

隱沒不隱沒　　二作俱非盡　及凈不凈等　　一切無生說

隱沒不隱沒二作俱非盡者。若隱沒無記及不隱沒無記作不成就。過去羸劣心等起故。餘勢不強故。若現在受作時則成就現在。剎那成就故亦不說無作。以無記無俱故。及凈

【現代漢語翻譯】現代漢語譯本住于不律儀，處於無作成就之中，能承受不喜愛的果報，或者已經滅盡而不捨棄。

如果住于不律儀，處於無作成就之中，能承受不喜愛的果報。住于不律儀，例如屠夫等。他們一切時都持續成就著不善的無作（akriya）。因為不善的無作唸唸生起，或者已經滅盡而不捨棄，他們的無作滅去而不捨棄，就成就了過去。

如果剎那間住于作，即時說是處於中間狀態，已經滅盡而不捨棄，善與上述情況相反。

如果剎那間住于作，即時說是處於中間狀態。那些住于不律儀的人，在接受不律儀時，成就現在的作（kriya）。已經滅盡而不捨棄，他們的作滅去而不失，就成就了過去而非現在，因為不相續。善與上述情況相反，例如住于律儀而說不善，住于不律儀而說善。

如果在處中所作，這就是建立中間狀態，如果滅盡而不捨棄，或者兩者，或者也是一。

如果在處中所作，這就是建立中間狀態。處於中間，指的是非律儀非不律儀。如果接受善時，心不清凈，就成就現在的善作。如果住于不善時，不極度被煩惱纏繞，就成就現在的不善作。如果滅盡而不捨棄，滅去後不捨棄，他們就成就過去的作而非現在，因為不相續生起。或者兩者，指的是如果善心淳凈，不善心極度被煩惱纏繞，接受這些時，現在成就作和無作。也是一，指的是第二剎那生起時，只有無作是現在的。如果分別過去和現在，如果分別善和不善也是如此。

隱沒和不隱沒，兩種作都不是完全滅盡，以及清凈和不清凈等，一切都說是無生。

隱沒和不隱沒，兩種作都不是完全滅盡，如果隱沒的無記（avyākrta）以及不隱沒的無記作不成就，因為過去羸弱的心等生起。其餘的勢力不強。如果在現在接受作時，就成就現在。因為剎那成就，所以也不說無作。因為無記沒有俱起。

【English Translation】 English version Dwelling in non-restraint, in the midst of non-action accomplishment, One can receive undesirable consequences, or having ceased, not abandon.

If dwelling in non-restraint, in the midst of non-action accomplishment, one can receive undesirable consequences. Dwelling in non-restraint refers to butchers and the like. They are constantly accomplishing unwholesome non-action (akriya). Because unwholesome non-action arises moment by moment, or having ceased, not abandoning, their non-action ceases without being abandoned, thus accomplishing the past.

If momentarily dwelling in action, it is immediately said to be in the middle state, Having ceased but not abandoning, good is contrary to the above.

If momentarily dwelling in action, it is immediately said to be in the middle state. Those dwelling in non-restraint, when receiving non-restraint, accomplish present action (kriya). Having ceased but not abandoning, their action ceases without being lost, thus accomplishing the past, not the present, because it is not continuous. Good is contrary to the above, such as dwelling in restraint and speaking of unwholesome, dwelling in non-restraint and speaking of wholesome.

If action is done in a place, then this establishes the middle state, If having ceased but not abandoning, or both, or also one.

If action is done in a place, then this establishes the middle state. Being in the middle refers to neither restraint nor non-restraint. If when receiving wholesome, the mind is not pure, then present wholesome action is accomplished. If dwelling in unwholesome, not extremely afflicted by afflictions, then present unwholesome action is accomplished. If having ceased but not abandoning, having ceased and not abandoning, they accomplish past action, not present, because it does not arise continuously. Or both, referring to if the wholesome mind is pure, the unwholesome mind is extremely afflicted by afflictions, when receiving these, present action and non-action are accomplished. Also one, referring to when the second moment arises, only non-action is present. If distinguishing between past and present, it is also the same if distinguishing between wholesome and unwholesome.

Concealed and un-concealed, both actions are not completely ceased, As well as pure and impure, etc., all are said to be unarisen.

Concealed and un-concealed, both actions are not completely ceased, if concealed indeterminate (avyākrta) and un-concealed indeterminate action are not accomplished, because past weak minds and the like arise. The remaining force is not strong. If receiving action in the present, then the present is accomplished. Because it is accomplished momentarily, non-action is also not spoken of. Because the indeterminate does not have co-arising.

不凈等一切無生說者。若善不善隱沒無記及不隱沒無記作悉不成就。未來以無住。未來世受作故。問何等為律儀不律儀。答。

流注相續成　　善及不善戒　於一切眾生　　律儀不律儀

彼別解脫律儀者。謂受戒於一切眾生一切時戒不斷。或十二種或二十一種隨轉。不律儀者。謂住不律儀於一切眾生一切時惡戒不斷。問何等住不律儀。答十二種住不律儀。所謂屠羊養雞養豬捕鳥捕魚獵師作賊魁膾守獄咒龍屠犬司獵。屠羊者。謂殺羊。以殺心若養若賣若殺。悉名屠羊。養雞養豬亦如是。捕鳥者。殺鳥自活。捕魚獵師亦如是。作賊者。常行劫害。魁膾者。主殺人自活。守獄者。以守獄自活。咒龍者。習咒龍蛇戲樂自活。屠犬者。旃陀羅。司獵者。王家獵主。若屠羊者。雖不殺餘眾生。而於一切眾生所得不律儀。何以故。若一切眾生為羊像在前者。于彼一切悉起害心。一切眾生有作羊理故。若復無作羊理者。于彼亦有害心故得不律儀。如住慈心仁想普周。當知住余不律儀亦如是。若王若典刑若聽訟官有害心者。悉墮不律儀義。問得律儀齋何時。答。

謂受律儀戒　　盡壽或日夜　不律儀盡壽　　二俱無增受

謂受律儀戒盡壽或日夜者。受別解脫律儀有二種。或盡壽者。謂七眾。七眾者。比丘比丘尼

【現代漢語翻譯】現代漢語譯本：如果有人主張『不凈』（asubha，不純潔）等一切法皆『無生』（anutpāda，不生起），那麼善、不善、隱沒無記（obhata-avyākrta，被遮蔽的無記）以及不隱沒無記（anobhata-avyākrta，未被遮蔽的無記）的作為，都將無法成就。因為未來是『無住』（asthita，不住留）的，未來世的領受和作為也是如此。問：什麼是『律儀』（samvara，戒律）和『不律儀』（asamvara，非戒律）？答：『流注相續成，善及不善戒，於一切眾生，律儀不律儀。』彼『別解脫律儀』（prātimokṣa-samvara，波羅提木叉戒）是指：受戒者對於一切眾生、一切時，戒律不斷。或者依十二種或二十一種戒條隨之而行。『不律儀』是指：安住于不律儀者，對於一切眾生、一切時，惡戒不斷。問：什麼叫做安住于不律儀？答：有十二種安住于不律儀的情況。即：屠羊、養雞、養豬、捕鳥、捕魚、獵師、作賊、魁膾（劊子手）、守獄、咒龍、屠犬、司獵。屠羊者，是指殺羊的人。以殺心，無論是飼養、販賣還是宰殺羊，都稱為屠羊。養雞養豬的情況也類似。捕鳥者，是指以殺鳥為生的人。捕魚和獵師的情況也類似。作賊者，是指經常進行搶劫傷害的人。魁膾者，是指以殺人為生的人。守獄者，是指以看守監獄為生的人。咒龍者，是指學習咒術，與龍蛇嬉戲娛樂為生的人。屠犬者，是指旃陀羅（caṇḍāla，印度種姓制度中從事低下職業的人）。司獵者，是指王家的獵場主管。如果屠羊者，即使不殺其他眾生，也會對一切眾生獲得不律儀。為什麼呢？如果一切眾生以羊的形象出現在他面前，那麼他對所有這些眾生都會生起加害之心。因為一切眾生都有可能變成羊。如果實際上沒有變成羊的可能性，他也會對他們產生加害之心，因此獲得不律儀。正如安住于慈心和仁愛之想，普遍施予一切眾生一樣，應當知道安住于其他不律儀也是如此。如果國王、典刑官或聽訟官懷有加害之心，都屬於墮入不律儀的範疇。問：何時能獲得律儀齋（samvara-upavāsa，持戒齋戒）？答：『謂受律儀戒，盡壽或日夜，不律儀盡壽，二俱無增受。』意思是說，受持律儀戒，可以是盡一生，也可以是一日一夜。受持別解脫律儀有兩種情況：一種是盡一生受持，指七眾（sapta parisah，佛教中的七種僧團成員）。七眾是指：比丘（bhikṣu，男性出家人）、比丘尼（bhikṣuṇī，女性出家人）……

【English Translation】 English version: If someone asserts that 'impurity' (asubha) and all dharmas are 'unborn' (anutpāda), then the actions of good, non-good, obscured indeterminate (obhata-avyākrta), and non-obscured indeterminate (anobhata-avyākrta) will not be accomplished. Because the future is 'non-abiding' (asthita), and so are the experiences and actions of the future world. Question: What are 'restraint' (samvara) and 'non-restraint' (asamvara)? Answer: 『Flowing continuity accomplishes, good and non-good precepts, towards all beings, restraint and non-restraint.』 The 'Prātimokṣa-restraint' (prātimokṣa-samvara) refers to: one who takes precepts, for all beings and at all times, the precepts are unbroken. Or follows twelve or twenty-one precepts accordingly. 'Non-restraint' refers to: one who abides in non-restraint, for all beings and at all times, evil precepts are unbroken. Question: What is meant by abiding in non-restraint? Answer: There are twelve kinds of abiding in non-restraint. Namely: slaughtering sheep, raising chickens, raising pigs, catching birds, catching fish, hunters, thieves, executioners, prison guards, cursing dragons, slaughtering dogs, and hunting masters. A sheep slaughterer refers to someone who kills sheep. With the intention to kill, whether raising, selling, or slaughtering sheep, all are called sheep slaughterers. Raising chickens and raising pigs are similar. A bird catcher refers to someone who lives by killing birds. Catching fish and hunters are similar. A thief refers to someone who constantly engages in robbery and harm. An executioner refers to someone who lives by killing people. A prison guard refers to someone who lives by guarding prisons. A dragon curser refers to someone who learns spells and amuses themselves by playing with dragons and snakes. A dog slaughterer refers to a caṇḍāla (a person of low caste in the Indian caste system). A hunting master refers to the hunting master of the royal family. If a sheep slaughterer, even if they do not kill other beings, will obtain non-restraint towards all beings. Why? If all beings appear before them in the image of sheep, then they will generate the intention to harm all those beings. Because all beings have the potential to become sheep. If there is actually no possibility of becoming sheep, they will still generate the intention to harm them, and therefore obtain non-restraint. Just as abiding in loving-kindness and thoughts of benevolence, universally bestowing upon all beings, one should know that abiding in other non-restraints is also similar. If a king, a penal officer, or a judge harbors the intention to harm, they all fall into the category of non-restraint. Question: When can one obtain restraint-fasting (samvara-upavāsa)? Answer: 『Having received the precepts of restraint, for life or day and night, non-restraint for life, neither receives increase.』 It means that receiving the precepts of restraint can be for a lifetime or for a day and night. There are two situations for receiving the Prātimokṣa-restraint: one is receiving it for a lifetime, referring to the seven assemblies (sapta parisah). The seven assemblies refer to: bhikṣu (male monastic), bhikṣuṇī (female monastic)...

式叉摩尼沙彌沙彌尼優婆塞優婆夷。日夜者。謂受齋有二種時分齋。日夜及盡壽。問不律儀復云何。答不律儀盡壽。謂不律儀盡形壽。非日夜。問以何等故律儀得日夜非不律儀。答彼無受性故。無有言我日夜受不律儀者。以可羞厭故。善律儀有受性可欣慶故。二俱無增受者。律儀不律儀俱無增受。半月一月六月。善惡希望不究竟舍。日夜戒亦如是。過者不然。無分齋性故。二種分齋前已說。彼因緣故不律儀無日夜受。是因緣前已說。問別解脫律儀云何得。答。

受別解脫戒　　當知從他教　隨心下中上　　得三品律儀

受別解脫戒當知從他教者。別解脫律儀從他教得。若眾若人若法。眾者。謂白四羯磨受具足。人者。謂善來。法者。謂佛及五比丘等。又問樂。謂須陀耶律毗婆沙說十種受具足。所謂自起。謂佛超升離生。謂五比丘善來。謂耶舍等師受。謂摩訶迦葉問樂者謂須陀耶受重法。謂摩訶波阇波提遣使。謂法與律師第五人。謂邊地十眾。謂中國三歸三說。問何等種得律儀。答隨心下中上得三品律儀。若下心受別解脫戒。彼得下戒。下心果故。若極方便行善。乃至離色無色界欲。種三乘種子。眾生種類相續。彼猶下品隨轉。若中心受戒得中律儀。若極方便行善。若不捨戒作諸惡行。彼猶中品隨轉。若增

【現代漢語翻譯】現代漢語譯本式叉摩尼（Śikṣamāṇā，準學女，正學女），沙彌（Śrāmaṇera，勤策男），沙彌尼（Śrāmaṇerī，勤策女），優婆塞（Upāsaka，近事男，在家男居士），優婆夷（Upāsikā，近事女，在家女居士）。日夜者，指的是受齋有兩種時分齋：日夜齋和盡壽齋。問：不律儀又是怎樣的呢？答：不律儀是盡壽的，指的是不律儀盡形壽，而不是日夜。問：因為什麼律儀可以有日夜受，而不律儀沒有呢？答：因為不律儀沒有受的性質。沒有人會說『我日夜受不律儀』，因為這是可羞恥和厭惡的。而善律儀有受的性質，是可欣喜和慶賀的。律儀和不律儀都沒有增加受的情況。律儀和不律儀都沒有增加受的情況，無論是半個月、一個月還是六個月，對於善惡的希望都不會徹底捨棄。日夜戒也是如此，過了期限就不是這樣了，因為沒有分齋的性質。兩種分齋前面已經說過了，因為這個因緣，不律儀沒有日夜受。這個因緣前面已經說過了。問：別解脫律儀（Prātimokṣa，波羅提木叉，戒經）是怎樣得到的呢？答：『受別解脫戒，應當知道是從他處教導而得；隨發心下、中、上，得到下、中、上三品律儀。』受別解脫戒應當知道是從他處教導而得，別解脫律儀是從他處教導而得。這個『他』可以是僧眾、個人或法。僧眾指的是通過白四羯磨（jñapti-caturtha-karma，四次羯磨）受具足戒（upasampadā，比丘戒）。個人指的是佛以『善來』的方式度化。法指的是佛和最初的五比丘等。又問到『樂』，須陀耶律毗婆沙（Sūtravibhaṅga，經分別）中說了十種受具足戒的方式，包括自起（佛自己證悟）、超升（佛從兜率天降生）、離生（五比丘的自然出家）、善來（耶舍等人的受戒）、師受（摩訶迦葉的受戒）、問樂（須陀耶的受戒）、受重法（摩訶波阇波提（Mahāprajāpatī，大愛道）受八敬法）、遣使（派遣使者）、法與律師（第五位律師）、邊地十眾（邊遠地區需要十位比丘）、中國三歸三說（中原地區通過三皈依三次陳述）。問：通過哪種發心得到律儀呢？答：隨發心下、中、上得到下、中、上三品律儀。如果以低下的心受別解脫戒，那麼他得到的就是下品戒，因為是下品心的結果。如果極其方便地行善，乃至遠離色界（Rūpadhātu）和無色界（Arūpadhātu）的**欲，種下三乘（Triyāna，聲聞乘，緣覺乘，菩薩乘）的種子，眾生的種類相續，他仍然是下品隨轉。如果以中等的心受戒，得到中品律儀。如果極其方便地行善，如果不捨戒而作各種惡行，他仍然是中品隨轉。如果增加。

【English Translation】 English version Śikṣamāṇā (trainee nun), Śrāmaṇera (novice monk), Śrāmaṇerī (novice nun), Upāsaka (male lay devotee), Upāsikā (female lay devotee). 'Day and night' refers to the two types of fasting observance: day and night fasting and lifelong fasting. Question: What about non-restraint (apratisaṃvara)? Answer: Non-restraint is lifelong, meaning it lasts for the duration of one's life, not just day and night. Question: Why can restraint be undertaken for day and night, but not non-restraint? Answer: Because non-restraint lacks the nature of being undertaken. No one says, 'I will undertake non-restraint for day and night,' because it is shameful and detestable. Good restraint has the nature of being undertaken and is joyful and celebratory. Neither restraint nor non-restraint can be increased. Neither restraint nor non-restraint can be increased, whether it is for half a month, a month, or six months; the hope for good or evil will not be completely abandoned. The day and night precepts are also like this; it is not the same after the time has passed, because it lacks the nature of divided observance. The two types of divided observance have been explained earlier. Because of that reason, non-restraint cannot be undertaken for day and night. That reason has been explained earlier. Question: How is Prātimokṣa (individual liberation) restraint obtained? Answer: 'Know that receiving the Prātimokṣa precepts is obtained through instruction from others; according to whether the mind is inferior, middling, or superior, one obtains the three grades of restraint.' Receiving the Prātimokṣa precepts, know that it is obtained through instruction from others; Prātimokṣa restraint is obtained through instruction from others. This 'other' can be the Saṅgha (community), an individual, or the Dharma (teachings). The Saṅgha refers to receiving full ordination (upasampadā) through the procedure of four karmas (jñapti-caturtha-karma). An individual refers to being converted by the Buddha with 'Welcome.' The Dharma refers to the Buddha and the first five monks, etc. Furthermore, regarding 'joy,' the Sūtravibhaṅga (analysis of the sūtras) speaks of ten ways of receiving full ordination, including self-arising (the Buddha's own enlightenment), ascending (the Buddha's descent from the Tuṣita heaven), leaving birth (the natural renunciation of the five monks), 'Welcome' (the ordination of Yaśa and others), receiving from a teacher (the ordination of Mahākāśyapa), asking for joy (the ordination of Sūtra), receiving the heavy Dharma (Mahāprajāpatī receiving the eight Garudhammas), sending a messenger, the Dharma and the Vinaya master (the fifth Vinaya master), a group of ten in border regions, and the three refuges and three declarations in central China. Question: Through what kind of intention is restraint obtained? Answer: According to whether the mind is inferior, middling, or superior, one obtains the three grades of restraint. If one receives the Prātimokṣa precepts with an inferior mind, then he obtains the inferior precepts, because it is the result of an inferior mind. If one diligently practices good deeds, even to the point of being free from desire in the Form Realm (Rūpadhātu) and Formless Realm (Arūpadhātu), and plants the seeds of the three vehicles (Triyāna), the stream of beings continues, he is still an inferior follower. If one receives the precepts with a middling mind, he obtains the middling restraint. If one diligently practices good deeds, and if he does not abandon the precepts but commits various evil deeds, he is still a middling follower. If one increases.

上心受戒得上律儀。乃至種類相續。猶增上隨轉。或有年少比丘得增上律儀。雖復阿羅漢猶成就下戒。有別解脫戒從下中從中上。謂先以下心受優婆塞律儀。次以中心受沙彌律儀。后以上心受比丘律儀。從中下上從上下中。謂住律儀。有於一切眾生起非一切支非一切因。有於一切眾生起一切支非一切因。有於一切眾生起一切支一切因。有於一切眾生起一切因非一切支者無也。彼眾生者。謂蠕動類。枝者。不殺生乃至不綺語。因者。下中上心。又說。無貪無恚無癡有於一切眾生起非一切支非一切因者。謂下心受優婆塞戒。下心受沙彌戒。有於一切眾生起一切支非一切因者。謂下心受三種戒。或中或上或二。有於一切眾生起一切支一切因者。謂三種心受三種戒。是故於一切眾生起一切因非一切支者無有也。若以初下心受日夜戒。次中心受優婆塞戒。後上心受沙彌戒。謂言應說於一切眾生起一切因非一切支者。此義不然。彼為盡壽故說。問住何等心得別解脫律儀答。於一切眾生起慈心若言我於此受不于彼受不得律儀。噁心隨故。如言我受不獵獸。以少分故是善業不得律儀。以別解脫戒普於一切。能不能所得律儀故。若異此者律儀應有增減。以能者生不能處不能者生能處故。如是有何過。謂非舍時應舍別解脫律儀應頓得別舍應

【現代漢語翻譯】現代漢語譯本：以至誠之心受戒，方能獲得殊勝的律儀（Vinaya，戒律）。乃至各種戒律的種類相續傳承，仍然會隨著增上的心念而轉變。或者有年輕的比丘（bhikkhu，佛教出家男眾）獲得殊勝的律儀，即使是阿羅漢（arhat，斷盡煩惱的聖者）仍然會成就較低的戒律。別解脫戒（Pratimoksha，又稱波羅提木叉，佛教出家眾所受的戒律）的獲得有從下到中，從中到上三種情況。這指的是先以低下的心受優婆塞（upasaka，在家男居士）的律儀，然後以中等的心受沙彌（sramanera，佛教出家沙彌）的律儀，最後以高尚的心受比丘的律儀。也有從中到下，從上到中，從上到下等情況。安住于律儀之中，對於一切眾生，有生起非全部支分，非全部因的情況；有對於一切眾生，生起全部支分，非全部因的情況；有對於一切眾生，生起全部支分，全部因的情況；對於一切眾生，生起全部因，非全部支分的情況是不存在的。這裡所說的眾生，指的是蠕動類的生物。支分指的是不殺生乃至不綺語（不妄語）。因指的是下等心、中等心、上等心。又有人說，無貪、無嗔、無癡（佛教中的三毒）的狀態下，有對於一切眾生生起非全部支分，非全部因的情況。這指的是以低下的心受優婆塞戒，以低下的心受沙彌戒。有對於一切眾生生起全部支分，非全部因的情況，指的是以低下的心受三種戒，或者以中等或上等的心受兩種戒。有對於一切眾生生起全部支分，全部因的情況，指的是以三種心受三種戒。因此，對於一切眾生生起全部因，非全部支分的情況是不存在的。如果最初以低下的心受日夜戒，然後以中等的心受優婆塞戒，最後以高尚的心受沙彌戒，如果說應該說對於一切眾生生起全部因，非全部支分的情況，這種說法是不對的。因為那是爲了盡壽（終身）而說的。問：以什麼樣的心才能獲得別解脫律儀？答：對於一切眾生生起慈悲心。如果說我只在此處受戒，不在彼處受戒，就不能獲得律儀，因為噁心會隨之而來。比如，如果說我受戒不獵獸，因為只是少部分，所以是善業，但不能獲得律儀。因為別解脫戒是普遍適用於一切的。能不能做到都能獲得律儀。如果不是這樣，律儀應該有增減。因為能做到的人會生在不能做到的地方，不能做到的人會生在能做到的地方。如果這樣，會有什麼過失？指的是在不應該捨棄的時候捨棄，別解脫律儀應該立即捨棄。

【English Translation】 English version: Receiving precepts with a sincere mind leads to obtaining superior Vinaya (discipline). Even the continuous transmission of various types of precepts still transforms with increasing mental states. Alternatively, a young bhikkhu (Buddhist monk) who obtains superior Vinaya, even if an arhat (one who has extinguished all defilements), still achieves lower precepts. The Pratimoksha (code of monastic discipline) is obtained in three ways: from lower to middle, from middle to upper. This refers to first receiving the precepts of an upasaka (layman) with a lower mind, then receiving the precepts of a sramanera (novice monk) with a middle mind, and finally receiving the precepts of a bhikkhu with a noble mind. There are also cases from middle to lower, from upper to middle, and from upper to lower. Abiding in the Vinaya, regarding all sentient beings, there are cases of arising not all branches, not all causes; there are cases of arising all branches, not all causes; there are cases of arising all branches, all causes; there is no case of arising all causes, not all branches. The sentient beings referred to here are wriggling creatures. The branches refer to not killing, not lying, etc. The causes refer to lower mind, middle mind, and upper mind. Furthermore, it is said that in the absence of greed, hatred, and delusion (the three poisons in Buddhism), there are cases of arising not all branches, not all causes regarding all sentient beings. This refers to receiving the upasaka precepts with a lower mind, and receiving the sramanera precepts with a lower mind. There are cases of arising all branches, not all causes regarding all sentient beings, which refers to receiving the three precepts with a lower mind, or receiving two precepts with a middle or upper mind. There are cases of arising all branches, all causes regarding all sentient beings, which refers to receiving the three precepts with the three types of minds. Therefore, there is no case of arising all causes, not all branches regarding all sentient beings. If one initially receives the day and night precepts with a lower mind, then receives the upasaka precepts with a middle mind, and finally receives the sramanera precepts with an upper mind, if it is said that one should say that all causes arise, not all branches regarding all sentient beings, this statement is incorrect. Because that is said for the sake of a lifetime. Question: With what kind of mind does one obtain the Pratimoksha? Answer: With a mind of compassion towards all sentient beings. If one says, 'I will receive precepts here but not there,' one cannot obtain the Vinaya, because evil thoughts will follow. For example, if one says, 'I will take a precept not to hunt animals,' because it is only a small part, it is a good deed, but one cannot obtain the Vinaya. Because the Pratimoksha is universally applicable to all. Whether one can do it or not, one can obtain the Vinaya. If it were not so, the Vinaya should have increases and decreases. Because those who can do it will be born in places where they cannot do it, and those who cannot do it will be born in places where they can do it. If so, what fault would there be? It refers to abandoning when one should not abandon, and the Pratimoksha should be abandoned immediately.

不受而得別解脫律儀。于現在陰界入得眾生處所得故。非過去未來墮法數故。以是故應作四句。有陰界入得別解脫律儀。非禪無漏律儀者。謂于現在起前後眷屬及制罪。有陰界入得禪無漏律儀。非別解脫律儀者。謂於過去未來起根本業道。有陰界入得別解脫律儀亦禪無漏律儀者。謂于現在起根本業道。有陰界入不得別解脫律儀及禪無漏律儀者。謂於過去未來起前後眷屬。于生草等得於時舍者不然。生草處起故。謂能不能如是說者不然。眾生前後同性。生草等后非性。於此論阿羅漢般涅槃同此說。后非性故。此義擇品當廣說。問已說別解脫律儀。禪律儀云何得。答。

得色界善心　　得禪律儀戒　是舍彼亦舍　　無漏有六心

得色界善心得禪律儀戒者。若有得色界善心彼得禪律儀。以色界善心戒常隨故。除六心。初禪三識身心。聞慧心。起作業心。命終心。以不定故。定心戒常隨轉。以三識身心外向起故。起作業心亦如是。聞慧心名處起故。死時心羸劣故。第二禪第三禪第四禪有二不定心。謂聞慧心命終心。問無色界何故無戒耶。答彼無色性故。戒者是色。彼中無色無四大性故。若彼有四大者應有戒。無色界無四大故。戒者惡戒對治。非無色界惡戒對治。惡戒者在欲界。無色界四遠遠故。所謂依遠行遠緣遠

【現代漢語翻譯】現代漢語譯本不受而得別解脫律儀（Pratimoksha vows，一種戒律）。因為在現在的陰（Skandha，構成個體的五種要素），界（Ayatana，感覺的來源），入（Dhatu，元素）中，眾生能夠獲得別解脫律儀。不是因為過去或未來屬於墮落之法。因此，應該作出四句判別：有陰、界、入能夠獲得別解脫律儀，但不能獲得禪定和無漏律儀的人，是指現在生起前後眷屬以及制定罪行的人。有陰、界、入能夠獲得禪定和無漏律儀，但不能獲得別解脫律儀的人，是指在過去或未來生起根本業道（Karma path，行為的根本途徑）的人。有陰、界、入能夠獲得別解脫律儀，也能獲得禪定和無漏律儀的人，是指現在生起根本業道的人。有陰、界、入不能獲得別解脫律儀，也不能獲得禪定和無漏律儀的人，是指在過去或未來生起前後眷屬的人。如果有人在生草等處獲得，並於適當時機捨棄，則不然，因為生草處生起。如果說不能這樣說，則不然，因為眾生的前後是同性的，而生草等之後則不是同性。關於阿羅漢（Arhat，已證悟者）般涅槃（Parinirvana，完全的涅槃）的討論，也與此類似，因為之後不是同性。這個意義在擇品中將會詳細說明。問：已經說了別解脫律儀，那麼禪律儀（Dhyana vows，禪定戒律）是如何獲得的呢？答：獲得善心，得禪律儀戒，是舍彼亦舍，無漏有六心。獲得善心而得禪律儀戒，是指如果有人獲得善心，他就獲得了禪律儀。因為善心戒常常相隨。除了六種心：初禪的三識身心、聞慧心、起作業心、命終心。因為這些心是不定的。定心戒常常隨之運轉。因為三識身心向外生起。起作業心也是如此。聞慧心在名處生起。死亡時心力衰弱。第二禪、第三禪、第四禪有兩種不定的心，即聞慧心和命終心。問：沒有，為什麼沒有戒呢？答：因為彼處沒有色性。戒是色法。彼處沒有色法，沒有四大種性。如果彼處有四大，就應該有戒。因為沒有，所以沒有四大。戒是對治惡戒的，而無不是對治惡戒的。惡戒在欲界，無離欲界很遠，所謂依遠、行遠、緣遠。

【English Translation】 English version One obtains Pratimoksha vows (Pratimoksha vows, a type of discipline) without receiving them. Because in the present Skandhas (Skandha, the five aggregates that constitute an individual), Ayatanas (Ayatana, sources of sensation), and Dhatus (Dhatu, elements), sentient beings can obtain Pratimoksha vows. It is not because the past or future belong to the nature of fallen dharmas. Therefore, four distinctions should be made: There are Skandhas, Ayatanas, and Dhatus that can obtain Pratimoksha vows but cannot obtain Dhyana (meditative) and Anasrava (non-outflow) vows. This refers to those who generate prior and subsequent attachments and establish offenses in the present. There are Skandhas, Ayatanas, and Dhatus that can obtain Dhyana and Anasrava vows but cannot obtain Pratimoksha vows. This refers to those who generate fundamental karma paths (Karma path, fundamental pathways of action) in the past or future. There are Skandhas, Ayatanas, and Dhatus that can obtain both Pratimoksha vows and Dhyana and Anasrava vows. This refers to those who generate fundamental karma paths in the present. There are Skandhas, Ayatanas, and Dhatus that cannot obtain Pratimoksha vows or Dhyana and Anasrava vows. This refers to those who generate prior and subsequent attachments in the past or future. If someone obtains them in places like growing grass and abandons them at the appropriate time, it is not so, because it arises in the place of growing grass. If it is said that it cannot be said like this, it is not so, because the prior and subsequent states of sentient beings are of the same nature, while the subsequent state of growing grass, etc., is not of the same nature. The discussion about the Parinirvana (Parinirvana, complete Nirvana) of an Arhat (Arhat, an enlightened being) is similar to this, because the subsequent state is not of the same nature. This meaning will be explained in detail in the chapter on discernment. Question: It has already been said about Pratimoksha vows, so how are Dhyana vows (Dhyana vows, meditative precepts) obtained? Answer: Obtaining wholesome mind, one obtains Dhyana vows, abandoning that, one also abandons, there are six minds without outflows. Obtaining wholesome mind and obtaining Dhyana vows refers to the fact that if someone obtains wholesome mind, they obtain Dhyana vows. Because wholesome mind precepts always accompany it. Except for six types of minds: the three consciousness-body minds of the first Dhyana, the mind of learning and wisdom, the mind of initiating action, and the mind at the time of death. Because these minds are uncertain. The precepts of the mind of concentration constantly revolve with it. Because the three consciousness-body minds arise externally. The mind of initiating action is also like this. The mind of learning and wisdom arises in the place of name. The mind at the time of death is weak. The second, third, and fourth Dhyanas have two uncertain minds, namely the mind of learning and wisdom and the mind at the time of death. Question: Without , why are there no precepts? Answer: Because there is no form nature there. Precepts are form. There is no form there, no four great elements. If there were four great elements there, there should be precepts. Because there is no , there are no four great elements. Precepts are the antidote to evil precepts, while without ** it is not an antidote to evil precepts. Evil precepts are in the desire realm, and without ** it is far from the desire realm, so-called reliance is far, action is far, conditions are far.

對治遠。根本禪一切比智品。雖非斷對治。然有持對治及遠分對治。若苦法智集法智有壞對治。根本禪攝故。未來禪有斷對治。若滅道法智根本禪攝者非壞對治。無漏緣故。問云何舍。答是舍彼亦舍。若失色界心。彼律儀亦失。由心故。問無漏律儀云何得。答無漏有六心。無漏律儀六地心共得。禪未來乃至第四禪。以六地有見道非上地。上地不廣境界故。若依未來超升離生修一地。見道無間等邊修二地等智。謂禪未來所攝及欲界乃至依第四禪超升離生修六地。見道無間等邊修七地等智。問何故。無色界無見道耶。答無忍及法智性故。無拘舍羅善根故(拘舍羅者言業行也)。無戒故。不緣欲界故。問禪律儀無漏律儀有何差別。答禪律儀有垢。無漏律儀離垢。又說禪律儀是根本禪戒。無漏律儀一切無漏戒。此應作四句。或禪律儀非無漏者。謂根本禪世俗戒。無漏律儀非禪者。謂未來中間無漏戒。亦禪無漏律儀者。謂根本禪無漏戒。非禪無漏律儀者。謂未來中間世俗戒。得四句亦如是。問不律儀云何得。答。

若作及受事　　而得不律儀　隨心下中上　　三品惡戒生

若作及受事而得不律儀者。有二因緣得不律儀。謂作及受事。作者。謂不律儀家生。乃至未殺生未得不律儀。若殺生彼得不律儀。受事者。若生余

【現代漢語翻譯】現代漢語譯本：對治遠：在根本禪的一切比智品中，雖然沒有斷的對治，但有持的對治和遠分的對治。如果苦法智和集法智有壞的對治，因為它們被根本禪所包含。未來的禪有斷的對治。如果滅法智和道法智被根本禪所包含，則不是壞的對治，因為它們是無漏的緣故。問：如何捨棄？答：是捨棄，彼亦捨棄。如果失去心，彼律儀也失去，因為由心所致。問：無漏律儀如何獲得？答：無漏有六心。無漏律儀由六地心共同獲得，即禪的未來乃至第四禪。因為六地有見道，而非上地。上地不廣闊境界的緣故。如果依靠未來超升離生修一地，見道無間等邊修二地等智，指的是禪的未來所包含的以及欲界，乃至依靠第四禪超升離生修六地，見道無間等邊修七地等智。問：為什麼無色界沒有見道呢？答：因為沒有忍和法智的自性。沒有拘舍羅（Kusala，善根）善根的緣故（拘舍羅指的是言語行為）。沒有戒的緣故。不緣欲界的緣故。問：禪律儀和無漏律儀有什麼差別？答：禪律儀有垢，無漏律儀離垢。又說禪律儀是根本禪戒，無漏律儀是一切無漏戒。對此應作四句：或者禪律儀不是無漏的，指的是根本禪的世俗戒；無漏律儀不是禪的，指的是未來中間的無漏戒；既是禪又是無漏律儀的，指的是根本禪的無漏戒；不是禪也不是無漏律儀的，指的是未來中間的世俗戒。得四句也是如此。問：不律儀如何獲得？答：『若作及受事，而得不律儀，隨心下中上，三品惡戒生。』如果作及受事而得不律儀，有兩種因緣得到不律儀，即作和受事。作者，指的是不律儀家出生，乃至未殺生時未得不律儀，如果殺生，他就得到不律儀。受事者，如果生於其他...

【English Translation】 English version: Counteracting the Distant: In the chapter on all Higher Knowledges of Fundamental Dhyana (Root Meditation), although there is no counteraction of cutting off, there is counteraction of maintaining and counteraction of distant parts. If the Knowledge of Suffering-Dharma (苦法智, Duḥkha-dharma-jñāna) and the Knowledge of Origination-Dharma (集法智, Samudaya-dharma-jñāna) have counteraction of destruction, it is because they are included in Fundamental Dhyana. Future Dhyana has counteraction of cutting off. If the Knowledge of Cessation-Dharma (滅法智, Nirodha-dharma-jñāna) and the Knowledge of Path-Dharma (道法智, Mārga-dharma-jñāna) are included in Fundamental Dhyana, then it is not counteraction of destruction, because they are unconditioned (無漏, anāsrava). Question: How is it relinquished? Answer: It is relinquishment, and that is also relinquished. If the mind is lost, that discipline (律儀, śīla) is also lost, because of the mind. Question: How is unconditioned discipline obtained? Answer: The unconditioned has six minds. Unconditioned discipline is jointly obtained by the minds of the six planes, namely the future of Dhyana up to the Fourth Dhyana. Because the six planes have the Path of Seeing (見道, darśana-mārga), but not the higher planes. The higher planes do not have broad realms. If one relies on the future to transcend and be born away from desire, cultivating one plane, the Path of Seeing, without interruption, equally cultivates the wisdom of two planes, referring to what is included in the future of Dhyana and the desire realm, up to relying on the Fourth Dhyana to transcend and be born away from desire, cultivating six planes, the Path of Seeing, without interruption, equally cultivates the wisdom of seven planes. Question: Why is there no Path of Seeing in the Formless Realm (無色, arūpa)? Answer: Because there is no nature of forbearance (忍, kṣānti) and Knowledge of Dharma (法智, dharma-jñāna). Because there is no root of good (善根, kuśala) of Kuśala (拘舍羅, referring to verbal actions). Because there is no precept (戒, śīla). Because it does not condition the desire realm. Question: What is the difference between Dhyana discipline and unconditioned discipline? Answer: Dhyana discipline has defilements (垢, mala), unconditioned discipline is free from defilements. It is also said that Dhyana discipline is the precept of Fundamental Dhyana, unconditioned discipline is all unconditioned precepts. Four statements should be made about this: Either Dhyana discipline is not unconditioned, referring to the mundane precept of Fundamental Dhyana; unconditioned discipline is not Dhyana, referring to the unconditioned precept of the future intermediate state; both Dhyana and unconditioned discipline, referring to the unconditioned precept of Fundamental Dhyana; neither Dhyana nor unconditioned discipline, referring to the mundane precept of the future intermediate state. Obtaining the four statements is also like this. Question: How is non-discipline (不律儀, aśīla) obtained? Answer: 『If by action and acceptance, non-discipline is obtained, according to the mind's lower, middle, and upper, three kinds of evil precepts arise.』 If by action and acceptance non-discipline is obtained, there are two causes for obtaining non-discipline, namely action and acceptance. The actor refers to being born in a family of non-discipline, and until one kills, one does not obtain non-discipline. If one kills, one obtains non-discipline. The acceptor, if born in another...

家作是言。我當作此業以自活。彼即得不律儀。問以何名住不律儀。為具耶不具耶。答有說。不具亦名住不律儀。謂不律儀家生。彼性不能語而殺生。得身業性非口業。毗婆沙者說。如律儀不具足不名住律儀。不律儀亦如是。但以惡希望具故生不律儀家。雖性不能語。而以身表語義故從。彼得不律儀。問若住不律儀而受日夜律儀法。爾時得律儀舍不律儀。至明相出彼復舍律儀還得不律儀耶。答有說。得。舍不律儀得律儀。舍律儀得不律儀。有說不得。若一身種類不殺生。乃至身種類盡不得不律儀。無作無受故。舍不律儀得律儀。舍律儀得不律儀。亦非不律儀。問云何得不律儀。答隨心下中上三品惡戒生。若初以下心殺眾生。若受事彼得下殺生無作及下不律儀。謂于餘一切眾生得不律儀所攝。彼后若以中上心殺生。彼得中上殺生無作不律儀。先已得從中上起亦如是。有住不律儀於一切眾生起非一切支非一切因。有於一切眾生起一切支非一切因。有於一切眾生起一切因非一切支。有於一切眾生起一切因一切支。有於一切眾生起非一切支非一切因者。謂以下纏殺眾生。若中若上而不作餘業道。有於一切眾生起一切支非一切因者。謂以下纏殺眾生。乃至綺語非中上。有於一切眾生起一切因非一切支者。謂以下中上纏殺眾生。非

餘業道。有於一切眾生起一切因一切支者。謂以下中上纏殺眾生。乃至綺語。彼說不具足不律儀。不名住不律儀者。彼說於一切眾生起及一切支而因不定。問諸律儀幾時舍。答。

別解脫調伏　　是舍於四時　若舍及命終　　斷善二根生

別解脫調伏是舍於四時者。別解脫調伏當知四時舍。問何時。答若舍及命終斷善二根生。謂舍戒身種類滅善根斷二形生。持律者云。法沒盡時彼說戒結界羯磨一切息。阿毗曇者說。法沒盡時先所受律儀相續生不捨。未曾得律儀不得。是故說一切息。有說。犯初眾罪名舍律儀。此則不然。若舍律儀者犯根本罪已還俗應得更出家。以舍律儀故。佛言非比丘者。以非第一義比丘故。此說無過也。犯初眾罪于別解脫律儀是比丘。于無漏律儀非比丘。盡壽律儀有四時舍。齋律儀至明相起時舍。謂住律儀而犯律儀者。是犯戒非舍戒。當知彼人住持戒犯戒也。彼若悔者。即舍犯戒住持戒也。如富人負債名富者亦名負債者。若還債已唯名富者。彼亦如是。

謂禪生律儀　　當知二時舍　若起煩惱退　　生上及下地

禪律儀二時舍。問何時。答若起煩惱退生上及下地。謂禪退時舍彼律儀。由禪故及生上生下時。

無漏戒律儀　　是說三時舍　退及得聖果　　增益根當知

【現代漢語翻譯】現代漢語譯本關於餘業道（Śeṣa-karma-patha，剩餘的業道）。對於一切眾生，生起一切因和一切支（hetu-aṅga，原因和條件）的情況是：以下、中、上三種程度的煩惱纏縛而殺害眾生，乃至綺語（saṃbhinnapralāpa，無意義的言語）。他們所說的『不具足不律儀』，不能稱為『安住于不律儀』。他們所說的是，對於一切眾生，生起一切支，但因是不定的。問：諸律儀（saṃvara，戒律）在什麼時候捨棄？答：『別解脫調伏，是舍於四時，若舍及命終，斷善二根生。』『別解脫調伏是舍於四時』的意思是：別解脫調伏（prātimokṣa-saṃvara，波羅提木叉戒）應當知道在四種情況下捨棄。問：何時捨棄？答：『若舍及命終，斷善二根生』。意思是：舍戒、身體種類滅、善根斷、二形（ubhayavyañjanaka，雌雄同體）生。持律者說：『佛法滅盡時，他們所說的戒、結界（sīmābandha，劃定區域）、羯磨（karma，僧團事務）全部停止。』阿毗曇（Abhidharma，論藏）學者說：『佛法滅盡時，先前所受的律儀相續生起，不會捨棄，未曾得到的律儀不會得到，所以說一切停止。』有人說：『犯最初的眾罪（saṃghāvaśeṣa，僧殘罪）就名為捨棄律儀。』這種說法不對。如果捨棄律儀，那麼犯根本罪（mūlāpatti，根本戒）后還俗的人，應該可以再次出家，因為已經捨棄了律儀。佛說『非比丘』，是因為不是第一義的比丘。這種說法沒有過失。犯最初的眾罪，在別解脫律儀中仍然是比丘，但在無漏律儀（anāsrava-saṃvara，無漏戒）中不是比丘。盡壽律儀（yāvajīvika-saṃvara，終身戒）有四種情況會捨棄。齋律儀（upavāsa-saṃvara，齋戒）到明相（aruṇodaya，黎明）出現時捨棄。所謂安住于律儀而犯律儀的人，是犯戒而不是舍戒。應當知道，這個人是安住持戒又犯戒。如果他懺悔，就是捨棄犯戒而安住持戒。就像富人負債，既可以稱為富人，也可以稱為負債者。如果還清債務，就只稱為富人。這個人也是如此。『謂禪生律儀，當知二時舍，若起煩惱退，生上及下地。』禪律儀（dhyāna-saṃvara，禪定戒）在兩種情況下捨棄。問：何時捨棄？答：『若起煩惱退，生上及下地。』意思是：禪定退失時，捨棄彼律儀，因為禪定的緣故，以及生到上方或下方時。『無漏戒律儀，是說三時舍，退及得聖果，增益根當知。』

【English Translation】 English version Concerning the Path of Residual Karma (Śeṣa-karma-patha). Regarding the arising of all causes and all limbs (hetu-aṅga) for all beings: killing beings with lower, middle, and upper levels of defilements, and even frivolous speech (saṃbhinnapralāpa). Their statement of 'not possessing complete discipline' does not qualify as 'abiding in non-discipline.' Their statement is that for all beings, all limbs arise, but the cause is uncertain. Question: When are the various disciplines (saṃvara) abandoned? Answer: 'The Prātimokṣa discipline is abandoned at four times: when one renounces it, at the end of life, when one severs roots of virtue, or when one develops dual genders.' The meaning of 'The Prātimokṣa discipline is abandoned at four times' is: the Prātimokṣa discipline (prātimokṣa-saṃvara) should be known to be abandoned at four times. Question: When is it abandoned? Answer: 'When one renounces it, at the end of life, when one severs roots of virtue, or when one develops dual genders.' This means: renouncing the precepts, the extinction of the body's species, the severing of virtuous roots, and the arising of dual genders (ubhayavyañjanaka). Those who uphold the Vinaya say: 'When the Dharma is completely extinguished, the precepts, boundary demarcations (sīmābandha), and monastic procedures (karma) all cease.' The Abhidharma (Abhidharma) scholars say: 'When the Dharma is completely extinguished, the previously received disciplines continue to arise and are not abandoned; disciplines never obtained cannot be obtained, therefore it is said that all cease.' Some say: 'Committing the initial Saṃghāvaśeṣa (saṃghāvaśeṣa) offense is called abandoning the discipline.' This is not correct. If one abandons the discipline, then one who has committed a fundamental offense (mūlāpatti) and has returned to lay life should be able to ordain again, because they have abandoned the discipline. The Buddha said 'not a Bhikṣu' because they are not a Bhikṣu in the ultimate sense. This statement is without fault. Committing the initial Saṃghāvaśeṣa offense, one is still a Bhikṣu in the Prātimokṣa discipline, but not a Bhikṣu in the Anāsrava discipline (anāsrava-saṃvara). The lifelong discipline (yāvajīvika-saṃvara) is abandoned at four times. The Upavāsa discipline (upavāsa-saṃvara) is abandoned when the sign of dawn (aruṇodaya) arises. One who abides in the discipline but violates it is violating the precepts, not abandoning them. It should be known that this person is abiding in upholding the precepts and violating them. If they repent, they are abandoning the violation and abiding in upholding the precepts. Just as a wealthy person who is in debt is called both wealthy and in debt. If they repay the debt, they are only called wealthy. It is the same for this person. 'The discipline born of Dhyāna, know that it is abandoned at two times: when defilements arise and one regresses, or when one is born in higher or lower realms.' The Dhyāna discipline (dhyāna-saṃvara) is abandoned at two times. Question: When is it abandoned? Answer: 'When defilements arise and one regresses, or when one is born in higher or lower realms.' This means: when Dhyāna is lost, that discipline is abandoned, because of Dhyāna, and when one is born in higher or lower realms. 'The Anāsrava discipline, it is said to be abandoned at three times: when one regresses, when one attains the fruit of a Saint, or when the roots are increased, know this.'

無漏律儀三時舍。問何時。答退及得聖果增益根。當知退者失勝功德。得果者。謂得須陀洹果乃至阿羅漢果。增益根者。謂信解脫得見到時解脫得不動。問不律儀云何舍。答。

不律儀四時　　受戒及命終　逮得諸禪定　　二根生亦然

不律儀四時舍。受戒時。捨身種類時。得禪律儀時。二根生時。問住不律儀若舍殺具名舍不律儀不。答名為止業。若不受律儀不名舍。不律儀非對治故。如不服藥而舍病因病則隨生。問已知律儀不律儀舍時。彼俱離者作善戒惡戒。舍時云何。答。

謂彼限勢過　　及與希望止　亦舍于方便　　是說善惡舍

彼俱離者。若善戒惡戒三時舍。謂限勢過。希望止。舍方便。限勢過者。若欲作善戒惡戒事時先作齊限。限過則止。如陶家輪勢極則住。希望止者。彼發心念言。后更不作。舍方便者。息身口行。彼俱離者作善行惡行。盡身種類無作隨生。謂作是誓言。不供養佛終不先食。若以香華讚歎敬禮。及餘種種日日供養。盡身種類無作隨生。有作是誓言。不施他乃至一揣終不先食。彼亦盡身種類無作隨生。若作定期施。若日若月若歲。作是誓言。我盡壽作。即出少物以供彼用。彼盡身種類無作隨生。若起塔。若四方僧舍。若僧舍。若別房。若園觀浴池。若橋船。

【現代漢語翻譯】現代漢語譯本無漏律儀在三種情況下會捨棄。問：何時？答：退失（指退失已得的功德）、獲得聖果以及增益根（指在修行上更進一步）。應當知道，退失者會失去殊勝的功德。獲得聖果者，指的是獲得須陀洹果（Sotapanna，入流果，預流果，初果）乃至阿羅漢果（Arahat，無學果，四果）。增益根者，指的是信解脫（通過信仰獲得解脫）獲得見到，以及時解脫（在特定時間獲得解脫）獲得不動（指心不動搖）。問：不律儀（指惡戒）如何捨棄？答：

不律儀在四種情況下捨棄：受戒時，命終時，獲得諸禪定時，以及二根生時（指變成雙性人）。

不律儀在四種情況下捨棄：受戒時（指接受善戒時），捨身種類時（指死亡時），獲得禪律儀時（指通過禪定獲得戒律時），以及二根生時（指變成雙性人時）。問：如果安住于不律儀的人捨棄了殺生工具，這是否稱為捨棄不律儀？答：這稱為停止（殺生）行為。如果未受持律儀，則不稱為捨棄不律儀，因為不律儀並非通過這種方式對治。如同不服用藥物而捨棄病因，疾病仍然會隨之產生。問：已知律儀和不律儀捨棄的時間，那麼對於既不持律儀也不持不律儀的人，他們所作的善戒和惡戒，在捨棄時情況如何？答：

所謂的善惡戒的捨棄，指的是期限已過，希望停止，以及捨棄方便。

對於既不持律儀也不持不律儀的人，如果他們所作的善戒或惡戒，會在三種情況下捨棄：期限已過，希望停止，以及捨棄方便。期限已過指的是，如果想要做善戒或惡戒的事情時，事先設定了期限，期限過後則停止。如同陶工的輪子，旋轉的勢頭用盡就會停止。希望停止指的是，他們發心念想說，以後不再做（此事）。捨棄方便指的是，停止身口的行為。對於既不持律儀也不持不律儀的人，如果他們所作的善行或惡行，會伴隨盡身種類（指終身）的無作（指自然而然的業力）而隨之產生。例如，如果發誓說，不供養佛（Buddha）就終不先吃飯，那麼如果用香、花讚歎、敬禮，以及其他種種方式日日供養，盡身種類的無作就會隨之產生。如果發誓說，不施捨他人哪怕是一點點東西，就終不先吃飯，那麼他盡身種類的無作也會隨之產生。如果制定定期佈施，無論是每日、每月還是每年，併發誓說，我終身都這樣做，然後拿出少量物品來供他們使用，那麼他盡身種類的無作也會隨之產生。如果建造佛塔（stupa），四方僧舍，僧舍，別房，園觀浴池，或者橋樑船隻。

【English Translation】 English version The uncontaminated precepts are relinquished in three instances. Question: When? Answer: When one regresses, attains a noble fruit, or increases one's roots (of virtue). It should be known that one who regresses loses superior merits. One who attains a fruit refers to attaining the Sotapanna fruit (Sotapanna, Stream-enterer, the first stage of enlightenment) up to the Arahat fruit (Arahat, the fourth and final stage of enlightenment). One who increases their roots refers to the faith-liberated attaining seeing, and the time-liberated attaining immovability (of mind). Question: How are non-precepts (evil precepts) relinquished? Answer:

Non-precepts are relinquished in four instances: when taking vows, at the end of life, upon attaining meditative stabilizations, and when two sets of sexual organs arise (becoming hermaphrodite).

Non-precepts are relinquished in four instances: at the time of taking vows (referring to taking good precepts), at the time of abandoning the body type (referring to death), at the time of attaining meditative precepts (referring to obtaining precepts through meditation), and at the time when two sets of sexual organs arise (referring to becoming hermaphrodite). Question: If one abiding in non-precepts abandons the tools of killing, is this called relinquishing non-precepts? Answer: This is called stopping the action (of killing). If one does not take precepts, it is not called relinquishing non-precepts, because non-precepts are not counteracted in this way. Just as if one does not take medicine but abandons the cause of the disease, the disease will still arise. Question: Having known the time of relinquishing precepts and non-precepts, what is the situation when those who are separated from both, and their good and bad precepts, are relinquished? Answer:

The relinquishing of so-called good and bad precepts refers to the expiration of the time limit, the cessation of hope, and the abandonment of means.

For those who are separated from both precepts and non-precepts, if their good or bad precepts are relinquished in three instances: the expiration of the time limit, the cessation of hope, and the abandonment of means. The expiration of the time limit refers to, if one wants to do a good or bad precept, they first set a time limit, and after the time limit expires, they stop. Just like a potter's wheel, when the momentum of rotation is exhausted, it stops. The cessation of hope refers to, they generate the thought, 'I will not do (this) again.' The abandonment of means refers to stopping the actions of body and speech. For those who are separated from both precepts and non-precepts, if their good or bad actions arise along with the unmanifested (natural karma) for the duration of their life. For example, if one vows, 'I will never eat before making offerings to the Buddha (Buddha),' then if they offer incense, flowers, praise, and reverence, and various other things daily, the unmanifested of their life will arise accordingly. If one vows, 'I will never eat before giving even a small amount to others,' then the unmanifested of their life will also arise accordingly. If one establishes a regular offering, whether daily, monthly, or yearly, and vows, 'I will do this for the rest of my life,' and then takes out a small amount of items to offer for their use, then the unmanifested of their life will also arise accordingly. If one builds a stupa (stupa), a monastery for monks from all directions, a monastery, a separate room, a garden, a bathing pond, or a bridge or boat.

如是等有三因緣。無作不斷。若希望若身若事。惡戒者彼亦作是誓言。我當日日于彼怨家常作不饒益事。若一打若一惡言。彼盡壽不善無作隨生。已說舍色業。無色今當說。

善無色舍時　　斷退生諸地　穢污唯離欲　　當知是意業

善無色舍時斷退生諸地者。若善有漏無色法三時舍。謂斷善根時。退時。生諸地時。穢污唯離欲者。穢污無色法離欲時舍。若此品對治生即舍此品。已說諸業自性及成就。如此業世尊種種分別。今當說。

若業與苦果　　當知是惡行　復有意惡行　　貪瞋恚邪見

若業與苦果當知是惡行者。若身口業及思不愛報果生故。當知是惡行。問唯此惡行耶。答覆有意惡行。謂貪瞋恚邪見不善思。是意惡行如前說。復有貪恚邪見。

是相違妙行　　最勝之所說　若於中增上　　說名十業道

是相違妙行最勝之所說者。惡行相違悉是妙行。若身善業悉是身妙行。若口善業悉是口妙行。若意善業及無貪無恚正見悉是意妙行。隱沒不隱沒無記業。無報故非惡行非妙行。若彼不隱沒無記巧便者。如行行如說說。與此相違不隱沒無記及隱沒名不巧便。問一切善行惡行皆業道所攝耶。答若於中增上說名十業道。此諸善行惡行中增上業勝者是業道。彼妙行增者說善業道。惡行

【現代漢語翻譯】現代漢語譯本：如是等有三種因緣，使得『無作』（Avijahatta，不捨離）不會中斷：希望、身體和事件。惡戒者也會發誓：『我應當每日對我的仇敵做不利的事情，哪怕是一次毆打或一句惡語。』這樣，他終其一生，不善的『無作』便會隨之而生。以上已經講述了捨棄色界（Rupadhatu）的業，現在將要講述無色界（Arupadhatu）的業。

『善無色舍時，斷退生諸地，穢污唯離欲，當知是意業。』

『善無色舍時，斷退生諸地』是指，如果善的有漏無色法在三種情況下會被捨棄：斷善根時、退失禪定時、以及轉生到其他地時。『穢污唯離欲』是指，不清凈的無色法在離欲時會被捨棄。如果某種煩惱的對治法生起，那麼這種煩惱就會被捨棄。以上已經講述了諸業的自性和成就，世尊以種種方式分別這些業，現在將要講述。

『若業與苦果，當知是惡行，復有意惡行，貪瞋恚邪見。』

『若業與苦果，當知是惡行』是指，如果身業、口業以及思業產生不令人喜愛的果報，那麼應當知道這是惡行。有人問：只有這些是惡行嗎？回答是：還有意惡行，即貪（Lobha，渴愛）、瞋（Dosa，嗔恨）、邪見（Micchaditthi，不正見）等不善的思，這些都是意惡行，如前所述。還有貪、瞋、邪見。

『是相違妙行，最勝之所說，若於中增上，說名十業道。』

『是相違妙行，最勝之所說』是指，與惡行相反的都是妙行。如果身善業，那麼就是身妙行；如果口善業，那麼就是口妙行；如果意善業以及無貪、無瞋、正見，那麼就是意妙行。隱沒（Obbilittha，被覆蓋）或不隱沒（Anobbilittha，未被覆蓋）的無記業，因為沒有果報，所以既不是惡行也不是妙行。如果不隱沒的無記業是巧妙方便的，例如行走、說話等，與此相反，不隱沒的無記業以及隱沒的業就被稱為不巧妙方便。有人問：一切善行惡行都被業道所包含嗎？回答是：『若於中增上，說名十業道』。這些善行惡行中，增上且殊勝的業就是業道。那些殊勝的妙行被稱為善業道，惡行被稱為惡業道。

【English Translation】 English version: Thus, there are three causes and conditions that prevent 'Avijahatta' (non-abandonment) from ceasing: hope, body, and event. Those with bad precepts also make this vow: 'I shall daily do things that are not beneficial to my enemies, even if it is just one strike or one harsh word.' Thus, throughout their lives, unwholesome 'Avijahatta' arises. The abandonment of form realm (Rupadhatu) karma has been discussed; now, the formless realm (Arupadhatu) karma will be discussed.

'When abandoning wholesome formless, severing, regressing, and being born in various realms, defilements are only abandoned upon detachment from desire; know that this is mental karma.'

'When abandoning wholesome formless, severing, regressing, and being born in various realms' means that if wholesome, defiled formless dharmas are abandoned in three instances: when severing the roots of goodness, when regressing from meditative states, and when being born in various realms. 'Defilements are only abandoned upon detachment from desire' means that impure formless dharmas are abandoned upon detachment from desire. If the antidote to a certain defilement arises, then that defilement is abandoned. The nature and accomplishment of various karmas have been discussed; the World Honored One has distinguished these karmas in various ways; now, it will be discussed.

'If karma yields a bitter result, know that it is evil conduct; furthermore, there is mental evil conduct: greed (Lobha), hatred (Dosa), and wrong view (Micchaditthi).'

'If karma yields a bitter result, know that it is evil conduct' means that if bodily, verbal, and mental karma produce undesirable results, then know that it is evil conduct. Someone asks: Are these the only evil conducts? The answer is: There is also mental evil conduct, namely, unwholesome thoughts such as greed, hatred, and wrong view, as mentioned before. There are also greed, hatred, and wrong view.

'These opposing excellent conducts are spoken of by the most excellent; if among them there is increase, it is called the ten paths of karma.'

'These opposing excellent conducts are spoken of by the most excellent' means that whatever is opposite to evil conduct is excellent conduct. If it is wholesome bodily karma, then it is excellent bodily conduct; if it is wholesome verbal karma, then it is excellent verbal conduct; if it is wholesome mental karma and non-greed, non-hatred, and right view, then it is excellent mental conduct. Obscured (Obbilittha) or non-obscured (Anobbilittha) indeterminate karma is neither evil nor excellent conduct because it has no result. If non-obscured indeterminate karma is skillful means, such as walking and speaking, then the opposite of this, non-obscured indeterminate karma and obscured karma, are called unskillful means. Someone asks: Are all wholesome and evil conducts included in the paths of karma? The answer is: 'If among them there is increase, it is called the ten paths of karma.' Among these wholesome and evil conducts, the karma that is increasing and superior is the path of karma. Those superior excellent conducts are called wholesome paths of karma, and evil conducts are called evil paths of karma.

增者說不善業道。若言不定者不然。以根本業道多增上極逼迫故。極恐怖故。事究竟故。是故說增上者是根本業道。問何等為業道。答殺生乃至邪見。彼殺生今當說。

有欲殺生心　　眾生想殺生　是名為殺生　　盜淫亦如是

有欲殺生心眾生想殺生者。謂欲殺他眾生。定不定眾生起眾生想。殺彼眾生名作無作。或復一向名無作。是身業殺生非余不具自在者。口語及仙人意所嫌而殺。謂是口意業自性者不然。業自性異故。事不究竟故。若謂有心無心殺彼眾生俱應得殺罪。如觸火食毒者不然。非譬故。若手執刀若手擲刀。若有心若無心。觸火不燒。若咒毒若藥雜毒服者。若有心若無心不死。殺生不如是。是故非譬。若復謂於火毒得不燒不死因緣而殺生不得不殺因緣者不然。得不噁心故。如彼刀咒眾藥等是不燒不死因緣。不噁心是不殺因緣亦如是。以不噁心殺生則非殺生。如執刀觸火不燒。問無心害眾生不死耶。答死。雖殺生不得殺罪。無噁心故。雖逼迫他不得殺罪。謂此非說者不然。如不逼迫不攝他而罪福長養故。謂斷善根得慈心。是故不非說盜者物他所有他物想知不與欲取。取作己有想名作無作。或一向名無作。是身業盜。邪淫者。父母等護起護想道非道行無護者非處非時。是不應行而行名作無作。是身

【現代漢語翻譯】現代漢語譯本增上者說的是不善業道。如果說不確定，那是不對的。因為根本的業道具有更強的增上力，極度的逼迫性，以及極度的恐怖性，並且事情最終會完成。因此，說增上者就是根本的業道。問：什麼是業道？答：殺生乃至邪見。現在來說殺生。

『有欲殺生心，眾生想殺生，是名為殺生，盜淫亦如是。』

『有欲殺生心，眾生想殺生』，意思是想要殺死其他眾生。對於確定的或不確定的眾生，生起眾生之想。殺死這些眾生，就稱為作和無作。或者完全稱為無作。這是身業的殺生，而不是其他不具備自在者所為。用口語和仙人所厭惡的意念去殺生，如果說是口業和意業的自性，那是不對的。因為業的自性不同，事情也沒有最終完成。如果說有心或無心殺死眾生都應該得到殺罪，就像接觸火或吃毒藥一樣，那是不對的。因為這不是一個恰當的比喻。如果手執刀或手擲刀，無論有心或無心，接觸火都不會被燒傷。如果唸咒的毒藥或混合了藥物的毒藥，服用了，無論有心或無心都不會死。殺生不是這樣。所以這不是一個恰當的比喻。如果說因為有不被燒死或不死的因緣，而殺生沒有不被殺的因緣，那是不對的。因為有不惡的心。就像刀、咒語、眾藥等是不被燒死或不死的因緣，不惡的心也是不殺的因緣。因為不以噁心殺生，就不是殺生。就像執刀接觸火不會被燒傷一樣。問：無心傷害眾生，眾生會不死嗎？答：會死。雖然殺了生，但不會得到殺罪，因為沒有噁心。即使逼迫他人，也不會得到殺罪。如果說這不是在說（殺生的罪），那是不對的。就像不逼迫、不攝取他人，罪和福也會增長一樣。如果斷了善根，就會得到慈心。所以這不是不非說。盜，指的是物品是他人所有，認為物品是他人之物，知道對方不給予，卻想拿走。拿走後想據爲己有，稱為作和無作。或者完全稱為無作。這是身業的盜。邪淫，指的是父母等守護，卻生起沒有守護的想法，在不應該行淫的地方或時間行淫，稱為作和無作。這是身業。殺生（killing）：奪取眾生的生命。邪見（wrong view）：錯誤的見解，不符合佛法的知見。作（karma）：行為，行動。無作（non-action）：雖然沒有直接行動，但已經種下業的種子。身業（bodily action）：身體所造作的行為。口業（verbal action）：口頭所說的話語。意業（mental action）：心中所產生的念頭。盜（stealing）：偷盜，未經允許取走他人的財物。邪淫（sexual misconduct）：不正當的性行為。

【English Translation】 English version The augmenters speak of unwholesome paths of action. If it is said to be uncertain, that is not so. Because the fundamental paths of action have greater augmentation, extreme oppression, and extreme terror, and because the matter is ultimately completed. Therefore, it is said that the augmenter is the fundamental path of action. Question: What are the paths of action? Answer: Killing, and so on, up to wrong view. Now, let us speak of killing.

'Having the intention to kill, thinking of living beings as living beings, this is called killing; stealing and sexual misconduct are also like this.'

'Having the intention to kill, thinking of living beings as living beings' means wanting to kill other living beings. Regarding definite or indefinite living beings, arising the thought of living beings. Killing those living beings is called 'making' and 'non-making'. Or completely called 'non-making'. This is the bodily action of killing, not done by others who do not possess freedom. Killing with speech and with intentions that are disliked by sages, if it is said to be the nature of verbal and mental actions, that is not so. Because the nature of actions is different, and the matter is not ultimately completed. If it is said that whether one kills living beings with or without intention, one should receive the sin of killing, like touching fire or eating poison, that is not so. Because it is not a fitting analogy. If one holds a knife or throws a knife, whether with or without intention, touching fire will not burn. If one takes a poisoned mantra or a drug mixed with poison, whether with or without intention, one will not die. Killing is not like this. Therefore, it is not a fitting analogy. If it is said that one has the causes and conditions to not be burned or to not die from fire or poison, but killing does not have the causes and conditions to not be killed, that is not so. Because of having a non-malicious mind. Just as the knife, mantra, various medicines, etc., are the causes and conditions for not being burned or not dying, so too, a non-malicious mind is the cause and condition for not killing. Because killing without a malicious mind is not killing, just as holding a knife and touching fire does not burn. Question: If one harms living beings without intention, will they not die? Answer: They will die. Although one kills, one does not receive the sin of killing, because there is no malicious mind. Even if one oppresses others, one does not receive the sin of killing. If it is said that this is not being spoken of (the sin of killing), that is not so. Just as without oppressing or taking others, sin and merit will grow. If one severs roots of goodness, one will obtain loving-kindness. Therefore, it is not not being spoken of. Stealing refers to an object belonging to another, thinking of the object as belonging to another, knowing that it is not given, yet desiring to take it. Taking it and wanting to make it one's own is called 'making' and 'non-making'. Or completely called 'non-making'. This is the bodily action of stealing. Sexual misconduct refers to parents, etc., guarding, yet arising the thought of not being guarded, engaging in non-path or non-place or non-time. Engaging in what should not be engaged in is called 'making' and 'non-making'. This is the bodily action. Killing (殺生): Taking the life of a living being. Wrong view (邪見): Incorrect views, beliefs that do not align with the Dharma. Karma (作): Action, deed. Non-action (無作): Although there is no direct action, the seed of karma has been planted. Bodily action (身業): Actions performed by the body. Verbal action (口業): Words spoken. Mental action (意業): Thoughts arising in the mind. Stealing (盜): Taking another's property without permission. Sexual misconduct (邪淫): Improper sexual behavior.

業邪淫。

謂彼異想說　　別離不軟語　無義不誠說　　是則口業道

見聞等事顛倒不顛倒覆藏想起名作無作。或一向名無作。是口業妄語。或身動或默然。謂布薩事。是亦名妄語。若言身意業性者不然。業性異故。著身口業故。譬如著身。若身放作者是身業。譬如曾眼更後身觸得長等。譬如受戒時口作得身業。譬如受具足時若默然若無心得身業。別離者。若壞若不壞欲壞想。若已壞不令和合。名作無作。或一向名無作。是口業兩舌。不軟語者惱亂心。若惱不惱名作無作。或一向名無作。是口業惡口。無義不誠語者。不善心非義非時不應法言。隨入一切口惡行。如無明隨煩惱。如音聲隨字。

眾生相違害　　是名為瞋恚　他物己想貪　　邪見謂何見

眾生相違害是名為瞋恚者。於他眾生噁心欲殺欲打。與慈悲相違。是名瞋恚。他物己想貪者。愛他物慾為己有想名為貪。是一切欲界貪。邪見謂何見者。于施等作無見名為邪見。問何業道誰究竟。答。

殺生與惡口　　及瞋恚業道　皆由瞋恚成　　眾生處所起

殺生與惡口及瞋恚業道皆由瞋恚成者。殺生惡口瞋恚當知從瞋恚成。究竟時要與瞋恚俱。問從何處生。答眾生處所起。此三業道當知從眾生處所起。

身二業及貪　　貪慾

【現代漢語翻譯】現代漢語譯本業邪淫（不正當的性行為）。

所謂異想邪說，挑撥離間不說柔和語，無意義不真誠的言說，這就是口業之道。

見聞等事，顛倒或不顛倒，覆藏念頭生起，名為作或無作。或者一概名為無作。這是口業中的妄語。或者身體動，或者沉默不語，比如布薩（一種佛教儀式）之事，這也叫做妄語。如果說是身意業的性質，那就錯了，因為業的性質不同。執著于身口業的緣故，譬如執著于身體。如果身體放縱造作，那就是身業。譬如曾經用眼睛看過，後來身體接觸得到長等感覺。譬如受戒時，口頭造作而得到身業。譬如受具足戒時，無論是沉默還是無心，都能得到身業。挑撥離間，如果破壞或者不破壞，想要破壞的想法，如果已經破壞，不令其和合，名為作或無作。或者一概名為無作。這是口業中的兩舌。不說柔和語，惱亂他人心。如果惱亂或不惱亂，名為作或無作。或者一概名為無作。這是口業中的惡口。無意義不誠實的言語，不善的心，非義非時，不應理的言語，都隨順一切口惡行，如同無明隨順煩惱，如同音聲隨順文字。

眾生互相違背傷害，這叫做瞋恚（嗔恨）。把別人的東西想成自己的，是貪（貪婪）。邪見是指什麼見解？

眾生互相違背傷害，這叫做瞋恚。對於其他眾生，生起噁心，想要殺害或打罵，與慈悲心相違背，這叫做瞋恚。把別人的東西想成自己的，是貪。貪愛他人的財物，想要據爲己有，這叫做貪。這是一切欲界（指眾生有情慾和物質欲的世界）的貪。邪見是指什麼見解？對於佈施等善行，認為沒有果報，這叫做邪見。問：什麼業道誰究竟？答：

殺生和惡口，以及瞋恚的業道，都由瞋恚促成，從眾生處所生起。

殺生和惡口，以及瞋恚的業道，都由瞋恚促成。殺生、惡口、瞋恚，應當知道是從瞋恚促成。究竟時一定要與瞋恚俱。問：從何處生起？答：從眾生處所生起。這三種業道，應當知道是從眾生處所生起。

身的兩種業以及貪，貪慾

【English Translation】 English version Kamma (Karma) of sexual misconduct.

So-called heterodox views, divisive speech without gentle words, meaningless and insincere speech, these are the paths of verbal kamma (karma).

Matters of seeing and hearing, distorted or undistorted, concealing thoughts that arise, are called 'made' or 'unmade'. Or, all are called 'unmade'. This is false speech in verbal kamma (karma). Or, bodily movement or silence, such as the matter of Uposatha (a Buddhist observance day), this is also called false speech. If it is said to be the nature of bodily and mental kamma (karma), that is not correct, because the nature of kamma (karma) is different. Because of attachment to bodily and verbal kamma (karma), just like attachment to the body. If the body indulges in actions, that is bodily kamma (karma). For example, having seen with the eyes before, later the body touches and obtains sensations of length, etc. For example, at the time of taking vows, verbal actions result in bodily kamma (karma). For example, at the time of receiving full ordination, whether silent or without intention, one obtains bodily kamma (karma). Divisive speech, if destroying or not destroying, the intention to destroy, if already destroyed, not causing them to reconcile, is called 'made' or 'unmade'. Or, all are called 'unmade'. This is divisive speech in verbal kamma (karma). Not speaking gentle words, disturbing others' minds. Whether disturbing or not disturbing, it is called 'made' or 'unmade'. Or, all are called 'unmade'. This is harsh speech in verbal kamma (karma). Meaningless and insincere speech, unkind thoughts, unrighteous and untimely, inappropriate words, all follow all verbal misconduct, just as ignorance follows afflictions, just as sound follows letters.

Living beings opposing and harming each other, this is called hatred (anger). Thinking of others' possessions as one's own, is greed (covetousness). What is meant by wrong view?

Living beings opposing and harming each other, this is called hatred. Towards other living beings, generating evil thoughts, wanting to kill or scold, opposing loving-kindness, this is called hatred. Thinking of others' possessions as one's own, is greed. Coveting others' wealth, wanting to possess it as one's own, this is called greed. This is all desire realm (the world of beings with sensual and material desires) greed. What is meant by wrong view? Regarding acts of giving, etc., as having no consequences, this is called wrong view. Question: Which path of kamma (karma) does one ultimately accomplish? Answer:

Killing and harsh speech, and the path of hatred kamma (karma), all are caused by hatred, arising from the place of living beings.

Killing and harsh speech, and the path of hatred kamma (karma), all are caused by hatred. Killing, harsh speech, hatred, should be known to be caused by hatred. At the time of accomplishment, it must be accompanied by hatred. Question: From where does it arise? Answer: Arising from the place of living beings. These three paths of kamma (karma), should be known to arise from the place of living beings.

The two kammas (karmas) of the body and greed, desire

所究竟　皆由貪慾成　　眾具處所起

身二業及貪貪慾所究竟皆由貪慾成者。偷盜邪淫及貪。是三業道當知貪究竟。問此復何處起。答眾具處所起。此三業道當知從眾具處所起。

謂有餘口業　　是皆三所成　從名處所起　　明智之所說

謂有餘口業是皆三所成者。妄語兩舌綺語當知從貪慾瞋恚愚癡究竟。問彼復從何處起。答從名處所起明智之所說。此三口業道當知從名起。

邪見名色起　　亦從愚癡成　一切諸業道　　三種為方便

邪見名色起亦從愚癡成者。謂邪見從名色處所起。問此誰究竟。答亦從愚癡成。此邪見當知從愚癡究竟。問一切業道方便如根本究竟為有異耶。答一切諸業道三種為方便。一切十不善業道。貪慾瞋恚愚癡悉為作方便。貪殺者。為皮肉筋骨等故殺。為己故或為親友故。瞋恚殺者。殺怨家及怨親友。令其憂惱。愚癡殺者。言殺諸毒蟲等因緣無罪。以害人故。殺諸禽獸等因緣無罪。為人食故。波私國說。如父母老。若惡病應殺因緣無罪。貪盜者。盜所須物為己他故。瞋盜者。若盜怨若怨親物令其憂惱。癡盜者。如婆羅門說一切地所生物悉施婆羅門。婆羅門弱劣故剎利等受用。是故婆羅門言自取己物無罪。而彼取時作他物想。故名盜。貪邪淫者。于眾生所貪心方

【現代漢語翻譯】現代漢語譯本所究竟，皆由貪慾成，眾具處所起。意思是說，所有行為的最終結果，都是由貪慾造成的，而貪慾則從各種物質條件和環境（眾具處所）中產生。身二業及貪貪慾所究竟皆由貪慾成者。偷盜、邪淫以及貪婪，這三種行為（身三業）的最終結果，都應被理解為由貪慾所導致。問：這些行為又從何處產生呢？答：從各種物質條件和環境（眾具處所）中產生。這三種行為（身三業）應當被理解為從物質條件和環境（眾具處所）中產生。謂有餘口業，是皆三所成，從名處所起，明智之所說。意思是說，剩下的口頭行為（口四業），都是由三種因素造成的，從名相概念（名處所）產生，這是智者所說的。謂有餘口業是皆三所成者。妄語、兩舌、綺語，應當被理解為最終由貪慾、嗔恚、愚癡所導致。問：它們又從何處產生呢？答：從名相概念（名處所）產生，這是智者所說的。這三種口頭行為（口三業）應當被理解為從名相概念（名處所）產生。邪見名色起，亦從愚癡成，一切諸業道，三種為方便。意思是說，錯誤的見解（邪見）從名相和物質現象（名色）中產生，也由愚癡促成。所有的行為途徑（業道），都以三種因素作為方便。邪見名色起亦從愚癡成者。意思是說，錯誤的見解（邪見）從名相和物質現象（名色）處所產生。問：這由誰最終導致呢？答：也由愚癡促成。這種錯誤的見解（邪見）應當被理解為最終由愚癡所導致。問：所有行為途徑（業道）的方便，是像根本原因和最終結果一樣，還是有所不同呢？答：所有行為途徑（業道）都以三種因素作為方便。所有十種不善的行為途徑（十不善業道），都以貪慾、嗔恚、愚癡作為促成因素。貪慾殺生的人，爲了皮、肉、筋、骨等而殺生，爲了自己或者親友而殺生。嗔恚殺生的人，殺害仇人以及仇人的親友，使他們憂愁惱怒。愚癡殺生的人，說殺害毒蟲等沒有罪過，因為它們會傷害人；殺害鳥獸等沒有罪過，因為人要食用它們。波私國（Kosala）說，如果父母年老或者患有惡疾，應該殺死他們，這樣做沒有罪過。貪慾偷盜的人，偷盜所需的物品，爲了自己或者他人。嗔恚偷盜的人，偷盜仇人或者仇人的親友的物品，使他們憂愁惱怒。愚癡偷盜的人，像婆羅門（Brahmin）所說，大地上所有生物都是施捨給婆羅門的，剎帝利（Kshatriya）等人因為婆羅門弱小而使用這些東西，所以婆羅門說自己拿取自己的東西沒有罪過。但是他們拿取的時候，認為是別人的東西，所以叫做偷盜。貪慾邪淫的人，對於眾生心懷貪戀，才...

【English Translation】 English version 『So jiu jing』 (所究竟, ultimate result), all are caused by greed, arising from the place of various means. This means that the ultimate results of all actions are caused by greed, which arises from various material conditions and environments (the place of various means). 『Shen er ye ji tan tan yu suo jiu jing jie you tan yu cheng zhe』 (身二業及貪貪欲所究竟皆由貪欲成者). Stealing, sexual misconduct, and greed—these three actions (the three karmas of the body) should be understood as ultimately caused by greed. Question: Where do these actions arise from? Answer: They arise from various material conditions and environments (the place of various means). These three actions (the three karmas of the body) should be understood as arising from the place of various means. 『Wei you yu kou ye, shi jie san suo cheng, cong ming chu suo qi, ming zhi zhi suo shuo』 (謂有餘口業，是皆三所成，從名處所起，明智之所說). This means that the remaining verbal actions (the four karmas of speech) are all caused by three factors, arising from conceptual designations (the place of name), as the wise have said. 『Wei you yu kou ye shi jie san suo cheng zhe』 (謂有餘口業是皆三所成者). False speech, divisive speech, and frivolous speech should be understood as ultimately caused by greed, hatred, and delusion. Question: Where do they arise from? Answer: They arise from conceptual designations (the place of name), as the wise have said. These three verbal actions (the three karmas of speech) should be understood as arising from conceptual designations (the place of name). 『Xie jian ming se qi, yi cong yu chi cheng, yi qie zhu ye dao, san zhong wei fang bian』 (邪見名色起，亦從愚癡成，一切諸業道，三種為方便). This means that wrong views (xie jian) arise from name and form (ming se), and are also facilitated by delusion. All paths of action (ye dao) use three factors as means. 『Xie jian ming se qi yi cong yu chi cheng zhe』 (邪見名色起亦從愚癡成者). This means that wrong views (xie jian) arise from the place of name and form (ming se). Question: What ultimately causes this? Answer: It is also facilitated by delusion. These wrong views (xie jian) should be understood as ultimately caused by delusion. Question: Are the means of all paths of action (ye dao) the same as the root cause and ultimate result, or are they different? Answer: All paths of action (ye dao) use three factors as means. All ten unwholesome paths of action (shi bu shan ye dao) use greed, hatred, and delusion as facilitating factors. Those who kill out of greed kill for skin, flesh, tendons, bones, etc., killing for themselves or for friends. Those who kill out of hatred kill enemies and the friends of enemies, causing them sorrow and distress. Those who kill out of delusion say that there is no fault in killing poisonous insects, etc., because they harm people; there is no fault in killing birds and animals, etc., because people eat them. The Kosala (波私國) country says that if parents are old or have a serious illness, they should be killed, and there is no fault in doing so. Those who steal out of greed steal needed items for themselves or others. Those who steal out of hatred steal the items of enemies or the friends of enemies, causing them sorrow and distress. Those who steal out of delusion, like the Brahmins (婆羅門) say, all beings on earth are given to the Brahmins, and the Kshatriyas (剎帝利) and others use these things because the Brahmins are weak, so the Brahmins say that there is no fault in taking their own things. But when they take them, they think of them as other people's things, so it is called stealing. Those who commit sexual misconduct out of greed have greed in their hearts for beings, and then...

便。若他所受及自所受。若為財利非貪方便則瞋恚起。謂于怨家及怨親所受。癡邪淫者。如說橋船野田華果道路女人。一切眾生悉共受用。如婆羅門說婆羅門應有四婦。剎利應三。鞞舍應二。首陀羅唯一。口業若貪起當知從貪生。若恚起當知從恚生。若癡起當知從癡生。貪者若貪次第起是即從貪生。若瞋所起是從瞋恚生。愚癡所起是從愚癡生。瞋恚邪見亦如是。問云何業道定是作無作非耶。答。

根本業無作　　或復說有作　方便終則異　　貪不貪等起

根本業無作或復說有作者。色自性七業道定無作。或復作邪淫定有作。以自究竟故。非他餘業道不定。若自作則有作。若使他作者一向無作。問頗非身作而得殺生耶。答有。謂口作。頗非口作而得妄語耶。答有。謂身作。頗非身口作而得二罪耶。答有。謂仙人起噁心。謂布薩事。若欲界色性善業道定有作及無作。禪無漏律儀唯無作非作。由心故。方便者有作。若淳凈心及極利纏作有無作。若不淳凈心及不極利纏作者唯有作無無作。終則異者。業道終唯無作。作業已息故。問何等為業道方便。何等為終。答殺方便。謂屠羊者若捉若買若牽來一打三打。乃至命未盡悉名方便。當斷命時剎那頃作及無作。是根本業道。后乃至於是處不善身所作及無作。是殺生終。

【現代漢語翻譯】現代漢語譯本：如果他人所受用以及自己所受用，如果爲了財利而非貪婪的方便，那麼瞋恚就會生起。這是指對於怨家以及怨親所受用的東西。愚癡、邪淫的人，就像說橋樑、船隻、荒野田地、花果、道路、女人，一切眾生都可以共同受用。如同婆羅門所說，婆羅門應該有四個妻子，剎帝利應該有三個，吠舍應該有兩個，首陀羅只能有一個。口業如果是貪婪引起的，應當知道是從貪婪產生。如果是瞋恚引起的，應當知道是從瞋恚產生。如果是愚癡引起的，應當知道是從愚癡產生。貪婪的人如果貪婪次第生起，那就是從貪婪產生。如果是瞋恚所引起的，就是從瞋恚產生。愚癡所引起的，就是從愚癡產生。瞋恚和邪見也是這樣。

問：什麼樣的業道一定是作（karma）或無作（no-karma），而不是非作（non-karma）呢？

答：

根本業無作       或復說有作
方便終則異       貪不貪等起

根本業是無作，或者也可以說是有的。色自性的七種業道一定是無作。或者說邪淫一定是有的，因為是自己完成的。其他的業道不一定，如果是自己做的就是有作，如果是使喚他人做的，一概是無作。問：有沒有不是身體做的，卻會犯殺生罪的呢？答：有，就是口頭指使。問：有沒有不是口頭說的，卻會犯妄語罪的呢？答：有，就是身體做的。問：有沒有不是身口做的，卻會犯這兩種罪的呢？答：有，就是仙人生起噁心，比如在布薩的時候。如果是欲界色性的善業道，一定是有作和無作。禪定和無漏的律儀只有無作，沒有有作，因為是由於心的緣故。方便是有作。如果是純凈的心和極強的纏縛所作，有有作和無作。如果是不純凈的心和不極強的纏縛所作，就只有有作，沒有無作。終結的時候就不同了，業道終結只有無作，因為作業已經停止了。問：什麼是業道的方便？什麼是終結？答：殺生的方便，比如屠羊的人，如果捉住羊、買羊、牽羊來，一打三打，乃至羊的命還沒有斷絕，都叫做方便。當斷命的時候，剎那間所作的有作和無作，是根本業道。之後乃至在這個地方不善的身所作和無作，是殺生的終結。

【English Translation】 English version: If what others enjoy and what oneself enjoys, if it is for the sake of wealth and not a convenient excuse for greed, then anger arises. This refers to what is enjoyed by enemies and close relatives who are also enemies. Those who are ignorant and engage in wrong sexual conduct are like those who say that bridges, boats, wild fields, flowers, fruits, roads, and women are for all beings to enjoy together. As the Brahmins say, a Brahmin should have four wives, a Kshatriya should have three, a Vaishya should have two, and a Shudra should have only one. If verbal karma arises from greed, know that it is born from greed. If it arises from anger, know that it is born from anger. If it arises from ignorance, know that it is born from ignorance. If a greedy person's greed arises sequentially, then it is born from greed. If it is caused by anger, it is born from anger. If it is caused by ignorance, it is born from ignorance. Anger and wrong views are also the same.

Question: What kind of karma path is definitely 'karma' (作), 'no-karma' (無作), and not 'non-karma' (非作)?

Answer:

Fundamental karma is 'no-karma', or it can be said to be 'karma'.
The means and the end are different, arising from greed or non-greed.

Fundamental karma is 'no-karma', or it can be said to be 'karma'. The seven karma paths of the nature of form are definitely 'no-karma'. Or it can be said that wrong sexual conduct is definitely 'karma', because it is completed by oneself. Other karma paths are not definite. If one does it oneself, it is 'karma'. If one makes others do it, it is always 'no-karma'. Question: Is it possible to commit killing without physical action? Answer: Yes, through verbal action. Question: Is it possible to commit false speech without verbal action? Answer: Yes, through physical action. Question: Is it possible to commit both sins without physical or verbal action? Answer: Yes, when a hermit arises with evil thoughts, such as during the Uposatha (布薩) [Buddhist observance day]. If it is a wholesome karma path of the desire realm and the nature of form, it is definitely 'karma' and 'no-karma'. Dhyana (禪) [meditation], and undefiled precepts are only 'no-karma' and not 'karma', because it is due to the mind. The means are 'karma'. If it is done with a pure mind and extremely strong defilements, there is 'karma' and 'no-karma'. If it is done with an impure mind and not extremely strong defilements, there is only 'karma' and no 'no-karma'. The end is different; the end of the karma path is only 'no-karma', because the action has ceased. Question: What are the means of the karma path? What is the end? Answer: The means of killing, such as a sheep butcher, if he catches the sheep, buys the sheep, leads the sheep, strikes it once or three times, until the sheep's life is not yet exhausted, all are called means. When the life is being cut off, the 'karma' and 'no-karma' in that instant are the fundamental karma path. Afterwards, even in that place, the unwholesome physical actions and 'no-karma' are the end of killing.

乃至綺語亦如是。是名為終。貪恚邪見無方便現在前則是根本起。有說。身口業道一切十業為方便及終。此云何。如欲殺彼眾生殺此眾生為因然後殺彼。謂殺生祈請助力殺彼。或劫他財以資殺事。或淫彼所受令殺其主。或於彼知友妄語惡口兩舌綺語以離其親。或貪彼財。或復瞋彼。或起邪見長養殺法后殺彼子。復淫彼婦。次第乃至十不善業道。當知是終。如是一切盡當知。貪不貪等起者。不善業道貪恚癡為方便亦為終。善業道以不貪不恚不癡起。舍不善業道方便即是善業道方便。舍根本即是根本。舍終即是終。問此云何。答如沙彌受具足入戒場周匝禮僧求和上受衣缽白一羯磨乃至二羯磨。皆是方便。第三羯磨彼剎那頃作及無作。是根本業道。次說四依。如是乃至於是處身口所作及無作。是名為終。問何處有幾業道。答。

地獄五業道　　郁單曰后四　余方具有十　　及余惡趣天

地獄五業道者。地獄眾生有五不善業道。惡口綺語貪恚邪見。無相殺故無殺業道。無受財故無盜。無執受女人故無邪淫。異想說故名妄語。彼無異想故無妄語。常離故無兩舌。為苦所逼故有惡口。不時說故有綺語。貪及邪見成就而不行。瞋恚者俱有。郁單曰后四者。有後四不善業道。壽分定故無殺生。無受財故無盜。無執受女人故

【現代漢語翻譯】現代漢語譯本乃至綺語也是如此。這被稱為『終』。貪婪、嗔恨、邪見沒有方便法直接出現，這就是根本的生起。有人說，身口意的一切十業都是方便和終結。這是什麼意思呢？比如想要殺死那個眾生，先殺死這個眾生作為因，然後才殺死那個眾生。或者說，爲了殺生而祈求助力去殺死他。或者搶劫他人的財產來資助殺人的事情。或者強姦他所守護的女人，從而殺死她的主人。或者通過對他的知己朋友妄語、惡語、兩舌、綺語，來離間他們的親情。或者貪圖他的財產。或者嗔恨他。或者生起邪見，增長殺人的方法，然後殺死他的兒子。再強姦他的妻子，依次乃至十不善業道。應當知道這就是『終』。像這樣的一切都應當知道。貪與不貪等生起的情況是，不善業道以貪、嗔、癡為方便，也為終結。善業道以不貪、不嗔、不癡生起。捨棄不善業道的方便，就是善業道的方便。捨棄根本，就是根本。捨棄終結，就是終結。問：這是什麼意思呢？答：比如沙彌受具足戒，進入戒場，環繞禮拜僧眾，請求和尚，接受衣缽，進行一次羯磨乃至兩次羯磨，這些都是方便。第三次羯磨，在那一剎那間所作的有表業和無表業，是根本的業道。接下來是四依。像這樣乃至在這個地方身口所作的有表業和無表業，這被稱為『終』。問：什麼地方有幾種業道？答：

地獄五業道，郁單越后四，其餘方具有十，及其餘惡趣天。

地獄五業道是說，地獄眾生有五種不善業道：惡口、綺語、貪婪、嗔恨、邪見。因為沒有互相殘殺，所以沒有殺生業道。因為沒有接受財物，所以沒有偷盜。因為沒有佔有女人，所以沒有邪淫。因為有不同的想法，所以說是妄語。他們沒有不同的想法，所以沒有妄語。因為總是分離，所以沒有兩舌。因為被痛苦所逼迫，所以有惡口。因為不是時候說，所以有綺語。貪婪和邪見成就但不實行。嗔恚是共同具有的。郁單越后四是說，有後四種不善業道。因為壽命固定，所以沒有殺生。因為沒有接受財物，所以沒有偷盜。因為沒有佔有女人，所以沒有邪淫。

【English Translation】 English version Even frivolous speech is the same. This is called the 'end'. Greed, hatred, and wrong views without expedient means arising directly are the fundamental arising. Some say that all ten karmas of body, speech, and mind are both expedient means and the end. What does this mean? For example, wanting to kill that being, first killing this being as a cause, and then killing that being. Or, praying for help to kill him in order to commit murder. Or robbing others' property to finance the killing. Or raping the woman he protects, thereby killing her master. Or using false speech, harsh speech, divisive speech, and frivolous speech towards his close friends to alienate their affection. Or coveting his property. Or hating him. Or generating wrong views, nurturing the method of killing, and then killing his son. Then raping his wife, sequentially up to the ten unwholesome karmic paths. It should be known that this is the 'end'. All such things should be known. Regarding the arising of greed and non-greed, the unwholesome karmic paths take greed, hatred, and delusion as expedient means and also as the end. The wholesome karmic paths arise from non-greed, non-hatred, and non-delusion. Abandoning the expedient means of unwholesome karmic paths is the expedient means of wholesome karmic paths. Abandoning the root is the root. Abandoning the end is the end. Question: What does this mean? Answer: For example, when a Shramanera (novice monk) receives full ordination, enters the ordination hall, circumambulates and prostrates to the Sangha (monastic community), requests the Upadhyaya (preceptor), receives the robes and bowl, and performs one Karma (formal act of the Sangha) and even two Karmas, these are all expedient means. The third Karma, in that instant, the performed and unperformed actions are the fundamental karmic path. Next are the four supports. Like this, even in this place, the performed and unperformed actions of body and speech are called the 'end'. Question: How many karmic paths are there in what places? Answer:

'Hell has five karmic paths, Uttarakuru has the last four, The remaining realms have all ten, and the remaining evil realms and heavens.'

Hell has five karmic paths, meaning that beings in hell have five unwholesome karmic paths: harsh speech, frivolous speech, greed, hatred, and wrong views. Because there is no mutual killing, there is no killing karmic path. Because there is no receiving of wealth, there is no stealing. Because there is no possession of women, there is no sexual misconduct. Because there are different thoughts, it is called false speech. They do not have different thoughts, so there is no false speech. Because they are always separated, there is no divisive speech. Because they are oppressed by suffering, there is harsh speech. Because it is not the right time to speak, there is frivolous speech. Greed and wrong views are accomplished but not practiced. Hatred is jointly possessed. Uttarakuru has the last four, meaning that there are the last four unwholesome karmic paths. Because the lifespan is fixed, there is no killing. Because there is no receiving of wealth, there is no stealing. Because there is no possession of women, there is no sexual misconduct.

無邪淫。欲行欲時將彼女人往詣樹下。樹自曲枝而覆其上。然後行欲去已還復。若樹不覆並愧而離。無欺他故無妄語。常和故無兩舌。柔軟故無粗言。有歌嘆故有綺語。意業道雖成就而不行余方具有十者。除郁單曰。餘三方有十業道。或不律儀所攝。或離不律儀所攝。及余惡趣天者。畜生餓鬼及欲界天有十業道。離不律儀雖天不害。天而害余趣。又說天亦有截手足斷而還生。若斬首若中截則死。展轉相奪等。乃至十業道一切悉有。色無色天無有不善業道。問何處有幾善業道。答。

地獄郁單曰　　有三善業道　等現於無色　　彼聖成就十

地獄郁單曰有三善業道者。地獄有無貪無恚正見。郁單曰亦爾。等現於無色者。無色界即此三現在前行。彼聖成就十者。無色界聖人。成就無漏十善業道。

如此亦復異　　謂色界律儀　畜生餓鬼異　　余如是亦異

如此亦復異謂色界律儀者。色界禪律儀所攝具十善業道。亦成就亦現在前。聖人生彼則有無漏業道。畜生餓鬼異者。畜生餓鬼亦有十善業道。離律儀亦離不律儀。余如是亦異者。閻浮提弗婆提瞿陀尼及欲界天說余。彼有十善業道。是律儀所攝。或離律儀。謂欲界天唯有禪無漏律儀。問幾不善業道一時與思俱轉。答。

不善業道起　　一與思俱

【現代漢語翻譯】現代漢語譯本不邪淫（無不正當性行為）。想要進行性行為時，會將女子帶到樹下。樹枝會自然彎曲覆蓋其上。然後進行性行為，結束后樹枝恢復原狀。如果樹沒有覆蓋，就會感到羞愧而離開。因為不欺騙他人，所以沒有妄語。因為總是和睦相處，所以沒有兩舌（挑撥離間）。因為言語柔和，所以沒有粗言惡語。因為有歌頌讚嘆，所以沒有綺語（花言巧語）。意業道雖然成就，但不去其他地方，具備這十種善業道（十善業道：不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不邪見），除了郁單曰（Uttarakuru，北俱盧洲）。其餘三方（東勝身洲、南贍部洲、西牛賀洲）有十業道，或者被律儀（戒律）所攝，或者脫離不律儀（非戒律）所攝。以及其餘惡趣（地獄、餓鬼、畜生）的天人。畜生、餓鬼以及欲界天有十業道，脫離不律儀，即使是天人也不會加害。經中又說天人也有被截斷手足，但會再生。如果是斬首或者從中間截斷就會死亡。互相爭奪等等，乃至十業道一切都有。色界天和無色界天沒有不善業道。問：什麼地方有幾種善業道？答：地獄郁單曰有三善業道等現於無色彼聖成就十地獄和郁單曰有三種善業道。地獄有無貪、無嗔、正見。郁單曰也是這樣。『等現於無色』是指無色界，即這三種善業道現在前行。『彼聖成就十』是指無色界聖人，成就無漏的十善業道。如此亦復異謂禪律儀畜生餓鬼異余如是亦異『如此亦復異謂禪律儀』是指禪定律儀所攝的，具備十善業道，也成就也現在前行。聖人生於彼處則有無漏業道。『畜生餓鬼異』是指畜生餓鬼也有十善業道，脫離律儀也脫離不律儀。『余如是亦異』是指閻浮提（Jambudvipa，南贍部洲）、弗婆提（Purvavideha，東勝身洲）、瞿陀尼（Godaniya，西牛賀洲）以及欲界天說其餘的。他們有十善業道，是被律儀所攝，或者脫離律儀。所謂欲界天只有禪定和無漏律儀。問：有幾種不善業道一時與思（Citta，心）俱轉？答：不善業道起一與思俱

【English Translation】 English version No sexual misconduct (no improper sexual behavior). When desiring to engage in sexual activity, they would take the woman to a tree. The tree's branches would naturally bend and cover them. After engaging in sexual activity, the branches would return to their original position. If the tree did not provide cover, they would feel ashamed and leave. Because they do not deceive others, there is no false speech. Because they are always harmonious, there is no divisive speech. Because their speech is gentle, there is no harsh language. Because there is singing and praise, there is no frivolous talk. Although the mental karma path is accomplished, they do not go to other places, possessing these ten virtuous karma paths (the ten virtuous karma paths: not killing, not stealing, not sexual misconduct, not false speech, not divisive speech, not harsh language, not frivolous talk, not greed, not hatred, not wrong views), except for Uttarakuru (Uttarakuru, Northern Kurus). The other three continents (Purvavideha, Jambudvipa, Godaniya) have ten karma paths, either governed by precepts (rules of conduct) or free from non-precepts (non-rules of conduct). And the heavenly beings of other evil realms (hell, hungry ghosts, animals). Animals, hungry ghosts, and desire realm heavens have ten karma paths, free from non-precepts, even heavenly beings will not harm. It is also said in the scriptures that heavenly beings also have their hands and feet cut off, but they regenerate. If they are beheaded or cut in half, they will die. Mutual contention, etc., even all ten karma paths exist. The form realm heavens and formless realm heavens have no unwholesome karma paths. Question: Where are there how many virtuous karma paths? Answer: Hell and Uttarakuru have three virtuous karma paths. Equally manifest in the formless, those sages accomplish ten. Hell and Uttarakuru have three virtuous karma paths. Hell has non-greed, non-hatred, and right view. Uttarakuru is also like this. 'Equally manifest in the formless' refers to the formless realm, that is, these three virtuous karma paths are presently active. 'Those sages accomplish ten' refers to the sages in the formless realm, who accomplish the ten virtuous karma paths free from outflows. Thus, it is also different, referring to meditative precepts. Animals and hungry ghosts are different, the rest are also different like this. 'Thus, it is also different, referring to meditative precepts' means that those governed by meditative precepts possess the ten virtuous karma paths, which are both accomplished and presently active. If sages are born there, they have karma paths free from outflows. 'Animals and hungry ghosts are different' means that animals and hungry ghosts also have ten virtuous karma paths, free from precepts and also free from non-precepts. 'The rest are also different like this' refers to Jambudvipa (Jambudvipa, Southern Jambudvipa), Purvavideha (Purvavideha, Eastern Videha), Godaniya (Godaniya, Western Godaniya), and the desire realm heavens saying the rest. They have ten virtuous karma paths, which are governed by precepts or free from precepts. The so-called desire realm heavens only have meditative and outflow-free precepts. Question: How many unwholesome karma paths arise simultaneously with Citta (Citta, mind)? Answer: Unwholesome karma paths arise, one with Citta simultaneously.

轉　二三乃至八　　當知次第增

此身自性三不善業道。彼一一與思俱轉。謂殺生偷盜邪淫。二俱轉者。殺他眾生而盜取。三俱轉者。遣二使已自行邪淫。以此行自究竟非他故。若彼種類和合者則一切俱究竟。口業道一俱轉者。謂綺語。二俱轉者。攝妄語非時說綺語。攝欲別離說非時說綺語。攝惡口說非時說綺語。三俱轉者。攝欲別離說妄語非時說綺語。攝惡口妄語非時說綺語。攝惡口欲別離說非時說綺語。四俱轉者。攝欲別離妄語惡口非時說綺語。意業道者。一一俱轉。行別故不二。如是五六七八俱轉。遣六使自行邪淫。不由他故。若彼種類和合者則一時俱究竟及貪現在前。如是八不善業道與思俱轉。問幾善業道一時與思俱轉。答。

所謂善業道　　二三及與四　六七九與十　　一時思俱轉

欲界善五識身現在前。初禪地三識及依無色盡智無生智。此二善業道與思俱轉。謂無貪無恚。欲界善意識現在前。色界不定心及無色界。又依無色無漏正見三事與思俱轉。優婆塞及沙彌染污及無記心受律儀。四即此善五識住。六即此善意識住及比丘染污無記心非心。七比丘善五識住。若依禪盡智無生智俱心。九即此比丘善意識住及色界定心依禪無漏正見現在前。十善業道與思俱轉。問何業道有幾果。答。

【現代漢語翻譯】現代漢語譯本二三乃至八，當知次第增。此身自性三不善業道。彼一一與思俱轉。謂殺生（prāṇātipāta，斷生命）偷盜（adattādāna，不給予而取）邪淫（kāmamithyācāra，不正當的性行為）。二俱轉者，殺他眾生而盜取。三俱轉者，遣二使已自行邪淫。以此行自究竟非他故。若彼種類和合者則一切俱究竟。口業道一俱轉者，謂綺語（samprahāsa，無意義的言語）。二俱轉者，攝妄語（mṛṣāvāda，虛假言語）非時說綺語。攝欲別離說非時說綺語。攝惡口（pāruṣya，粗暴言語）說非時說綺語。三俱轉者，攝欲別離說妄語非時說綺語。攝惡口妄語非時說綺語。攝惡口欲別離說非時說綺語。四俱轉者，攝欲別離妄語惡口非時說綺語。意業道者，一一俱轉。行別故不二。如是五六七八俱轉。遣六使自行邪淫，不由他故。若彼種類和合者則一時俱究竟及貪現在前。如是八不善業道與思俱轉。問幾善業道一時與思俱轉？答。所謂善業道，二三及與四，六七九與十，一時思俱轉。欲界善五識身現在前。初禪地三識及依無色盡智（ksaya-jñāna，滅盡智）無生智（anutpāda-jñāna，無生智）。此二善業道與思俱轉。謂無貪（alobha，不貪婪）無恚（adveṣa，不嗔恨）。欲界善意識現在前。不定心及無。又依無色無漏正見（samyagdṛṣṭi，正確的見解）三事與思俱轉。優婆塞（upāsaka，在家男居士）及沙彌（śrāmaṇera，沙彌）染污及無記心受律儀。四即此善五識住。六即此善意識住及比丘（bhikṣu，比丘）染污無記心非心。七比丘善五識住。若依禪盡智無生智俱心。九即此比丘善意識住及**定心依禪無漏正見現在前。十善業道與思俱轉。問何業道有幾果？答。

【English Translation】 English version Two, three, up to eight, know that they increase in order. These three unwholesome karmic paths are intrinsic to this body. Each of them occurs together with thought (cetanā). Namely, killing (prāṇātipāta, taking life), stealing (adattādāna, taking what is not given), and sexual misconduct (kāmamithyācāra, improper sexual behavior). Two occur together: killing other beings and stealing. Three occur together: having sent two messengers and then engaging in sexual misconduct oneself. Because this action is completed by oneself and not by others. If those types are combined, then all are completed together. Of the verbal karmic paths, one occurs together: namely, frivolous talk (samprahāsa, meaningless speech). Two occur together: encompassing false speech (mṛṣāvāda, false speech) and speaking frivolous talk at an inappropriate time; encompassing speech that causes desire and separation and speaking frivolous talk at an inappropriate time; encompassing harsh speech (pāruṣya, harsh speech) and speaking frivolous talk at an inappropriate time. Three occur together: encompassing speech that causes desire and separation, speaking false speech, and speaking frivolous talk at an inappropriate time; encompassing harsh speech, false speech, and speaking frivolous talk at an inappropriate time; encompassing harsh speech, speech that causes desire and separation, and speaking frivolous talk at an inappropriate time. Four occur together: encompassing speech that causes desire and separation, false speech, harsh speech, and speaking frivolous talk at an inappropriate time. Of the mental karmic paths, each occurs together. Because the actions are distinct, they do not occur in twos. Thus, five, six, seven, or eight occur together. Having sent six messengers and then engaging in sexual misconduct oneself, not by others. If those types are combined, then all are completed together at once, and greed is also present. Thus, these eight unwholesome karmic paths occur together with thought. Question: How many wholesome karmic paths occur together with thought at one time? Answer: The so-called wholesome karmic paths, two, three, and four, six, seven, nine, and ten, occur together with thought at one time. The wholesome five consciousnesses of the desire realm are present. The three consciousnesses of the first dhyāna (jhāna, meditative state) and, based on the formless realms, the knowledge of extinction (ksaya-jñāna, knowledge of destruction) and the knowledge of non-arising (anutpāda-jñāna, knowledge of non-production). These two wholesome karmic paths occur together with thought. Namely, non-greed (alobha, non-attachment) and non-hatred (adveṣa, non-aversion). The wholesome consciousness of the desire realm is present. Unstable mind and non-existence. Also, based on the formless realms, the undefiled right view (samyagdṛṣṭi, correct view), these three things occur together with thought. The upāsaka (upāsaka, lay male devotee) and śrāmaṇera (śrāmaṇera, novice monk) with defiled and neutral minds receive the precepts. Four, that is, these wholesome five consciousnesses abide. Six, that is, these wholesome consciousnesses abide, and the bhikṣu (bhikṣu, monk) with defiled and neutral minds is not a mind. Seven, the bhikṣu's wholesome five consciousnesses abide. If based on dhyāna, the knowledge of extinction, and the knowledge of non-arising, the mind is together. Nine, that is, this bhikṣu's wholesome consciousness abides, and **the fixed mind, based on dhyāna, the undefiled right view, is present. The ten wholesome karmic paths occur together with thought. Question: How many results does each karmic path have? Answer.

一一果有三　　所謂為報果　依果及增上　　是名業道果

一一業道皆有三果。謂報果依果增上果。彼業道修習多修習生地獄中是報果。從地獄出來生人中受相似果。謂殺生者短壽。盜者失財。邪淫者妻不貞良。妄語者惡名譏論。兩舌者親友乖離。惡口者常聞惡聲。綺語者言語不正。貪者增貪。瞋者增瞋。邪見者增癡。是為依果。此諸業道增上果者。謂眾具粗悴無有光澤。多遭霜雹塵垢污濁臭穢不凈。居處險曲茨棘惡刺果實零落鮮少微細極大苦惱無有華果。問云何果相似。答。

苦他惡道苦　　傷壽則短壽　外具不光澤　　壞彼光澤故

苦他惡道苦者。謂殺生令彼受苦得惡道苦。此是相似。問殺何等陰。為色陰耶為五陰耶。答有說。色陰以色可斷壞故。四陰非觸。有說。五陰四陰雖非觸。彼依色陰轉。殺色陰亦殺彼。如瓶破則失乳。問為殺無記為三種耶。答有說。無記以無記受刀杖故。餘二非觸。又說。一切三種如前說。問殺何陰過去耶未來現在耶。若過去者彼已滅。若未來者不可得。若現在者彼剎那頃不住。答有說。未來現在世住壞未來和合。又說。未來現在以現在受刀杖不相續陰滅。傷壽則短命者。謂彼殺者斷彼命故而得短壽。外具不光澤壞彼光澤故者。謂彼殺者壞彼光澤故。所得眾具

【現代漢語翻譯】現代漢語譯本一一果有三種，即報果、依果和增上果，這些被稱為業道果。

每一種業道都有三種果報。所謂的報果、依果、增上果。如果一個人修習某種業道，並且反覆修習，導致他出生在地獄中，這就是報果。從地獄出來后，如果轉生為人，會承受相似的果報，例如，殺生的人會短壽，偷盜的人會失去財富，邪淫的人妻子不貞潔，說謊的人會遭受惡名和誹謗，挑撥離間的人親友會離散，惡語傷人的人經常聽到惡劣的聲音，花言巧語的人言語不端正，貪婪的人會更加貪婪，嗔怒的人會更加嗔怒，持有邪見的人會更加愚癡，這些是依果。這些業道的增上果是，所使用的物品粗糙破舊，沒有光澤，經常遭受霜凍、冰雹、塵土和污垢的污染，散發著臭味和不潔凈的氣味，居住的地方危險彎曲，佈滿荊棘和惡刺，果實稀少且細小，充滿極大的痛苦，沒有花朵和果實。有人問：什麼樣的果報是相似的？回答是：

使他人受惡道之苦，傷害生命則短壽，外在事物沒有光澤，是因為破壞了它們的光澤。

使他人受惡道之苦，是指殺生使他人遭受痛苦，從而得到惡道的苦報，這就是相似之處。有人問：殺害的是哪一種陰？是色陰，還是五陰？回答是：有人說，是色陰，因為色陰可以被斷壞，而其他四陰無法被觸及。也有人說，是五陰，因為雖然其他四陰無法被觸及，但它們依賴於色陰而運轉，所以殺害色陰也等於殺害了它們。就像瓶子破了，牛奶也會流失一樣。有人問：殺害的對象是無記、善或惡這三種嗎？回答是：有人說，是無記，因為無記會受到刀杖的傷害，而其他兩種不會被觸及。也有人說，一切都是這三種，就像前面所說的那樣。有人問：殺害的是過去、未來還是現在的陰？如果是過去的陰，它已經滅亡；如果是未來的陰，它還不可得；如果是現在的陰，它在剎那間就會消失。回答是：有人說，未來和現在的世間會住留和壞滅，未來會和合。也有人說，未來和現在會因為現在受到刀杖的傷害，而不相續的陰會滅亡。傷害生命則短壽，是指殺害他人的人，因為斷絕了他人的生命，所以自己也會短壽。外在事物沒有光澤，是因為破壞了它們的光澤，是指殺害他人的人，因為破壞了他人事物的光澤，所以自己所得的物品也會沒有光澤。

【English Translation】 English version Each result has three aspects: the retribution result, the dependent result, and the augmenting result. These are called the fruits of karmic paths.

Each karmic path has three results: the retribution result, the dependent result, and the augmenting result. If one cultivates a certain karmic path and repeatedly practices it, leading to birth in hell, this is the retribution result. After emerging from hell, if one is reborn as a human, one will experience similar results. For example, those who kill will have a short life, those who steal will lose wealth, those who engage in sexual misconduct will have unchaste spouses, those who lie will suffer from bad reputation and slander, those who engage in divisive speech will have estranged friends and relatives, those who use harsh language will constantly hear unpleasant sounds, those who engage in frivolous speech will have improper speech, those who are greedy will become more greedy, those who are angry will become more angry, and those who hold wrong views will become more ignorant. These are the dependent results. The augmenting results of these karmic paths are that the possessions one uses are coarse and worn, without luster, frequently subjected to frost, hail, dust, and dirt, emitting foul odors and being unclean, residing in dangerous and winding places, full of thorns and evil prickles, with sparse and small fruits, filled with extreme suffering, without flowers and fruits. Someone asks: What kind of result is similar? The answer is:

Causing others to suffer the pain of evil realms, harming life results in a short life, and external objects lack luster because their luster has been destroyed.

Causing others to suffer the pain of evil realms refers to killing, causing others to suffer, thereby obtaining the suffering of evil realms. This is the similarity. Someone asks: Which skandha (aggregate) is killed? Is it the rupa-skandha (form aggregate) or the five skandhas? The answer is: Some say it is the rupa-skandha because the rupa-skandha can be broken, while the other four skandhas cannot be touched. Others say it is the five skandhas because although the other four skandhas cannot be touched, they depend on the rupa-skandha to function, so killing the rupa-skandha is equivalent to killing them. It's like when a bottle is broken, the milk will also be lost. Someone asks: Is the object of killing indeterminate, wholesome, or unwholesome? The answer is: Some say it is indeterminate because the indeterminate is subject to knives and staves, while the other two are not touched. Others say it is all three, as mentioned earlier. Someone asks: Which skandha is killed, the past, future, or present? If it is the past skandha, it has already ceased; if it is the future skandha, it is not yet obtainable; if it is the present skandha, it disappears in an instant. The answer is: Some say that the future and present worlds abide and decay, and the future will coalesce. Others say that the future and present will, because the present is subject to knives and staves, and the non-continuous skandha will cease. Harming life results in a short life, which means that those who kill others, because they cut off the lives of others, will themselves have a short life. External objects lack luster because their luster has been destroyed, which means that those who kill others, because they destroy the luster of others' objects, will themselves obtain objects without luster.

悉不光澤。一切業道隨其所應當知。盜及邪淫雖不令彼苦。以壞希望故。如不別離亦名兩舌。彼雖不惱亦名惡口。已說業道分。差別今當說。

謂現法果業　　次受于生果　後果亦復然　　當知分各定

三業現受生受后受。現法受業者。若業此生作即此生熟。名為現受。若第二生熟者。名為生受。第二生后熟者。名為后受。或有欲令四業前三及不定受。前三者不轉。不定者轉。轉者謂持戒等護故。譬喻者說。一切業轉乃至無間。彼說。若無間不轉者。亦無有越第一有。若越第一有者。故知無間業亦轉。彼有說現法業不必現報熟。若熟者現法受非余。如是說者。說八業現法報。或定不定乃至不定受業亦如是。是故彼說分定熟不定應作四句。或分定熟不定。或熟定分不定。或分定熟亦定。或非分定亦非熟定。問此四業幾一身種類種。答三。除現法受。欲界四種業種。色無色界亦如是。地獄趣四種不善業種。善者三種。除現受業。余趣俱四種。生欲界凡夫欲愛未盡。欲界四種。若欲愛盡梵天愛未盡。若不退種性法者。欲界三種。除生受。梵天亦三種。除現受。若退種性法者梵天如前說。欲界四種善業種。如是隨其義一切地生凡夫聖人亦如是說。已說現受等。樂受今當說。

欲界中善業　　及色界三地　說

【現代漢語翻譯】現代漢語譯本：失去光澤。一切業道，都應當根據情況瞭解。偷盜和邪淫雖然不直接使他人受苦，但因為破壞了他人的希望。像不離間他人也被稱為兩舌（指挑撥離間）。即使不惱害他人，也被稱為惡口（指惡語傷人）。已經講了業道（karma path）的分類，現在應當講差別。

所謂現法果業（immediately effective karma），其次是生果業（karma effective in the next life），後果業（karma effective in future lives）也是如此，應當知道它們的分類是確定的。

三業（three karmas）指現受（immediately experienced），生受（experienced in the next life），后受（experienced in future lives）。現法受業（immediately effective karma）是指，如果業力在此生造作，就在此產生熟，稱為現受。如果在第二產生熟，稱為生受。在第二生之後成熟，稱為后受。或者有人希望四業（four karmas）分為前三和不定受（uncertainly experienced）。前三者不會轉變，不定者會轉變。轉變是指因為持戒等防護的緣故。譬喻者說，一切業力都會轉變，乃至無間業（karma leading to immediate retribution）。他們說，如果無間業不轉變，也就沒有超越第一有（first existence）。如果超越第一有，就知道無間業也會轉變。他們有人說現法業不一定現世報熟，如果成熟，就是現法受，而不是其他的。這樣說的人，說了八業（eight karmas）是現法報。或者定不定，乃至不定受業也是如此。因此他們說，分類確定而成熟不確定的，分類不確定而成熟確定的，分類確定而成熟也確定的，或者分類不確定而成熟也不確定的，應該作四句來理解。問：這四業（four karmas）有幾種是一身種類種（one body, different kinds of karma seeds）？答：三種。除去現法受（immediately effective karma）。欲界（desire realm）有四種業種（karma seeds）。色界（form realm）和無色界（formless realm）也是如此。地獄趣（hell realm）有四種不善業種（unwholesome karma seeds），善者有三種，除去現受業（immediately effective karma）。其餘趣（other realms）都有四種。生於欲界（desire realm）的凡夫，如果欲愛（desire attachment）未盡，有欲界四種。如果欲愛已盡，梵天愛（brahma realm attachment）未盡。如果不退種性法（non-regressing nature dharma）的人，欲界有三種，除去生受（experienced in the next life）。梵天（brahma realm）也有三種，除去現受（immediately effective karma）。如果退種性法（regressing nature dharma）的人，梵天如前所說，欲界有四種善業種（wholesome karma seeds）。像這樣根據其意義，一切地生（earth-born）的凡夫和聖人也可以這樣說。已經說了現受等（immediately experienced etc.），現在應當說樂受（pleasant feeling）。

欲界（desire realm）中的善業（wholesome karma），以及三地（the three grounds of ），說

【English Translation】 English version: Lost their luster. All paths of karma should be understood according to their circumstances. Although stealing and sexual misconduct do not directly cause suffering to others, they do so by destroying their hopes. Like not causing separation is also called double-tongued (referring to sowing discord). Even if it does not annoy others, it is also called harsh speech (referring to abusive language). The classification of karma paths has been explained, and now the differences should be explained.

So-called immediately effective karma, followed by karma effective in the next life, and karma effective in future lives are also like this, and it should be known that their classifications are definite.

The three karmas refer to immediately experienced, experienced in the next life, and experienced in future lives. Immediately effective karma refers to, if karma is created in this life, it matures in this life, and is called immediately experienced. If it matures in the second life, it is called experienced in the next life. If it matures after the second life, it is called experienced in future lives. Or some people hope that the four karmas are divided into the first three and uncertainly experienced. The first three will not change, and the uncertain will change. Change refers to the reason for upholding precepts and other protections. Those who use metaphors say that all karmas will change, even karma leading to immediate retribution. They say that if karma leading to immediate retribution does not change, then there is no surpassing the first existence. If the first existence is surpassed, then it is known that karma leading to immediate retribution will also change. Some of them say that immediately effective karma does not necessarily mature in this life, and if it matures, it is immediately experienced, and not others. Those who say this say that the eight karmas are immediately effective retribution. Or definite or uncertain, and even uncertainly experienced karma is also like this. Therefore, they say that those whose classification is definite but whose maturity is uncertain, those whose classification is uncertain but whose maturity is definite, those whose classification is definite and whose maturity is also definite, or those whose classification is uncertain and whose maturity is also uncertain, should be understood by making four sentences. Question: How many of these four karmas are one body, different kinds of karma seeds? Answer: Three. Except for immediately effective karma. The desire realm has four kinds of karma seeds. The form realm and the formless realm are also like this. The hell realm has four kinds of unwholesome karma seeds, and the wholesome ones have three, except for immediately effective karma. The other realms all have four kinds. Ordinary people born in the desire realm, if desire attachment has not ended, have four kinds of the desire realm. If desire attachment has ended, Brahma realm attachment has not ended. For those who do not regress in nature dharma, there are three kinds in the desire realm, except for experienced in the next life. Brahma realm also has three kinds, except for immediately effective karma. For those who regress in nature dharma, Brahma realm is as previously said, and the desire realm has four kinds of wholesome karma seeds. Like this, according to its meaning, all earth-born ordinary people and sages can also be said in this way. Immediately experienced etc. has been said, and now pleasant feeling should be said.

Wholesome karma in the desire realm, and the three grounds of **, say

名為樂受　　此亦定不定

欲界中善業及色界三地說名為樂受者。欲界善業得樂受及眾具報。色界乃至第三禪業皆得樂報。問禪中間業得何等報。答有說。初禪樂報。此非說。以阿毗曇說。或業得心受非身耶。答有。善無覺業。又說。禪中間業不得受報。唯有色心不相應行。問此分亦定耶。答此亦定不定。若定若不定此四地中善皆有樂報。

得不苦不樂　　是說為上善　若受于苦報　　是說不善業

得不苦不樂是說為上善者。第四禪地善業及無色地善業說不苦不樂報。以彼得不苦不樂受及眾具故。問下地何故無不苦不樂報耶。答有說。下地粗而彼受細故。下地不寂靜而彼受寂靜故。若下地作善業皆為樂受故。無有求不苦不樂受者。雖不求苦報。以求樂故作惡行。是故雖不求而受苦報。若受于苦報是說不善業者。不善業說苦報。苦受果故。非獨業受報。四陰五陰亦受報。但業勝故說業受報。當知此亦定不定。問幾種受。答。

所謂自性受　　相應與報受　現前及境界　　是說五種受

五種受。謂自性受。相應受。報受。現前受。境界受。自性受者。受也。相應受者。受相應法。報受者。樂受等業。現前受者。現在受。如大因經說。若樂受現在前時。二受則滅。境界受者。眼觸生覺。受色

【現代漢語翻譯】現代漢語譯本名為樂受，此亦定不定

欲界（desire realm）中善業及三地說名為樂受者。欲界善業得樂受及眾具報。乃至第三禪業皆得樂報。問：禪中間業得何等報？答：有說，初禪樂報。此非定說。以阿毗曇（Abhidhamma）說，或業得心受非身耶？答：有，善無覺業。又說，禪中間業不得受報，唯有色心不相應行。問：此分亦定耶？答：此亦定不定。若定若不定，此四地中善皆有樂報。

得不苦不樂，是說為上善；若受于苦報，是說不善業

得不苦不樂是說為上善者。第四禪地善業及無色地善業說不苦不樂報。以彼得不苦不樂受及眾具故。問：下地何故無不苦不樂報耶？答：有說，下地粗而彼受細故；下地不寂靜而彼受寂靜故；若下地作善業皆為樂受故，無有求不苦不樂受者。雖不求苦報，以求樂故作惡行，是故雖不求而受苦報。若受于苦報是說不善業者。不善業說苦報，苦受果故。非獨業受報，四陰五陰亦受報，但業勝故說業受報。當知此亦定不定。問：幾種受？答：

所謂自性受，相應與報受；現前及境界，是說五種受

五種受。謂自性受、相應受、報受、現前受、境界受。自性受者，受也。相應受者，受相應法。報受者，樂受等業。現前受者，現在受。如大因經說，若樂受現在前時，二受則滅。境界受者，眼觸生覺，受色。

【English Translation】 English version It is called 'pleasant feeling'; this is also definite and indefinite.

Good karma in the desire realm (kama-dhatu) and the three lands are called 'pleasant feeling'. Good karma in the desire realm results in pleasant feelings and the reward of various possessions. Even the karma of the third dhyana (third jhana) results in pleasant rewards. Question: What kind of reward does the karma of the intermediate dhyana receive? Answer: Some say it is the pleasant reward of the first dhyana. This is not definitive. According to the Abhidhamma (Abhidhamma), does karma only receive mental feeling and not physical feeling? Answer: Yes, there is good karma without sensation. It is also said that the karma of the intermediate dhyana does not receive feeling as a reward, only form and mind-non-corresponding formations. Question: Is this division also definite? Answer: This is also definite and indefinite. Whether definite or indefinite, good karma in these four lands all results in pleasant rewards.

'Obtaining neither suffering nor pleasure' is said to be supreme good; 'If one receives the reward of suffering', it is said to be unwholesome karma.

'Obtaining neither suffering nor pleasure' is said to be supreme good. Good karma in the fourth dhyana land and the formless realm (arupa-dhatu) is said to result in neither suffering nor pleasure. Because they obtain neither suffering nor pleasure and various possessions. Question: Why is there no reward of neither suffering nor pleasure in the lower lands? Answer: Some say that the lower lands are coarse, while that feeling is subtle; the lower lands are not tranquil, while that feeling is tranquil; if one performs good karma in the lower lands, it is all for pleasant feeling, so no one seeks neither suffering nor pleasure. Although one does not seek the reward of suffering, one performs evil deeds because one seeks pleasure, therefore, although one does not seek it, one receives the reward of suffering. 'If one receives the reward of suffering', it is said to be unwholesome karma. Unwholesome karma is said to result in the reward of suffering, because it is the result of suffering. It is not only karma that receives the reward; the four skandhas (four aggregates) and five skandhas also receive the reward, but because karma is superior, it is said that karma receives the reward. Know that this is also definite and indefinite. Question: How many kinds of feeling are there? Answer:

'So-called self-nature feeling, corresponding and reward feeling; present and object realm', these are said to be five kinds of feeling.

Five kinds of feeling: namely, self-nature feeling, corresponding feeling, reward feeling, present feeling, and object realm feeling. Self-nature feeling is feeling itself. Corresponding feeling is the dharma corresponding to feeling. Reward feeling is karma such as pleasant feeling. Present feeling is present feeling. As the Maha-nidana Sutta (Great Cause Sutta) says, when pleasant feeling is present, the two feelings cease. Object realm feeling is the sensation arising from eye contact, experiencing form.

是攀緣義。此五種受中當知說報受非余。問世尊說黑報等四業。云何建立。答。

色有中善業　　是白有白報　黑白在欲中　　俱黑說不凈

色有中善業是白有白報者。色界善業一向無瞋恚離黑。問無色界業勝非色界。何故不說。答二報故。色界受中陰及生陰。無色界唯有生陰。如是色無色可見不可見有對無對受報。又彼有三業五陰十善業道受報故說。黑白在欲中者。欲界善業雜不善業故。是故說黑白。又一身中二種業可得。亦二種報。是故如是說。非黑即是白。黑異相故。俱黑說不凈者。不善業說黑。彼有黑報。彼因穢污。穢污故說黑。及鄙賤可惡故說黑報。唯鄙賤黑非穢污黑。不染污故。

若有思能壞　　彼諸業無餘　此說無閡道　　謂是第四業

若道能滅彼三業。彼道相應思是第四業。此業不染污故。不黑不可樂故。不白不墮界故無報。問何業幾思斷。答。

說有十二思　　斷于黑報業　四思能斷白　　一思二俱離

說有十二思斷于黑報業者。黑業十二思斷見道四法忍相應思。及離欲界欲八無閡道相應思。四思能斷白者。四思斷白業。初禪離欲第九無閡道相應思。乃至第四禪離欲亦爾。以善有漏法最後無閡道斷故。一思二俱離者。欲界離欲第九無閡道相應思。滅黑業及黑

【現代漢語翻譯】現代漢語譯本：是攀緣的含義。這五種感受中，應當知道說的是果報感受，而不是其他的感受。有人問：世尊說了黑報等四種業，是怎樣建立的呢？回答：

在色界中，善業是白業，有白色的果報。黑白業在欲界中，都是黑業，說是不清凈的。

在色界中的善業是白業，有白色的果報，是因為善業一向沒有嗔恚，遠離了黑業。有人問：為什麼不說無漏業的殊勝之處呢？回答：因為有二種果報的緣故。在有漏的感受中，有中陰和生陰，而無漏只有生陰。像這樣，色界和無色界，可見和不可見，有對和無對，都感受果報。而且它們有三種業、五種陰、十善業道，所以感受果報，因此這樣說。黑白業在欲界中，是因為欲界的善業夾雜著不善業的緣故，所以說是黑白業。而且一身之中可以有兩種業，也有兩種果報，所以這樣說。不是黑業就是白業，因為黑業有不同的相狀。都是黑業，說是不清凈的，不善業說是黑業，它們有黑色的果報，它們的因是污穢的，因為污穢所以說是黑業，以及因為鄙賤可惡所以說是黑報。只有鄙賤是黑業，不是污穢是黑業，因為不染污的緣故。

如果有一種思能夠壞滅，那些業就沒有剩餘了。這裡說的是無礙道，這就是第四種業。

如果有一種道能夠滅掉那三種業，那麼與那種道相應的思就是第四種業。這種業不染污，所以不黑；不可喜樂，所以不白；不墮入界內，所以沒有果報。有人問：什麼業由幾種思斷滅呢？回答：

說有十二種思，斷滅黑報業。四種思能夠斷滅白業。一種思能夠同時脫離二者。

說有十二種思斷滅黑報業，黑業由十二種思斷滅，即見道四法忍相應的思，以及脫離欲界欲的八無礙道相應的思。四種思能夠斷滅白業，四種思斷滅白業，即初禪脫離欲的第九無礙道相應的思，乃至第四禪脫離欲也是這樣。因為善的有漏法由最後的無礙道斷滅的緣故。一種思能夠同時脫離二者，即欲界脫離欲的第九無礙道相應的思，滅除黑業和黑

【English Translation】 English version: It is the meaning of clinging. Among these five kinds of feelings, it should be known that it is the retribution feeling that is being discussed, not the others. Someone asks: The World Honored One spoke of four kinds of karma, such as black retribution, how are they established? The answer is:

In the realm of form, good karma is white karma, and has white retribution. Black and white karma are in the desire realm, both are black karma, said to be impure.

Good karma in the realm of form is white karma, and has white retribution, because good karma always has no anger and is far from black karma. Someone asks: Why not speak of the superiority of non-outflow karma? The answer is: Because there are two kinds of retribution. In the feelings of outflow, there are intermediate existence and birth existence, while non-outflow only has birth existence. Like this, the realm of form and the formless realm, visible and invisible, with opposition and without opposition, all experience retribution. Moreover, they have three kinds of karma, five aggregates, and ten good karmic paths, so they experience retribution, therefore it is said like this. Black and white karma are in the desire realm, because the good karma of the desire realm is mixed with unwholesome karma, so it is said to be black and white karma. Moreover, there can be two kinds of karma in one body, and there are also two kinds of retribution, so it is said like this. It is not that black karma is white karma, because black karma has different characteristics. All are black karma, said to be impure, unwholesome karma is said to be black karma, they have black retribution, their cause is defiled, because of defilement it is said to be black karma, and because of being base and hateful it is said to be black retribution. Only being base is black karma, not defilement is black karma, because it is not defiled.

If there is a thought that can destroy, those karmas will have no remainder. Here it speaks of the unobstructed path, this is the fourth kind of karma.

If there is a path that can extinguish those three karmas, then the thought corresponding to that path is the fourth kind of karma. This karma is not defiled, so it is not black; it is not pleasing, so it is not white; it does not fall into the realm, so it has no retribution. Someone asks: What karma is severed by how many thoughts? The answer is:

It is said that there are twelve thoughts, severing black retribution karma. Four thoughts can sever white karma. One thought can simultaneously detach from both.

It is said that there are twelve thoughts severing black retribution karma, black karma is severed by twelve thoughts, that is, the thoughts corresponding to the four forbearance of the path of seeing, and the thoughts corresponding to the eight unobstructed paths that detach from desire in the desire realm. Four thoughts can sever white karma, four thoughts sever white karma, that is, the thoughts corresponding to the ninth unobstructed path of the first dhyana detaching from desire, and so on until the fourth dhyana detaching from desire is also like this. Because the good outflowing dharma is severed by the final unobstructed path. One thought can simultaneously detach from both, that is, the thoughts corresponding to the ninth unobstructed path of the desire realm detaching from desire, extinguishing black karma and black

白業問世尊說曲穢濁。此云何。答。

曲者從諂起　　穢從瞋恚生　欲生謂為濁　　世尊之所說

曲者從諂起者。諂者說曲。于曲相法所起業名為曲。彼曲果故。諂者以不直故名為曲。以諂所閡難出生死難入涅槃。譬如曲木。穢從瞋恚生者。二種穢。穢自身及他身故。瞋恚者名為穢。于穢相法所起業名為穢。彼果故。欲生謂為濁。世尊之所說者。欲者染性故名為濁。若業欲所起名為濁。彼果故果似因說。問幾種等起。答。

等起有二種　　因及彼剎那　如前所迴轉　　此亦隨迴轉

等起有二種因。及彼剎那者。有二種等起因等起者。我當作所作。彼剎那等起者。若心住作彼業。問此二等起何等為轉何等為隨轉。答轉者。謂彼前若彼因等起者名轉。後者說隨轉。彼剎那等起說隨轉。問六識身何等為轉何等為隨轉。答。

若識修道斷　　在意有二種　五種心說一　　余則說有漏

若識修道斷在意有二種者。修道所斷意識亦轉亦隨轉以彼俱能起業故。彼亦善不善無記。彼善轉即善隨轉。不善無記亦如是。無記者威儀工巧。彼威儀心轉即彼隨轉。善穢污心現在前去者不然。以速起故。如旋火輪。工巧心亦如是。前已說報生心不起身口業。五種心說一者。五識身說隨轉受自作故。非轉無思

{ "translations": [ "現代漢語譯本：", "白業（Śukla-karma，指善業）問世尊說，什麼是曲、穢、濁？世尊回答：", "", "『曲』從諂媚生起，", "『穢』從嗔恚產生，", "『濁』由貪慾而生，", "這是世尊所說。", "", "『曲』從諂媚生起：諂媚之人所說是虛偽不直的。對於虛偽不直之法所產生的行為，稱為『曲』。因為『曲』是其結果。諂媚之人因為不正直，所以稱為『曲』。因為被諂媚所阻礙，難以脫離生死輪迴，難以進入涅槃，就像彎曲的木頭一樣。", "『穢』從嗔恚產生：有兩種『穢』，既污染自身也污染他人。嗔恚被稱為『穢』。對於『穢』的現象所產生的行為，稱為『穢』，因為『穢』是其結果。", "『濁』由貪慾而生，這是世尊所說：貪慾具有染污的性質，所以稱為『濁』。如果行為由貪慾而產生，就稱為『濁』，因為『濁』是其結果。這裡以結果來比喻原因。問：有幾種等起（samutthāna，指生起的原因）？答：", "", "等起有兩種：", "因和彼剎那。", "如前所迴轉，", "此亦隨之迴轉。", "", "等起有兩種：因和彼剎那。有兩種等起：因等起，即『我將要做某事』；彼剎那等起，即當心專注于做某事時。問：這兩種等起，哪一種是『轉』（pravṛtti，指主動發起），哪一種是『隨轉』（anuvṛtti，指跟隨）？答：『轉』是指之前的，也就是因等起，稱為『轉』。後者稱為『隨轉』，也就是彼剎那等起，稱為『隨轉』。問：六識身（ṣaḍ-vijñānakāya，指眼識、耳識、鼻識、舌識、身識和意識）中，哪一種是『轉』，哪一種是『隨轉』？答：", "", "若識修道斷，", "在意有二種，", "五種心說一，", "余則說有漏。", "", "如果意識通過修道而被斷除，那麼在意根（manas，指意識的所依）中存在兩種情況：修道所斷的意識既是『轉』也是『隨轉』，因為它能夠發起行為。它可能是善、不善或無記（avyākṛta，指非善非惡）。如果是善的『轉』，那麼也是善的『隨轉』。不善和無記也是如此。無記是指威儀和工巧。威儀心是『轉』，那麼也是『隨轉』。但是，善心或被煩惱污染的心在目前生起時，情況並非如此，因為它迅速生起，就像旋轉的火輪一樣。工巧心也是如此。之前已經說過，報生心（vipāka-citta，指果報心）不會引起身口業。五種心說一種，五識身（眼識、耳識、鼻識、舌識、身識）說是『隨轉』，因為它們接受自己所造作的，而不是『轉』，因為它們沒有思慮。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",

惟故。余則說有漏者。見道斷心說余。彼是轉能為因等起故非隨轉。不以見道斷心等起身口業。以微細故。內向故。若復見道斷心等起身口業者。彼業為見道斷為修道斷為俱道斷。若言見道斷者。無有色見道斷。明無明相違故。若言修道斷者。修道斷法而見道斷心等起者。此則不應。若言俱斷者。則有可分。此亦不然。如契經說。邪見人身口業說是見。彼亦說因等起。問何等為凈。答。

一切妙行凈　　無學身口滿　所謂意滿者　　即是無學心

一切妙行凈者。若所有妙行一切說凈。若身妙行是說身凈。如是比。問有漏法有垢。云何說凈。答煩惱相違故。引導第一義凈故。問云何滿。答無學身口滿。無學身口妙行說滿。所謂意滿者即是無學心。無學心說意滿。牟尼相故。問以何等故色陰識陰說滿非余。答粗細故。心者第一義滿。以身口業比知止息增廣故。煩惱熱不損故。意語不壞故。是故說阿羅漢滿非余。問妙行凈滿何差別。答所作善故說妙行。清凈故說凈。牟尼故說滿。複次愛果故說妙行。離煩惱故說凈。離癡故說滿。已說業。業果今當說。

相似說依果　　報則不相似　凈及不凈果　　是則說為報

依果者。謂善生善。如是比當知說自分因。報果者。謂凈不凈果如前說。報因與果相似者

。謂依果。不相似者。善不善因無記果。

所謂解脫果　　離欲見真說　以功力所得　　是說功用果

所謂解脫果離欲見真說者。解脫果謂斷也。以功力所得是說功用果者。若果以功力所招及斷。是說功用果。

種種相諸法　　其果唯一相　是說增上果　　除前所起法

若多相諸法相似不相似唯一果。謂增上果。謂所作因。除前所起法者。除前生於後生非果。問增上果功用果何差別。答所作事成為功用果。受用為增上果。謂種殖者有二果。受用者有增上果。已總說果。若彼果是業有今當說。

有漏斷結業　　五果是有果　無漏斷結道　　彼則有四果

有漏斷結業五果是有果者。世俗斷結道彼業有五果。彼后相似及增上是依果。彼業報是報果。彼結斷是解脫果。彼所招及斷是功用果。除自己餘一切法是增上果。無漏斷結道彼則有四果者。無漏斷結道彼業有四果。除報果。余果如前說。

不善業四果　　亦余善有漏　余無漏有三　　無記業亦然

不善業四果亦余善有漏者。不善業四果。除斷結道。諸餘善有漏業。謂方便道解脫道勝進道及聞等慧。此諸業亦有四果。除解脫果。余無漏有三無記業亦然者。除斷結無漏。諸餘無漏業。及無記業有三果。除報果及解脫果。

【現代漢語翻譯】現代漢語譯本所謂依果，是指不相似的果，即善因、不善因所產生的無記果。

『所謂解脫果，離欲見真說，以功力所得，是說功用果。』

所謂解脫果，是指通過離欲而證見真理的說法，解脫果指的是斷滅。以功力所得，是說功用果，指的是如果果報是通過功力所招感和斷滅而獲得的，就稱為功用果。

『種種相諸法，其果唯一相，是說增上果，除前所起法。』

如果多種不同性質的事物，相似或不相似，最終產生唯一的結果，這被稱為增上果，也就是所作之因。『除前所起法』，指的是先前產生的不會成為後生的果。問：增上果和功用果有什麼區別？答：所作之事的成就為功用果，受用為增上果。例如，種植者有二種果報，受用者有增上果。以上總括地說明了果報。如果這些果報是業力所致，現在將要詳細說明。

『有漏斷結業，五果是有果，無漏斷結道，彼則有四果。』

有漏斷結業有五種果報，這被稱為『有果』。世俗的斷結道，其業有五種果報：相似果、增上果是依果（指所依賴的果報），業報是報果，斷結是解脫果，所招感和斷滅是功用果，除了自身以外的一切法都是增上果。無漏斷結道有四種果報，指的是無漏的斷結道，其業有四種果報，除了報果，其餘的果報如前所述。

『不善業四果，亦余善有漏，余無漏有三，無記業亦然。』

不善業有四種果報，其餘的善的有漏業也是如此。不善業有四種果報，除了斷結道。其餘的善的有漏業，指的是方便道、解脫道、勝進道以及聽聞等智慧，這些業也有四種果報，除了解脫果。其餘的無漏業有三種果報，無記業也是如此，指的是除了斷結的無漏業，其餘的無漏業和無記業有三種果報，除了報果和解脫果。

【English Translation】 English version That which is called the dependent result (依果), refers to dissimilar results, namely, the indeterminate results arising from wholesome and unwholesome causes.

'That which is called the result of liberation (解脫果), is said to be the seeing of truth through detachment. That which is obtained through effort, is said to be the result of action (功用果).'

The so-called result of liberation, 'seeing truth through detachment,' refers to cessation (斷也). 'That which is obtained through effort is said to be the result of action,' refers to if a result is obtained and ceased through effort, it is called the result of action.

'Various phenomena with diverse characteristics, whose result is a single characteristic, is said to be the dominant result (增上果), except for the phenomena arising before.'

If various phenomena with diverse characteristics, whether similar or dissimilar, produce a single result, this is called the dominant result, which is the cause of action (所作因). 'Except for the phenomena arising before' means that what arises earlier is not the result of what arises later. Question: What is the difference between the dominant result and the result of action? Answer: The accomplishment of what is done is the result of action, while the enjoyment is the dominant result. For example, the planter has two results; the enjoyer has the dominant result. The results have been generally explained. If these results are due to karma, I will now explain.

'Karma that severs bonds with outflows (有漏斷結業) has five results, which are results that exist (是有果). The path that severs bonds without outflows (無漏斷結道) has four results.'

Karma that severs bonds with outflows has five results, which are called 'results that exist.' The mundane path that severs bonds has five results: the similar result and the dominant result are dependent results (依果), the karmic retribution is the result of retribution (報果), the severance of bonds is the result of liberation, and what is obtained and ceased is the result of action. All phenomena other than oneself are the dominant result. The path that severs bonds without outflows has four results, meaning that the karma of the path that severs bonds without outflows has four results, excluding the result of retribution. The remaining results are as described before.

'Unwholesome karma has four results, as do other wholesome karmas with outflows. Other karmas without outflows have three, and so do indeterminate karmas.'

Unwholesome karma has four results, as do other wholesome karmas with outflows, excluding the path that severs bonds. Other wholesome karmas with outflows refer to the path of expedients (方便道), the path of liberation (解脫道), the path of surpassing progress (勝進道), and the wisdom of hearing (聞) and so on. These karmas also have four results, excluding the result of liberation. Other karmas without outflows have three, and so do indeterminate karmas, excluding the karma that severs bonds without outflows. Other karmas without outflows and indeterminate karmas have three results, excluding the result of retribution and the result of liberation.

四二及三果　　三四亦復二　三二三凈等　　是說為業果

善業者。以善法為四果。除報果。以不善為二果。功用及增上果。以無記為三果。除依果及解脫果。不善業者以不善法為三果。除報果解脫果。以無記法為四果。除解脫果。自分因遍因以欲界身見邊見無記法為依果。以善為二果。功用及增上果。無記業者以無記法為三果。依果功用果增上果。以善為二果。功用果及增上果。以不善為三果。除報果解脫果。

過去一切四　　中未來亦然　中於中說二　　未生未生三

過去一切四者。過去業以一切三世法為四果。除解脫果。不墮世故。中未來亦然者。現在業以未來法為四果。如前說。中於中說二者。現在業以現在法為二果。功用果及增上果。未生未生三者。未來業以未來法為三果。報果功用果增上果。

自地自地四　　或以他地二　若正思惟地　　亦有解脫果

自地自地四者。自地業以自地法為四果。除解脫果。如欲界系以欲界系。乃至非想非非想亦如是。或以他地二者。他地業以他地法為二果。功用果增上果。若無漏業以他地無漏為依果。若正思惟地亦有解脫果者。定地或有解脫果謂無閡道所攝。

皆以一切三　　三二一復五　二二次第說　　謂是學等業

學

【現代漢語翻譯】現代漢語譯本　四二及三果（四種、兩種和三種果報）　　三四亦復二（三種、四種和兩種果報）　三二三凈等（三種、兩種和三種清凈等）　　是說為業果（這些是關於業果的說法）

善業者。以善法為四果。除報果（vipāka-phala）。以不善為二果。功用果（puruṣakāra-phala）及增上果（adhipati-phala）。以無記為三果。除依果（niśraya-phala）及解脫果（vimukti-phala）。不善業者以不善法為三果。除報果解脫果。以無記法為四果。除解脫果。自分因遍因以欲界身見邊見無記法為依果。以善為二果。功用果及增上果。無記業者以無記法為三果。依果功用果增上果。以善為二果。功用果及增上果。以不善為三果。除報果解脫果。

過去一切四（過去的一切是四種果報）　　中未來亦然（現在和未來也是如此）　中於中說二（現在對現在說是兩種果報）　　未生未生三（未來對未來是三種果報）

過去一切四者。過去業以一切三世法為四果。除解脫果。不墮世故。中未來亦然者。現在業以未來法為四果。如前說。中於中說二者。現在業以現在法為二果。功用果及增上果。未生未生三者。未來業以未來法為三果。報果功用果增上果。

自地自地四（自地對自地是四種果報）　　或以他地二（或者以他地是兩種果報）　若正思惟地（如果正確思惟地）　　亦有解脫果（也有解脫果）

自地自地四者。自地業以自地法為四果。除解脫果。如欲界系以欲界系。乃至非想非非想亦如是。或以他地二者。他地業以他地法為二果。功用果增上果。若無漏業以他地無漏為依果。若正思惟地亦有解脫果者。定地或有解脫果謂無閡道所攝。

皆以一切三（都以一切是三種果報）　　三二一復五（三種、兩種、一種和五種果報）　二二次第說（兩種、兩種依次說）　　謂是學等業（這說的是學習等等的業）

學者。

【English Translation】 English version 　Four, two, and three fruits; three, four, and also two. 　Three, two, three, pure and so on; this is said to be the fruit of karma.

Good karma: good dharmas are the four fruits, except for the resultant fruit (vipāka-phala). Unwholesome dharmas are two fruits: the effort fruit (puruṣakāra-phala) and the dominant fruit (adhipati-phala). Indeterminate dharmas are three fruits, except for the dependent fruit (niśraya-phala) and the liberation fruit (vimukti-phala). Unwholesome karma: unwholesome dharmas are three fruits, except for the resultant fruit and the liberation fruit. Indeterminate dharmas are four fruits, except for the liberation fruit. The self-cause and universal cause, with the indeterminate dharmas of the view of self and extreme views in the desire realm, are the dependent fruit. Good dharmas are two fruits: the effort fruit and the dominant fruit. Indeterminate karma: indeterminate dharmas are three fruits: the dependent fruit, the effort fruit, and the dominant fruit. Good dharmas are two fruits: the effort fruit and the dominant fruit. Unwholesome dharmas are three fruits, except for the resultant fruit and the liberation fruit.

The past is all four; the present and future are also thus. 　The present says two for the present; the unarisen says three for the unarisen.

'The past is all four' means that past karma has all three times of dharmas as four fruits, except for the liberation fruit, because it does not fall into the world. 'The present and future are also thus' means that present karma has future dharmas as four fruits, as said before. 'The present says two for the present' means that present karma has present dharmas as two fruits: the effort fruit and the dominant fruit. 'The unarisen says three for the unarisen' means that future karma has future dharmas as three fruits: the resultant fruit, the effort fruit, and the dominant fruit.

The self-ground is four for the self-ground; or two with other grounds. 　If the ground is of right contemplation, there is also the liberation fruit.

'The self-ground is four for the self-ground' means that karma of one's own ground has dharmas of one's own ground as four fruits, except for the liberation fruit. For example, the desire realm is related to the desire realm, and so on, up to neither perception nor non-perception. 'Or two with other grounds' means that karma of other grounds has dharmas of other grounds as two fruits: the effort fruit and the dominant fruit. If non-outflow karma has non-outflow of other grounds as the dependent fruit. 'If the ground is of right contemplation, there is also the liberation fruit' means that the meditative ground may have the liberation fruit, which is included in the unobstructed path.

All have three for all; three, two, one, and again five. 　Two, two are said in order; this is said to be the karma of learning and so on.

Learners.

業以學為三果。依果功用果增上果。以無學為三果亦如是。以非學非無學為三果。解脫果功用果增上果。無學業以無學為三果。依果功用果增上果。以非學非無學為二果。功用果增上果。以學為一果。增上果。非學非無學業以非學非無學為五果。以學為二果。功用果增上果。以無學為二果亦如是。

謂說三四一　　四三及與二　四復一亦二　　是說見等業

見道斷業以見道斷法為三果。依果功用果增上果。以修道斷法為四果。除解脫果。以無斷法為一果。增上果。修道斷業以修道斷法為四果。除解脫果。以無斷法為三果。解脫果功用果增上果。以見斷法為二果。功用果增上果。無斷業以無斷法為四果。除報果。以見斷法為一果。增上果。以修道斷法為二果。功用果增上果。已說業有果。身業口業四大造。今當說。

自地若有大　　身口業所依　無漏隨力得　　此即是彼果

自地若有大身口業所依者。若欲界身口業即欲界四大造。色界初禪地身口業即初禪四大造。乃至第四禪亦如是。以墮界故。煩惱合故。無漏隨力得此即是彼果者。無漏身口業隨所依力得。即彼地四大造。若生欲界無漏初禪正受。乃至第四禪彼身口業即欲界四大造。一切地生亦如是。不墮界故。非煩惱合故。若須陀洹斯陀含阿

【現代漢語翻譯】現代漢語譯本業以學（指有學位的人）為三果：依果、功用果、增上果。以無學（指沒有學位的人）為三果，也像這樣。以非學非無學（指既沒有學位也不是沒有學位的人）為三果：解脫果、功用果、增上果。無學業以無學為三果：依果、功用果、增上果。以非學非無學為二果：功用果、增上果。以學為一果：增上果。非學非無學業以非學非無學為五果。以學為二果：功用果、增上果。以無學為二果也像這樣。

所謂說三、四、一，四、三及與二，四復一亦二，是說見等業。

見道斷業以見道斷法為三果：依果、功用果、增上果。以修道斷法為四果：除去解脫果。以無斷法為一果：增上果。修道斷業以修道斷法為四果：除去解脫果。以無斷法為三果：解脫果、功用果、增上果。以見斷法為二果：功用果、增上果。無斷業以無斷法為四果：除去報果。以見斷法為一果：增上果。以修道斷法為二果：功用果、增上果。已經說了業有果，身業、口業四大造，現在應當說。

自地若有大，身口業所依，無漏隨力得，此即是彼果。

自地若有大身口業所依者：如果欲界身口業就是欲界四大所造。初禪地身口業就是初禪四大所造。乃至第四禪也是這樣。因為墮入界限的緣故，煩惱結合的緣故。無漏隨力得此即是彼果者：無漏身口業隨著所依的力量獲得，就是那個地的四大所造。如果生在欲界，無漏初禪正受，乃至第四禪，那個身口業就是欲界四大所造。一切地生也是這樣。不墮入界限的緣故，不是煩惱結合的緣故。如果須陀洹（Srotapanna，入流果）、斯陀含（Sakadagamin，一來果）阿

【English Translation】 English version Karma with learning (referring to someone with a degree) has three results: dependent result, functional result, and augmenting result. Karma with no learning (referring to someone without a degree) has three results in the same way. Karma with neither learning nor no learning (referring to someone who neither has a degree nor is without one) has three results: liberation result, functional result, and augmenting result. Karma with no learning has three results for someone with no learning: dependent result, functional result, and augmenting result. Karma with neither learning nor no learning has two results: functional result and augmenting result. Karma with learning has one result: augmenting result. Karma with neither learning nor no learning has five results for someone with neither learning nor no learning. Karma with learning has two results: functional result and augmenting result. Karma with no learning has two results in the same way.

The so-called saying of three, four, one, four, three, and two, four again, one also two, is the saying of karma of seeing and so on.

Karma severed by the path of seeing has three results for dharma severed by the path of seeing: dependent result, functional result, and augmenting result. Karma severed by the path of cultivation has four results: excluding the liberation result. Karma with no severance has one result: augmenting result. Karma severed by the path of cultivation has four results for dharma severed by the path of cultivation: excluding the liberation result. Karma with no severance has three results: liberation result, functional result, and augmenting result. Karma severed by the path of seeing has two results: functional result and augmenting result. Karma with no severance has four results for dharma with no severance: excluding the retribution result. Karma severed by the path of seeing has one result: augmenting result. Karma severed by the path of cultivation has two results: functional result and augmenting result. It has already been said that karma has results, physical karma and verbal karma are created by the four great elements, now it should be said.

'If there is a great one in one's own realm, the basis of physical and verbal karma, un-leaked, obtained according to strength, this is its result.'

'If there is a great one in one's own realm, the basis of physical and verbal karma': if the physical and verbal karma of the desire realm is created by the four great elements of the desire realm. The physical and verbal karma of the first dhyana realm is created by the four great elements of the first dhyana. And so on up to the fourth dhyana. Because of falling into the realm, because of the combination of afflictions. 'Un-leaked, obtained according to strength, this is its result': un-leaked physical and verbal karma is obtained according to the strength of what it relies on, that is, created by the four great elements of that realm. If one is born in the desire realm and has un-leaked correct reception of the first dhyana, and so on up to the fourth dhyana, that physical and verbal karma is created by the four great elements of the desire realm. All births in all realms are like this. Because of not falling into the realm, because of not being combined with afflictions. If a Srotapanna (入流果, Stream-enterer), a Sakadagamin (一來果, Once-returner), a

那含果及向佛辟支佛聲聞波羅蜜道法智比智品。依欲界身現在前。彼一切業欲界四大造。若依色界身現在前。彼一切業色界四大造。學生無色界依五地未來戒成就。若先彼地起無漏道。即依彼地過去。若彼得阿羅漢果。彼舍學戒得無學未來依五地戒。問世尊說三障。此云何。答。

無間無救業　　廣生諸煩惱　惡道受惡報　　障閡應當知

三障。業障煩惱障報障。謂障閡聖道及聖道方便故說障。除此三障。余法雖為障。然此三障五因緣易見易知。所謂處趣生果人。彼業障者五無間業。所謂害父害母害阿羅漢壞僧出佛身血。此業報無間必生地獄中。是故說無間。有二因緣故得無間。背恩義及壞福田。彼害父母是背恩無間。餘者壞福田無間。罪最大者所謂壞僧。次出佛身血。次害阿羅漢。次害母次害父。彼義雜品當廣說。煩惱障者。謂勤及利煩惱。有眾生煩惱勤而不利。應作四句。勤而不利者。數行軟煩惱。利而不勤者。增上煩惱不數行。亦勤亦利者。數行增上煩惱。不勤不利者。不數行軟煩惱。彼軟煩惱不利者。此說煩惱障。以依軟結便有中依中便增故。若利煩惱不勤者非障。以不數行故。若俱者一切惡。不俱者一切勝。當知善根亦如是。以行煩惱故建立障非成就者。以一切眾生等成就煩惱故。隨其所應。

彼煩惱障者。當知黃門氣噓富蘭那等。又復說難陀央掘魔郁鞞羅迦葉。如是比以說力故彼得見諦。舍利弗等非其境界。報障者。惡道處郁單曰無想天處。問此障何者最大惡。答。

所謂煩惱障　　是說最大惡　無間業為中　　報障則為軟

三障中煩惱障最大惡。次業障次報障。以煩惱障能轉業障業障轉報障故。又說報障最大惡。以一切因時可轉果時不可轉故。此則不然。彼或有煩惱障成就。或業障或報障或煩惱業障。或煩惱障報障無業障報障俱成就。以因果不俱故。彼業障者三方。煩惱障報障者五趣。問如所說無間業其罪最大。謂壞僧。僧壞有何性。答。

謂不和合性　　當知是僧壞　不隱沒無記　　是不相應行

僧壞者。是不和合性。不隱沒無記不相應行陰攝。壞僧罪是妄語。問何等誰成就。答。

壞者則是僧　　罪則壞僧人　彼受一劫報　　無擇地獄中

壞者則是僧罪則壞僧人者。僧成就壞。壞僧人成就罪。彼受一劫報無擇地獄中者。壞僧罪無擇地獄中受一劫報。若作余惡行種餘地獄報。彼或無擇。彼后不能壞僧。壞僧後作余惡行。彼一切皆無擇地獄果。若多行惡行者所受身。廣大而柔軟多受眾苦。余無間業后不能壞僧者。要族姓端正戒聞才辯。如是之人乃能壞僧。以彼自

【現代漢語翻譯】現代漢語譯本彼煩惱障（Klesha-avarana，煩惱的障礙）者，當知黃門（Pandaka，性功能不全者）氣噓富蘭那（Purana，印度六師外道之一）等。又復說難陀（Nanda，佛陀的堂弟）央掘魔（Angulimala，殺人狂魔，后被佛陀度化）郁鞞羅迦葉（Uruvilva-kashyapa，拜火教迦葉三兄弟之首）如是比以說力故彼得見諦。舍利弗（Shariputra，佛陀十大弟子之一，智慧第一）等非其境界。報障（Vipaka-avarana，果報的障礙）者，惡道處郁單曰（Uttarakuru，北俱盧洲）無想天處。問此障何者最大惡？答：『所謂煩惱障，是說最大惡，無間業（Anantarya-karma，五逆罪）為中，報障則為軟。』三障中煩惱障最大惡。次業障（Karma-avarana，業力的障礙）次報障。以煩惱障能轉業障，業障轉報障故。又說報障最大惡。以一切因時可轉，果時不可轉故。此則不然。彼或有煩惱障成就，或業障或報障，或煩惱業障，或煩惱障報障，無業障報障俱成就。以因果不俱故。彼業障者三方，煩惱障報障者五趣（Gati，輪迴的五個道，即地獄、餓鬼、畜生、人、天）。問如所說無間業其罪最大，謂壞僧（Sangha，僧團）。僧壞有何性？答：『謂不和合性，當知是僧壞，不隱沒無記（Avyakrta，非善非惡），是不相應行（Citta-viprayukta-samskara，不與心識相應的行蘊）。』僧壞者，是不和合性。不隱沒無記不相應行陰攝。壞僧罪是妄語。問何等誰成就？答：『壞者則是僧，罪則壞僧人，彼受一劫報，無擇地獄（Avici，無間地獄）中。』壞者則是僧，罪則壞僧人者。僧成就壞。壞僧人成就罪。彼受一劫報無擇地獄中者。壞僧罪無擇地獄中受一劫報。若作余惡行種餘地獄報。彼或無擇。彼后不能壞僧。壞僧後作余惡行。彼一切皆無擇地獄果。若多行惡行者所受身，廣大而柔軟多受眾苦。余無間業后不能壞僧者。要族姓端正戒聞才辯。如是之人乃能壞僧。以彼自

【English Translation】 English version That Klesha-avarana (Obstruction of Afflictions), know that it includes eunuchs, Purana (one of the six heretical teachers in India), and others who are sexually impaired. Furthermore, it is said that Nanda (Buddha's cousin), Angulimala (a serial killer who was later converted by the Buddha), Uruvilva-kashyapa (the eldest of the Kashyapa brothers who were fire-worshippers), and others like them were able to see the truth because of their power of speech. Shariputra (one of the Buddha's ten great disciples, foremost in wisdom) and others are not within their realm. Vipaka-avarana (Obstruction of Retribution) refers to places in evil realms, Uttarakuru (the Northern Kurus), and the realm of non-perception. Question: Among these obstructions, which is the greatest evil? Answer: 'The obstruction of afflictions is said to be the greatest evil, Anantarya-karma (the five heinous crimes) is intermediate, and the obstruction of retribution is the weakest.' Among the three obstructions, the obstruction of afflictions is the greatest evil, followed by the obstruction of karma (Karma-avarana), and then the obstruction of retribution. This is because the obstruction of afflictions can transform the obstruction of karma, and the obstruction of karma transforms the obstruction of retribution. It is also said that the obstruction of retribution is the greatest evil because everything can be transformed at the time of cause, but not at the time of effect. This is not necessarily the case. One may have the obstruction of afflictions accomplished, or the obstruction of karma, or the obstruction of retribution, or the obstruction of afflictions and karma, or the obstruction of afflictions and retribution, without the obstruction of karma and retribution being accomplished together, because cause and effect do not occur simultaneously. Those with the obstruction of karma are in the three realms, while those with the obstruction of afflictions and retribution are in the five Gati (realms of rebirth: hell, hungry ghosts, animals, humans, and gods). Question: As it is said that the Anantarya-karma is the greatest sin, namely, destroying the Sangha (monastic community), what is the nature of the destruction of the Sangha? Answer: 'The nature of disharmony, know that is the destruction of the Sangha; non-revealing, neutral (Avyakrta), and non-corresponding formations (Citta-viprayukta-samskara, formations not associated with consciousness).' The destruction of the Sangha is the nature of disharmony. It is included in the non-revealing, neutral, and non-corresponding formations. The sin of destroying the Sangha is false speech. Question: What does one accomplish, and who accomplishes it? Answer: 'The destroyer is the Sangha, the sin is the person who destroys the Sangha; they receive the retribution of one kalpa (aeon) in Avici (the uninterrupted hell).' The destroyer is the Sangha, and the sin is the person who destroys the Sangha. The Sangha accomplishes destruction. The person who destroys the Sangha accomplishes sin. They receive the retribution of one kalpa in Avici. The sin of destroying the Sangha is to receive the retribution of one kalpa in Avici. If one commits other evil deeds, they sow the seeds of retribution in other hells. They may or may not be in Avici. They cannot destroy the Sangha after that. After destroying the Sangha, if one commits other evil deeds, all of them will result in the fruit of Avici. If one performs many evil deeds, the body they receive will be vast and soft, and they will suffer many hardships. Those who cannot destroy the Sangha after other Anantarya-karma must be of noble lineage, with moral discipline, learning, talent, and eloquence. Only such a person can destroy the Sangha, because they themselves

立為大師故。犯戒者非增上。問云何壞僧。答。

大師及是道　　諸比丘異忍　破壞和合僧　　所謂見行增

大師及是道諸比丘異忍破壞和合僧者。謂比丘起如是希望。提婆達多是我大師非瞿曇。彼所制五法是道非八正。當知是壞僧。又說受籌見聞俱增。問何等人破僧。答謂見行增上者。見行人壞僧。惡希望故。非愛行人。輕動故。問為在家人壞僧為出家。答比丘受具足比丘壞僧非在家非沙彌非比丘尼。若彼心住壞僧。即彼心是果。六識身一一現在前。壞僧覺亦如是。問何處壞僧為幾人。答。

三方極少八　　是則羯磨壞　閻浮提至九　　是則法輪壞

三方極少八是則羯磨壞者。三天下羯磨僧壞。極少者至八。以四人名僧非三故。若於一住處界內。二部僧各別作布薩羯磨。當知是僧壞。問何處壞法輪為幾人。答閻浮提至九是則法輪壞。閻浮提法輪壞非余處。以此有道則有異道。若此有大師則有異師。極少至九人。乃至二部各別。有一人僧所同者教僧者僧隨順者教無慚無愧部。謂提婆達也。問為壞聖僧為凡夫僧。答凡夫壞非聖人。以正定聚故。不壞凈故。又說得忍凡夫亦不壞。已入決定聖僧世尊不壞眷屬故。問住何分僧不壞。答。

不結界前後　　牟尼已涅槃　息肉未起時　　及無第一

【現代漢語翻譯】現代漢語譯本：因為要立自己為大師的緣故。犯戒的人不能使僧團增上。問：如何破壞僧團？答：

『大師及是道，諸比丘異忍，破壞和合僧，所謂見行增。』

『大師及是道，諸比丘異忍，破壞和合僧』的意思是：如果比丘生起這樣的希望：『提婆達多（Devadatta，人名，意為「天授」）是我的大師，不是喬達摩（Gautama，釋迦牟尼的姓），他所制定的五法才是正道，不是八正道。』應當知道這就是破壞僧團。又說，接受籌碼、見聞都增加。問：什麼樣的人破壞僧團？答：是那些見解和行為增上的人。見解和行為增上的人會破壞僧團，因為他們有邪惡的希望。不是因為愛而行事的人，因為他們輕率妄動。問：是在家人破壞僧團，還是出家人？答：是受過具足戒的比丘破壞僧團，不是在家的人，不是沙彌（Śrāmaṇera，出家男子），也不是比丘尼（Bhikṣuṇī，出家女子）。如果他的心意決定要破壞僧團，那麼他的心意就是結果。六識身一一現在前，破壞僧團的覺知也是這樣。問：在什麼地方破壞僧團？需要多少人？答：

『三方極少八，是則羯磨壞，閻浮提至九，是則法輪壞。』

『三方極少八，是則羯磨壞』的意思是：三個天下羯磨僧團被破壞，最少需要八個人。因為四個人才能稱為僧團，不是三個人。如果在同一個住處界限內，兩個僧團各自舉行布薩（Poṣadha，每半月舉行的集會）羯磨（Karma，業），應當知道這就是僧團被破壞。問：在什麼地方破壞法輪？需要多少人？答：『閻浮提至九，是則法輪壞。』在閻浮提（Jambudvīpa，古印度名稱）法輪被破壞，不是在其他地方。因為這裡有正道，所以有其他道。如果這裡有大師，那麼就有其他的老師。最少需要九個人，乃至兩個僧團各自為政。有一個人是僧團所共同的，教導僧團的人，僧團隨順他，教導無慚無愧的僧團，比如提婆達多。問：是破壞聖僧，還是凡夫僧？答：是凡夫破壞，不是聖人。因為聖人是正定聚，不會破壞清凈。又說，得到忍位的凡夫也不會破壞僧團。已經進入決定的聖僧，世尊（Bhagavān，佛的尊稱）不會破壞眷屬。問：在什麼情況下僧團不會被破壞？答：

『不結界前後，牟尼（Muni，聖人）已涅槃（Nirvāṇa，寂滅），息肉未起時，及無第一。』

【English Translation】 English version: Because of establishing oneself as the master. Those who violate the precepts do not cause the Sangha (community) to increase. Question: How is the Sangha destroyed? Answer:

'The master and the path, the Bhikshus (monks) with different tolerance, destroy the harmonious Sangha, those who increase in views and conduct.'

'The master and the path, the Bhikshus with different tolerance, destroy the harmonious Sangha' means: If a Bhikshu arises with such a hope: 'Devadatta (Devadatta, a name meaning 'God-given') is my master, not Gautama (Gautama, the family name of Shakyamuni Buddha), the five dharmas (teachings) he established are the right path, not the Eightfold Path.' It should be known that this is destroying the Sangha. It is also said that accepting tokens, seeing and hearing both increase. Question: What kind of person destroys the Sangha? Answer: Those who increase in views and conduct. Those who increase in views and conduct destroy the Sangha because they have evil hopes. Not those who act out of love, because they are rash and reckless. Question: Do laypeople destroy the Sangha, or renunciants? Answer: It is the Bhikshu (fully ordained monk) who has received the full precepts who destroys the Sangha, not laypeople, not Shramaneras (Śrāmaṇera, novice monks), nor Bhikshunis (Bhikṣuṇī, nuns). If his mind is set on destroying the Sangha, then his mind is the result. The six consciousnesses arise one by one, and the awareness of destroying the Sangha is also like this. Question: Where is the Sangha destroyed? How many people are needed? Answer:

'Three directions, at least eight, then the Karma (action) is destroyed, Jambudvipa (Jambudvīpa, ancient India) up to nine, then the Dharma wheel is destroyed.'

'Three directions, at least eight, then the Karma is destroyed' means: The Karma Sangha of three worlds is destroyed, at least eight people are needed. Because four people are called a Sangha, not three. If within the boundary of one dwelling place, two Sanghas each perform Poṣadha (Poṣadha, bi-monthly observance) Karma, it should be known that this is the Sangha being destroyed. Question: Where is the Dharma wheel destroyed? How many people are needed? Answer: 'Jambudvipa up to nine, then the Dharma wheel is destroyed.' The Dharma wheel is destroyed in Jambudvipa (Jambudvīpa, ancient India), not in other places. Because here there is the right path, so there are other paths. If here there is a master, then there are other teachers. At least nine people are needed, even if the two Sanghas are independent of each other. There is one person who is common to the Sangha, the one who teaches the Sangha, the Sangha follows him, teaching the shameless and unashamed Sangha, like Devadatta. Question: Is it destroying the Holy Sangha or the Sangha of ordinary people? Answer: It is the ordinary people who destroy it, not the saints. Because the saints are of the right destiny, they do not destroy purity. It is also said that ordinary people who have attained forbearance do not destroy the Sangha. The Bhagavan (Bhagavān, the Blessed One) does not destroy the retinue of the Holy Sangha who have entered into determination. Question: Under what circumstances is the Sangha not destroyed? Answer:

'Before and after the boundary is not established, the Muni (Muni, sage) has already entered Nirvana (Nirvāṇa, liberation), when the mass of flesh has not yet arisen, and there is no first.'

雙　於此六時中　　則無壞法輪

有六時僧不壞。謂不結界。結界因緣前已說。亦非前亦非后。以此二分中僧一味故。亦非大師般涅槃后。無異師故。亦非未起惡戒惡見息肉。亦非未建立第一雙。以僧壞不經一宿別住第一雙還和合故。或有欲令七因緣不壞。謂大師在眾彼無威光故。非一切諸佛悉有壞僧由行故。問此五無間業何等最大惡。答。

妄語破壞僧　　于諸業最惡　第一有中思　　是說最大果

妄語破壞僧于諸業最惡者。壞僧妄語是為最惡。以轉法身故。法者佛所重。以彼廣方便轉故。壞僧者惱亂大眾故。若僧壞未超升離生者。不超升離生亦無得果亦無坐禪學問思惟業生。大千世界法輪不轉。若僧還和合者未超升離生者。超升離生及得果。離欲漏盡坐禪學問思惟業生。大千世界法輪復轉。問此說妄語最大罪。又余處說。意業及邪見是諸大罪有何差別。答五無間罪中妄語為最大。三業中意業為最大。五見中邪見為最大。複次報廣故妄語最大罪。惱大眾故意業最大罪。斷善根故邪見最大罪。問何等業最大果。答第一有中思是說最大果。以彼思于非想非非想處八萬劫壽以報果故說。解脫果者金剛三昧相應思最大。以彼思永斷一切煩惱得果故。又說一思種八萬劫。然後多思成滿。如畫師先以一色作

【現代漢語翻譯】現代漢語譯本于這六個時辰之中，就不會有破壞法輪的情況。

有六種情況下僧團不會被破壞：不結界（simabandha，劃定僧團活動範圍）。結界的因緣前面已經說過。也不是結界之前或之後，因為在這兩種情況下僧團都是一體的。也不是大師（Mahaguru，偉大的導師，指佛陀）般涅槃（parinirvana，完全的寂滅）之後，因為沒有不同的導師。也不是還沒有出現惡戒、惡見和吃肉的行為。也不是還沒有建立第一雙（prathamadvaya，最初的和諧）。因為僧團即使被破壞，也不會超過一夜，別住（prthagvasa，一種懺悔儀式）之後，第一雙還會重新和合。或者有人希望七種因緣不會導致僧團破壞，因為大師在眾中，他們沒有威光。並非所有的佛都有破壞僧團的行為。問：這五種無間業（pancanantaryani karmani，會導致立即墮入地獄的五種罪業）中，哪一種罪業最大惡？答：

妄語破壞僧團，在所有罪業中最惡劣。第一有（prathamabhava，最高的有）中的思（cetanā，意願），是說最大的果報。

妄語破壞僧團，在所有罪業中最惡劣，是因為破壞僧團的妄語是最惡劣的，因為它轉變了法身（dharmakaya，佛法的身體）。法是佛所重視的，因為它以廣大的方便來轉變。破壞僧團是因為惱亂大眾。如果僧團被破壞，那些沒有超越昇華、脫離生死的人，就不能超越昇華、脫離生死，也不能獲得果位，也不能進行坐禪、學問、思惟等行為。大千世界（sahasra-loka-dhatu，包含無數世界的宇宙）的法輪（dharmacakra，佛法的輪子）就不能轉動。如果僧團重新和合，那些沒有超越昇華、脫離生死的人，就能超越昇華、脫離生死，並且獲得果位，脫離慾望，漏盡（asravaksaya，煩惱的止息），進行坐禪、學問、思惟等行為。大千世界的法輪就能重新轉動。問：這裡說妄語是最大的罪過，但其他地方又說，意業（manas-karma，思想的行為）和邪見（mithyadristi，錯誤的見解）是最大的罪過，這有什麼區別？答：在五種無間罪中，妄語是最大的罪過。在三業（tri-karman，身、口、意三種行為）中，意業是最大的罪過。在五見（panca-drstayah，五種錯誤的見解）中，邪見是最大的罪過。再者，因為果報廣大，所以妄語是最大的罪過。因為惱亂大眾，所以意業是最大的罪過。因為斷絕善根，所以邪見是最大的罪過。問：什麼業的果報最大？答：第一有中的思是說最大的果報，因為這種思在非想非非想處（naivasamjnanasamjnayatana，既非有想也非無想的境界）有八萬劫的壽命來承受果報。解脫果（vimukti-phala，從束縛中解脫的果報）來說，與金剛三昧（vajra-samadhi，堅固不壞的禪定）相應的思是最大的，因為這種思能永遠斷除一切煩惱，獲得果位。又說一種思能種下八萬劫的因，然後多種思才能圓滿。就像畫師先用一種顏色作畫一樣。

【English Translation】 English version In these six periods of time, there will be no destruction of the Dharma wheel (dharmacakra).

There are six instances when the Sangha (community of monks) will not be destroyed: not establishing boundaries (simabandha). The reasons for establishing boundaries have been explained earlier. It is also not before or after the establishment of boundaries, because in these two instances the Sangha is of one taste. It is also not after the Mahaguru (great teacher, referring to the Buddha) has attained parinirvana (complete extinction), because there is no different teacher. It is also not when evil precepts, evil views, and the consumption of meat have not yet arisen. It is also not when the first pair (prathamadvaya, the initial harmony) has not yet been established. Because even if the Sangha is destroyed, it will not last for more than one night; after prthagvasa (a form of penance), the first pair will still be reunited. Or some may wish that the seven causes will not lead to the destruction of the Sangha, because when the Mahaguru is in the assembly, they have no power. Not all Buddhas have the act of destroying the Sangha. Question: Among these five anantaryani karmani (five heinous crimes that lead to immediate rebirth in hell), which is the most evil? Answer:

False speech that destroys the Sangha is the most evil of all karmas. The cetana (intention) in the prathamabhava (highest existence) is said to be the greatest result.

False speech that destroys the Sangha is the most evil of all karmas because false speech that destroys the Sangha is the most evil, as it transforms the dharmakaya (body of Dharma). The Dharma is valued by the Buddha because it transforms with vast expediency. Destroying the Sangha is because it disturbs the multitude. If the Sangha is destroyed, those who have not transcended and separated from birth and death cannot transcend and separate from birth and death, nor can they attain fruition, nor can they engage in activities such as meditation, learning, inquiry, and contemplation. The dharmacakra of the sahasra-loka-dhatu (universe containing countless worlds) cannot turn. If the Sangha is reunited, those who have not transcended and separated from birth and death can transcend and separate from birth and death, and attain fruition, separate from desire, attain asravaksaya (cessation of defilements), and engage in activities such as meditation, learning, inquiry, and contemplation. The dharmacakra of the sahasra-loka-dhatu can turn again. Question: Here it is said that false speech is the greatest sin, but elsewhere it is said that manas-karma (action of mind) and mithyadristi (wrong view) are the greatest sins. What is the difference? Answer: Among the five anantaryani karmani, false speech is the greatest sin. Among the tri-karman (three actions of body, speech, and mind), manas-karma is the greatest sin. Among the panca-drstayah (five wrong views), mithyadristi is the greatest sin. Furthermore, because the retribution is vast, false speech is the greatest sin. Because it disturbs the multitude, manas-karma is the greatest sin. Because it cuts off the roots of goodness, mithyadristi is the greatest sin. Question: What karma has the greatest result? Answer: The cetana in the prathamabhava is said to be the greatest result, because this cetana has a lifespan of eighty thousand kalpas (aeons) in the naivasamjnanasamjnayatana (state of neither perception nor non-perception) to bear the fruit. In terms of vimukti-phala (fruit of liberation), the cetana corresponding to vajra-samadhi (diamond-like samadhi) is the greatest, because this cetana can permanently cut off all defilements and attain fruition. It is also said that one cetana can plant the seed for eighty thousand kalpas, and then many cetanas can be fulfilled. It is like a painter first using one color to paint.

摸后布眾彩。又說一時正受一行一緣。眾多思現在前。于中或有思受十千劫壽。有三十千劫四十千劫壽者。此說大劫數。

雜阿毗曇心論卷第三大正藏第 28 冊 No. 1552 雜阿毗曇心論

雜阿毗曇心論卷第四

尊者法救造

宋天竺三藏僧伽跋摩等譯

使品第四

已廣說業。彼業伴煩惱受種種生。非離煩惱。煩惱今當說。

一切有根本　　業侶生百苦　謂彼有七使　　牟尼說當思

謂欲有色有無色有。此有貪慾等七使為種。以煩惱故業。業故受生。彼煩惱業伴生百苦。不離於業。煩惱轉時作十事。所謂根堅固分相續起于田生依果種業有執自具愚于緣引識流越善業急縛義不令作越界方便。彼智者當知此義。如此七使為九十八。今當說。

界行種分別　　說有九十八　十種修道滅　　余則見道斷

此七使界行種分別為九十八使。彼七使中貪慾使於九十八使中以種分別為五。恚使亦如是。有愛使界種分別為十。慢使界種分別為十五。無明使亦如是。見使行分別為五。行種分別為十二。界行種分別為三十六。疑使界種分別為十二。是為七使分別為九十八。問此九十八使幾見斷幾修斷。答十種修道滅。余則見道斷。愛慢無明界分別為九。瞋恚為

【現代漢語翻譯】現代漢語譯本『摸后布眾彩』。又說，在某一時刻，正經歷著一行一緣（指專注當下因緣）的狀態。眾多的思緒現在眼前。其中，或者有思緒感受到一萬劫的壽命，或者有三萬劫、四萬劫壽命的感受。這裡說的是大劫數。

《雜阿毗曇心論》卷第三大正藏第28冊 No. 1552 《雜阿毗曇心論》

《雜阿毗曇心論》卷第四

尊者法救造

宋天竺三藏僧伽跋摩等譯

使品第四

已經廣泛地闡述了業（karma）。這些業伴隨著煩惱而承受種種的生命。沒有離開煩惱的業。現在應當闡述煩惱。

一切有的根本，業的伴侶產生百種苦難，所說的就是那七使（seven anusayas），牟尼（Muni，指佛陀）說應當思考。

所說的欲有（kama-dhatu，欲界）、色有（rupa-dhatu，色界）、無色有（arupa-dhatu，無色界）。這些有貪慾等七使作為種子。因為煩惱的緣故而造業，因為業的緣故而承受生命。那些煩惱伴隨著業產生百種苦難，不能脫離於業。煩惱運轉時會產生十件事。所謂的根堅固、分相續、起于田、生依果、種業有、執自具、愚于緣、引識流、越善業、急縛義，不令作越界方便。那些有智慧的人應當知道這個道理。如此七使分為九十八使。現在應當闡述。

界行種分別，說有九十八，十種修道滅，其餘則見道斷。

這七使通過界（dhatu，界）、行（carita，行）、種（jati，種）的分別，成為九十八使。那七使中，貪慾使在九十八使中，以種的分別有五種。嗔恚使也是這樣。有愛使通過界和種的分別有十種。慢使通過界和種的分別有十五種。無明使也是這樣。見使通過行的分別有五種，通過種的分別有十二種，通過界、行、種的分別有三十六種。疑使通過界和種的分別有十二種。這就是七使分別成為九十八使。問：這九十八使中有多少是見道所斷，有多少是修道所斷？答：十種通過修道而滅，其餘的則通過見道而斷。愛、慢、無明通過界的分別有九種，嗔恚為

【English Translation】 English version 'Mo hou bu zhong cai'. It also says that at a certain moment, one is experiencing a state of 'one line, one condition' (referring to focusing on the present moment's conditions). Numerous thoughts are now before one's eyes. Among them, there may be thoughts that perceive a lifespan of ten thousand kalpas, or there may be perceptions of lifespans of thirty thousand or forty thousand kalpas. This refers to great kalpas.

Miscellaneous Abhidharma-hrdaya-sastra, Volume 3 Taisho Tripitaka Volume 28, No. 1552, Miscellaneous Abhidharma-hrdaya-sastra

Miscellaneous Abhidharma-hrdaya-sastra, Volume 4

Composed by Venerable Dharmatrata

Translated by Samghavarman, etc., of the Song Dynasty, from India

Chapter on Anusayas (Latent Tendencies)

The karma (action) has already been extensively explained. These karmas, accompanied by afflictions, undergo various kinds of births. There is no karma apart from afflictions. Now, afflictions should be explained.

The root of all existence, the companion of karma, produces hundreds of sufferings. What is spoken of are the seven anusayas (latent tendencies). Muni (Buddha) said that one should contemplate them.

What is spoken of is the kama-dhatu (desire realm), rupa-dhatu (form realm), and arupa-dhatu (formless realm). These have the seven anusayas, such as greed, as seeds. Because of afflictions, karma is created; because of karma, birth is experienced. Those afflictions, accompanied by karma, produce hundreds of sufferings, inseparable from karma. When afflictions operate, they produce ten things. These are: the root is firm, the division is continuous, arising in the field, birth relies on the fruit, the seed of karma exists, clinging to self-possession, ignorance of conditions, leading the flow of consciousness, transgressing good karma, tightly binding meaning, not allowing one to create means to transcend boundaries. Those with wisdom should know this meaning. Thus, the seven anusayas are divided into ninety-eight anusayas. Now, they should be explained.

Distinguishing by realm, conduct, and seed, it is said there are ninety-eight. Ten are extinguished by the path of cultivation, the rest are severed by the path of seeing.

These seven anusayas, through the distinctions of dhatu (realm), carita (conduct), and jati (seed), become ninety-eight anusayas. Among those seven anusayas, the anusaya of greed, in the ninety-eight anusayas, has five kinds through the distinction of seed. The anusaya of hatred is also like this. The anusaya of love of existence has ten kinds through the distinction of realm and seed. The anusaya of pride has fifteen kinds through the distinction of realm and seed. The anusaya of ignorance is also like this. The anusaya of views has five kinds through the distinction of conduct, twelve kinds through the distinction of seed, and thirty-six kinds through the distinction of realm, conduct, and seed. The anusaya of doubt has twelve kinds through the distinction of realm and seed. These are the seven anusayas divided into ninety-eight anusayas. Question: Among these ninety-eight anusayas, how many are severed by the path of seeing, and how many are severed by the path of cultivation? Answer: Ten are extinguished through the path of cultivation, and the rest are severed through the path of seeing. Love, pride, and ignorance have nine kinds through the distinction of realm, and hatred is

十。餘八十八使見道斷。彼于諦暫見則斷。故曰見道。若數習道而斷。故曰修道。若見道所斷。是說見斷。若修道所斷。是說修斷。如是不覺心覺心九種一種九種九種。破石方便斷。藕絲方便。未見爾炎觀。已見爾炎觀。彼斷時修四行道。是見道斷。彼斷時修十六行道。是修道斷。對無事對有事亦如是。已說使對治差別。謂種差別。今當說。

使有二十八　　是障于見苦　彼當見苦時　　永盡無有餘

見斷八十八使中二十八障。見苦故見苦斷。斷義此品后當說。

見集斷十九　　當知滅亦然　增三見道斷　　十說修道滅

見集斷十九使障。見集故見集斷。當知滅亦然者。見滅斷十九使亦如是。增三見道斷者。二十二使見道斷。十說修道滅者。十使修道斷如前說。已說使種差別。界差別今當說。

第一煩惱種　　在欲當知十　二種種有七　　餘八見道斷

第一煩惱種在欲當知十者。如前說。初見苦斷煩惱種。彼十使欲界系。二種種有七者。見集見滅斷各七使欲界系。餘八見道斷者。見道斷八使欲界系。

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。若修道斷煩惱四是欲界系。如是說欲界三十六使。謂余上二界者。餘六十二使在

【現代漢語翻譯】現代漢語譯本十。餘下的八十八種煩惱（使）通過見道（Dṛṣṭimārga）斷除。他們在對真諦（Satya）的初步領悟時便斷除這些煩惱，所以稱為見道。如果通過反覆修習（Bhāvanāmārga）道而斷除，則稱為修道。如果是見道所斷除的煩惱，就稱為見斷（Darśana-prahātavya）。如果是修道所斷除的煩惱，就稱為修斷（Bhāvanā-prahātavya）。像這樣，不覺知的心（無記心，Avyākṛta-citta）和覺知的心（有記心，Vyākṛta-citta）各有九種，總共九種。用破石般的方便法斷除，用藕絲般的方便法斷除。未見到爾炎觀（未見道），已見到爾炎觀（已見道）。他們在斷除煩惱時修習四種行道（四聖諦，catvāri-ārya-satyāni），這是見道斷。他們在斷除煩惱時修習十六種行道，這是修道斷。對於無事（無為，Asamskrita）和有事（有為，Samskrita）也是如此。已經說了煩惱的對治差別，即種類的差別，現在應當說。

煩惱有二十八種，它們障礙對苦諦（Duḥkha-satya）的證見。當證見苦諦時，這些煩惱將被永遠斷盡，不再存在。

見斷八十八種煩惱中的二十八種障礙見苦諦，因此通過見苦諦而斷除。斷除的意義將在後面的品中說明。

見集諦（Samudaya-satya）斷除十九種煩惱，應當知道，見滅諦（Nirodha-satya）也是如此。增加三種煩惱通過見道斷除，十種煩惱通過修道滅除。

見集諦斷除十九種煩惱，障礙見集諦，因此通過見集諦而斷除。『當知滅亦然』，意思是見滅諦斷除十九種煩惱也是如此。『增三見道斷』，意思是二十二種煩惱通過見道斷除。『十說修道滅』，意思是十種煩惱通過修道斷除，如前所述。已經說了煩惱種類的差別，現在應當說界（Dhātu）的差別。

第一種煩惱的種類，在欲界（Kāmadhātu）應當知道有十種。第二種煩惱的種類有七種，其餘八種通過見道斷除。

第一種煩惱的種類在欲界應當知道有十種，如前所述，最初見苦諦斷除的煩惱種類，這十種煩惱屬於欲界系。『二種種有七』，意思是見集諦和見滅諦斷除的各有七種煩惱屬於欲界系。『餘八見道斷』，意思是見道斷除的八種煩惱屬於欲界系。

欲界應當知道有四種煩惱是通過修道斷除的。所謂其餘的上二界（色界Rūpadhātu和無色界Arūpadhātu），應當知道它們的情況是相同的。

欲界應當知道有四種煩惱是通過修道斷除的，意思是，通過修道斷除的四種煩惱屬於欲界系。這樣就說了欲界的三十六種煩惱。『謂余上二界者』，其餘的六十二種煩惱在...

【English Translation】 English version 10. The remaining eighty-eight fetters (Saṃyojana) are severed by the Path of Seeing (Dṛṣṭimārga). They are severed upon the initial glimpse of the Truth (Satya), hence it is called the Path of Seeing. If they are severed through repeated practice (Bhāvanāmārga) of the Path, it is called the Path of Cultivation. If they are severed by the Path of Seeing, it is said to be severance by Seeing (Darśana-prahātavya). If they are severed by the Path of Cultivation, it is said to be severance by Cultivation (Bhāvanā-prahātavya). Thus, the non-cognizant mind (Avyākṛta-citta) and the cognizant mind (Vyākṛta-citta) each have nine types, totaling nine types. Severance is achieved through methods as forceful as breaking a stone, or as delicate as severing a lotus thread. The view of 'self' is not yet seen (not yet the Path of Seeing), the view of 'self' is already seen (already the Path of Seeing). When they sever the fetters, they cultivate the four aspects of the Path (the Four Noble Truths, catvāri-ārya-satyāni); this is severance by the Path of Seeing. When they sever the fetters, they cultivate the sixteen aspects of the Path; this is severance by the Path of Cultivation. The same applies to the unconditioned (Asamskrita) and the conditioned (Samskrita). The differences in the antidotes to the fetters, namely the differences in their types, have been explained; now we shall speak of them.

There are twenty-eight fetters that obstruct the seeing of the Truth of Suffering (Duḥkha-satya). When the Truth of Suffering is seen, these fetters will be completely eradicated, leaving nothing behind.

Twenty-eight of the eighty-eight fetters severed by Seeing obstruct the seeing of the Truth of Suffering; therefore, they are severed by seeing the Truth of Suffering. The meaning of 'severance' will be explained in a later chapter.

Nineteen fetters are severed by seeing the Truth of Origin (Samudaya-satya); it should be known that the same is true for the Truth of Cessation (Nirodha-satya). Three more fetters are severed by the Path of Seeing, and ten are said to be extinguished by the Path of Cultivation.

Nineteen fetters are severed by seeing the Truth of Origin, obstructing the seeing of the Truth of Origin; therefore, they are severed by seeing the Truth of Origin. 'It should be known that the same is true for the Truth of Cessation' means that nineteen fetters are also severed by seeing the Truth of Cessation. 'Three more fetters are severed by the Path of Seeing' means that twenty-two fetters are severed by the Path of Seeing. 'Ten are said to be extinguished by the Path of Cultivation' means that ten fetters are extinguished by the Path of Cultivation, as previously stated. The differences in the types of fetters have been explained; now we shall speak of the differences in the realms (Dhātu).

The first type of fetter, in the Desire Realm (Kāmadhātu), should be known to be ten in number. The second type of fetter has seven, and the remaining eight are severed by the Path of Seeing.

The first type of fetter in the Desire Realm should be known to be ten in number, as previously stated. The type of fetter initially severed by seeing the Truth of Suffering, these ten fetters are associated with the Desire Realm. 'The second type has seven' means that the seven fetters severed by seeing the Truth of Origin and the Truth of Cessation are associated with the Desire Realm. 'The remaining eight are severed by the Path of Seeing' means that the eight fetters severed by the Path of Seeing are associated with the Desire Realm.

It should be known that four fetters in the Desire Realm are severed by the Path of Cultivation. As for the remaining two higher realms (the Form Realm Rūpadhātu and the Formless Realm Arūpadhātu), it should be known that their situation is the same.

It should be known that four fetters in the Desire Realm are severed by the Path of Cultivation, meaning that the four fetters severed by the Path of Cultivation are associated with the Desire Realm. Thus, the thirty-six fetters of the Desire Realm have been spoken of. 'As for the remaining two higher realms' means that the remaining sixty-two fetters in...

色無色界。問幾色界系幾無色界系。答當知同可得。彼三十一使色界系。三十一使無色界系。已說界種差別。使自相今當說。

所謂有身見　　受邊見邪見　二取應當知　　是五說名見

諸行從緣起而無知亂心。愚夫於五受陰若自若共起我我所審爾計著。是名有身見。于諸行受斷常審爾計著。是名受邊見。無施等審爾計著。是名邪見。于有漏法受第一審爾計著。取見等除等故是名取見見。于有漏行受凈等審爾計著。取戒等除等故是名取戒見。此五煩惱決斷故說見。此一邪見邪決斷故。以行差別故說五見(二取梵音中亦可言摩亦可言此並有竊取義選擇義雖實與理乖而意存求宗故言選擇所受非道故言竊取)。

貪慾疑瞋恚　　慢癡說非見　境界差別轉　　建立種種名

貪慾疑瞋恚慢癡說非見者。于彼境界樂著名貪慾。于諦。或名為疑。眾生非眾生數忿怒名瞋恚。族姓色力富勢伎術等方他卑等上起意自高名為慢。于諦愚名為癡。此五煩惱非慧性故非見。是為十使。境界差別轉建立種種名者。此十使境界差別轉故建立種種名。此諸使若障見苦說見苦斷。如是障見集滅道說見道斷。

下苦說一切　　二行離三見　道除於二見　　上界不行恚

下苦說一切者。下苦謂欲界苦。彼一切十使與見

【現代漢語翻譯】現代漢語譯本『色』（Rūpa，物質）是無（Asati，不存在）嗎？問：屬於幾個『系』（Sambandha，聯繫），屬於幾個『無系』（Asambandha，無聯繫）？答：應當知道，它們是相同的，可以得到的。那三十一個『使』（Anusaya，隨眠）屬於『系』，三十一個『使』屬於『無系』。已經說了『界』（Dhātu，界）、『種』（Gotra，種姓）的差別，現在應當說『使』的自相（Svalaksana，自性）。

所謂有身見（Satkāyadṛṣṭi，我身見）受邊見（Antagrahadṛṣṭi，邊見）邪見（Mithyādṛṣṭi，邪見）二取（Dvyupādāna，二取）應當知是五說名見（Dṛṣṭi，見）

諸行（Saṃskāra，行）從緣起而無知亂心。愚夫於五受陰（Pañcupādānaskandha，五取蘊）若自若共起我我所審爾計著。是名有身見。于諸行受斷常審爾計著。是名受邊見。無施等審爾計著。是名邪見。于有漏法（Sāsrava-dharma，有漏法）受第一審爾計著。取見等除等故是名取見見。于有漏行受凈等審爾計著。取戒等除等故是名取戒見。此五煩惱決斷故說見。此一邪見邪決斷故。以行差別故說五見（二取梵音中亦可言摩亦可言此並有竊取義選擇義雖實與理乖而意存求宗故言選擇所受非道故言竊取）。

貪慾（Rāga，貪）疑（Vicikitsa，疑）瞋恚（Dveṣa，嗔）慢（Māna，慢）癡（Moha，癡）說非見境界差別轉建立種種名

貪慾疑瞋恚慢癡說非見者。于彼境界樂著名貪慾。于諦。或名為疑。眾生非眾生數忿怒名瞋恚。族姓色力富勢伎術等方他卑等上起意自高名為慢。于諦愚名為癡。此五煩惱非慧性故非見。是為十使。境界差別轉建立種種名者。此十使境界差別轉故建立種種名。此諸使若障見苦說見苦斷。如是障見集滅道說見道斷。

下苦說一切二行離三見道除於二見上界不行恚

下苦說一切者。下苦謂欲界苦。彼一切十使與見

【English Translation】 English version Is 『Rūpa』 (form, matter) 『Asati』 (non-existent)? Question: To how many 『Sambandha』 (connections, ties) does it belong, and to how many 『Asambandha』 (non-connections) does it belong? Answer: It should be known that they are the same and obtainable. Those thirty-one 『Anusaya』 (latent tendencies, predispositions) belong to 『Sambandha』, and thirty-one 『Anusaya』 belong to 『Asambandha』. The differences of 『Dhātu』 (elements, realms) and 『Gotra』 (lineages, types) have been explained. Now, the self-nature (Svalaksana) of 『Anusaya』 should be explained.

So-called Satkāyadṛṣṭi (self-view, belief in a permanent self) Antagrahadṛṣṭi (view of extremes, eternalism or annihilationism) Mithyādṛṣṭi (wrong view) Dvyupādāna (two kinds of clinging) should be known. These five are called Dṛṣṭi (views).

The 『Saṃskāra』 (formations, volitional activities) arise from conditions, with ignorance and a disturbed mind. A fool, regarding the five 『Pañcupādānaskandha』 (aggregates subject to clinging), whether individually or collectively, conceives 『I』 and 『mine』 and firmly clings to them. This is called 『Satkāyadṛṣṭi』. Regarding the 『Saṃskāra』, he conceives of permanence or annihilation and firmly clings to them. This is called 『Antagrahadṛṣṭi』. He firmly clings to the absence of giving, etc. This is called 『Mithyādṛṣṭi』. Regarding the 『Sāsrava-dharma』 (defiled dharmas, phenomena subject to outflows), he conceives of them as supreme and firmly clings to them. Because of the exclusion of clinging to views, etc., this is called 『Dṛṣṭi-upādāna』 (clinging to views). Regarding defiled activities, he conceives of purity, etc., and firmly clings to them. Because of the exclusion of clinging to vows, etc., this is called 『Śīlavrata-upādāna』 (clinging to vows and rituals). These five are called 『views』 because they are decisive in severing afflictions. This one 『Mithyādṛṣṭi』 is decisive in severing wrong views. Because of the difference in activities, five views are spoken of (In the Sanskrit of 『two kinds of clinging』, 『Mā』 can also be said, and 『this』 can also be said, both having the meaning of stealing and choosing. Although it is actually contrary to reason, the intention is to seek a doctrine, so it is called choosing. Because what is received is not the path, it is called stealing).

Rāga (greed, lust) Vicikitsa (doubt) Dveṣa (hatred, aversion) Māna (pride, conceit) Moha (ignorance, delusion) are said to be not views. The transformation of the realm of objects establishes various names.

Those who say that greed, doubt, hatred, pride, and ignorance are not views: delighting and being attached to those realms is called greed. Regarding the truth, it is called doubt. Anger towards sentient beings or non-sentient beings is called hatred. Arrogantly elevating oneself above others in terms of lineage, appearance, strength, wealth, power, skill, etc., is called pride. Being ignorant of the truth is called ignorance. These five afflictions are not of the nature of wisdom, so they are not views. These are the ten 『Anusaya』. The transformation of the realm of objects establishes various names. Because the realm of objects of these ten 『Anusaya』 transforms, various names are established. If these 『Anusaya』 obstruct the seeing of suffering, it is said to be severed by seeing suffering. Likewise, if they obstruct the seeing of the origin, cessation, and path, it is said to be severed by seeing the path.

The lower suffering speaks of everything. Two activities are separated from three views. The path removes two views. Hatred does not operate in the upper realms.

『The lower suffering speaks of everything』: The lower suffering refers to the suffering of the desire realm. All ten 『Anusaya』 and views are present there.

苦相違故見苦斷。二行離三見者。除身見邊見戒取。餘七使與見集滅相違故見集滅斷。道除於二見者。除身見邊見餘八使與見道相違故見道斷。問何故身見邊見見苦斷非余耶。答苦處轉故。果處轉故。見彼則斷不遠隨至根。此見不隨根故初見諦則斷。問何故戒取見苦見道斷非集滅耶。答彼處起故異學于彼二諦相違非集滅。彼垢處故於集諦欲。洗浴處故於滅諦欲。若內法者見苦斷。外法者見道斷。問疑使何故不修道斷。答於事不見故疑。於事見故斷。彼方起見故無有見修道斷。上界不行恚者。色無色界除恚余如欲界說。彼色界見苦斷九。見集滅斷六。見道斷七。修道斷三。無色界亦如是。問上二界何故無恚耶。答彼無有無慚無愧慳嫉憂苦性故。寂止養身故。得慈心故。無九惱性故。離不饒益相故。離一向不善故。二果故是瞋恚。已說使界建立。一切遍今當說。

普遍在苦因　　疑見及無明　是使一切種　　謂在於一地

見苦集所斷疑見。彼相應無明及不共。此十一使當知地地一切遍。廣境界故。自地如是緣使五種。上不使下。非境界故。離欲故。斷知故。下不使上。劣非所使事故。依果不可得故。當知見諦所斷是一切穢污法因。彼應如是。何以故。聖人不起無有愛瞋恚纏慢種現在前者。應說轉非分故。無有

【現代漢語翻譯】現代漢語譯本因為與苦的真相相違背，所以通過見道斷除對苦的迷惑（見苦斷）。有兩種行相遠離三種邪見，即去除身見（認為五蘊是真實的我）、邊見（認為事物要麼恒常不變，要麼完全斷滅）和戒禁取見（錯誤地認為遵守某些戒律或儀式可以獲得解脫）。其餘七種煩惱（使）因為與集諦（苦的根源）和滅諦（苦的止息）的真相相違背，所以通過見道斷除對集諦和滅諦的迷惑（見集滅斷）。對於道諦（通往滅苦的道路），去除兩種邪見，即去除身見和邊見，其餘八種煩惱因為與道諦的真相相違背，所以通過見道斷除對道諦的迷惑（見道斷）。問：為什麼身見和邊見只能通過見苦斷來斷除，而不能通過其他方式呢？答：因為它們在苦的層面運作，在果報的層面運作。一旦見到苦的真相，就能迅速斷除這些邪見，因為它們緊隨苦的根源。而其他的邪見並不緊隨苦的根源，所以初次證悟真諦時就能斷除。問：為什麼戒禁取見只能通過見苦斷和見道斷來斷除，而不能通過見集斷和見滅斷呢？答：因為戒禁取見在苦和道的層面產生，外道學說也在這兩個諦上與正見相違背，而不是在集諦和滅諦上。集諦是垢染的根源，滅諦是洗滌垢染的地方。如果針對的是內在的法，就通過見苦斷來斷除；如果針對的是外在的法，就通過見道斷來斷除。問：為什麼疑使（懷疑）不能通過修道斷來斷除呢？答：因為對於事物的真相沒有見到，所以產生懷疑。一旦見到事物的真相，懷疑就會斷除。因為懷疑產生於對事物真相的迷惑，所以沒有通過修道斷來斷除的說法。在上界（色界和無色界）沒有嗔恚，除了色界和無色界沒有嗔恚之外，其餘的都和欲界一樣。在色界和無色界，通過見苦斷斷除九種煩惱，通過見集滅斷斷除六種煩惱，通過見道斷斷除七種煩惱，通過修道斷斷除三種煩惱。無色界的情況也一樣。問：為什麼上二界（色界和無色界）沒有嗔恚呢？答：因為它們沒有無慚、無愧、慳吝、嫉妒、憂愁和痛苦的本性。因為它們通過寂靜止息來滋養身心。因為它們獲得了慈悲心。因為它們沒有九種惱害的本性。因為它們遠離了不饒益的現象。因為它們遠離了一味的不善。因為它們是兩種果報（離欲界嗔恚的果報）。以上已經說明了煩惱（使）和界（三界）的建立，現在將要說明一切遍。普遍存在於苦因中的是：懷疑、邪見和無明（avidyā）。這些煩惱（使）是一切種類的，存在於一個地方（一地）。對於通過見苦和見集所斷的懷疑和邪見，以及與它們相應的無明和不共的無明。這十一種煩惱（使）應當知道在每一地都是普遍存在的。因為它們的境界廣大。自地（同一地）的煩惱（使）可以作為緣，有五種情況。上界的煩惱（使）不能影響地獄，因為它們不是地獄的境界，因為它們已經離欲，因為它們已經被斷除和認知。地獄的煩惱（使）不能影響上界，因為地獄的煩惱（使）低劣，不是上界所能使用的，因為依果（依靠地獄的果報）是不可得的。應當知道，通過見諦所斷的煩惱（使）是一切污穢法的根源。它們應該是這樣的。為什麼呢？因為聖人不會生起愛慾、嗔恚、纏縛、傲慢等種子，這些種子現在不會先出現。應該說是因為轉變了非分（不應有的狀態）。沒有（這些煩惱）。

【English Translation】 English version Because of opposing the truth of suffering, the afflictions related to the view of suffering (見苦斷, dṛṣṭi-heya) are severed. Two types of conduct are separate from the three views, namely, the elimination of self-view (身見, satkāya-dṛṣṭi, the belief that the five aggregates constitute a real self), extreme views (邊見, antagrāha-dṛṣṭi, the belief in either eternalism or annihilationism), and adherence to rites and rituals (戒取, śīlabbata-parāmarsa, the belief that certain practices lead to liberation). The remaining seven fetters (使, anuśaya) are severed through the view of the path because they oppose the truth of the origin (集, samudaya) and cessation (滅, nirodha) of suffering (見集滅斷, dṛṣṭi-heya). Regarding the path (道, mārga), the two views are eliminated, namely, self-view and extreme views, and the remaining eight fetters are severed through the view of the path because they oppose the truth of the path (見道斷, dṛṣṭi-heya). Question: Why are self-view and extreme views severed only through the view of suffering, and not through other means? Answer: Because they operate at the level of suffering, and operate at the level of result. Once the truth of suffering is seen, these views are quickly severed because they closely follow the root of suffering. Other views do not closely follow the root of suffering, so they are severed upon the initial realization of the truth. Question: Why is adherence to rites and rituals severed only through the view of suffering and the view of the path, and not through the view of origin and the view of cessation? Answer: Because adherence to rites and rituals arises at the level of suffering and the path, and external doctrines also contradict the correct view on these two truths, not on the truths of origin and cessation. The origin is the source of defilement, and cessation is the place for washing away defilement. If it is directed towards internal phenomena, it is severed through the view of suffering; if it is directed towards external phenomena, it is severed through the view of the path. Question: Why is doubt (疑使, vicikicchā) not severed through cultivation (修道斷, bhāvanā-heya)? Answer: Because doubt arises from not seeing the truth of things. Once the truth of things is seen, doubt is severed. Because doubt arises from confusion about the truth, there is no severance through cultivation. In the higher realms (the Form Realm and the Formless Realm), there is no hatred (恚, dveṣa). Except for the absence of hatred in the Form Realm and the Formless Realm, the rest is the same as in the Desire Realm. In the Form Realm and the Formless Realm, nine afflictions are severed through the view of suffering, six afflictions are severed through the view of origin and cessation, seven afflictions are severed through the view of the path, and three afflictions are severed through cultivation. The situation is the same in the Formless Realm. Question: Why is there no hatred in the upper two realms (the Form Realm and the Formless Realm)? Answer: Because they do not have the nature of shamelessness, lack of remorse, stinginess, jealousy, sorrow, and suffering. Because they nourish the body and mind through tranquility and cessation. Because they have attained loving-kindness. Because they do not have the nature of the nine vexations. Because they are free from the aspect of non-benefit. Because they are free from one-sided unwholesomeness. Because they are two kinds of results (the result of being free from hatred in the Desire Realm). The establishment of the afflictions (使, anuśaya) and realms (界, dhātu) has been explained above, and now the all-pervasiveness will be explained. Universally present in the cause of suffering are: doubt, wrong views, and ignorance (無明, avidyā). These afflictions (使, anuśaya) are of all kinds, and exist in one place (one realm). Regarding the doubt and wrong views that are severed through the view of suffering and the view of origin, as well as the ignorance and non-common ignorance that are associated with them. These eleven afflictions (使, anuśaya) should be known to be universally present in each realm. Because their scope is vast. Afflictions (使, anuśaya) of the same realm can serve as conditions in five ways. Afflictions of the upper realm cannot influence the lower realm, because they are not the realm of the lower realm, because they have already abandoned desire, because they have been severed and recognized. Afflictions of the lower realm cannot influence the upper realm, because the afflictions of the lower realm are inferior and cannot be used by the upper realm, because reliance on the result (relying on the result of the lower realm) is unattainable. It should be known that the afflictions (使, anuśaya) that are severed through the view of the truth are the root of all defiled phenomena. They should be like this. Why? Because a sage will not generate seeds of desire, hatred, entanglement, arrogance, etc., which will not appear first now. It should be said that it is because of the transformation of the inappropriate (the state that should not be). There are no (these afflictions).

愛者斷見所長養隨斷見起。彼斷見滅故。瞋纏者邪見所長養隨邪見起。彼邪見滅故。慢種者身見所長養隨身見起。彼身見滅故。已說自地一切遍他地今當說。

他地為境界　　除二見如前　地地九遍使　　非想則不然

前說十一一切遍。除身見邊見餘九一切遍。從欲界乃至無所有處。是他地一切遍。彼欲界見苦斷邪見。若自若共謗色無色界果。見取受第一。戒取受凈。起疑或無明不了。欲界見集斷邪見。若自若共謗色無色界陰因。見取于因受第一。疑或無明不了。如是初禪見苦集所斷邪見。若自若共謗七地苦集。如是廣說。乃至無所有處見苦集所斷邪見。若自若共謗一地苦集。如是廣說。非想非非想處地無他地一切遍。無上地故。界亦如是說。無色界無他界一切地遍。無上界故。問一切遍有何義。答一切有漏種普緣義是一切遍義。緣力持義是一切遍義。一切起一切眾生一切事故名一切遍。無有凡夫于有漏法本來不取我等行。問何故身見邊見說自地一切遍。非他地耶。答見現境界故。此見見現境界。非下地生見上地。雖上地生見下地。前已說上地使不緣下地愛恚慢自相起故。不緣他種。況緣他地。未離欲者雖樂上地。是欲非貪。

若緣苦邪見　　是違于見苦　一地緣九地　　緣集亦復然

若緣

【現代漢語翻譯】現代漢語譯本：愛是由斷見（Uccheda-ditthi，認為生命死後斷滅的邪見）滋養增長，並隨斷見而生起。當斷見滅除時，愛也隨之滅除。嗔恨是由邪見（Micchā-ditthi，錯誤的見解）滋養增長，並隨邪見而生起。當邪見滅除時，嗔恨也隨之滅除。我慢的種子是由身見（Sakkāya-ditthi，認為五蘊為我的邪見）滋養增長，並隨身見而生起。當身見滅除時，我慢也隨之滅除。以上已經說明了自地的一切遍使，現在應當說明他地的一切遍使。

以他地為境界，除了兩種見（身見和邊見）之外，其餘的都如前所述。每一地的九種遍使，在非想非非想處則不然。

前面已經說了十一種一切遍使。除去身見和邊見，剩餘的九種是一切遍使。從欲界乃至無所有處，都是他地的一切遍使。在欲界見苦所斷的邪見，無論是自己還是共同誹謗色界沒有果報，見取（Ditthupadana，執取惡見）認為這種見解是第一的，戒禁取（Sīlabbatupadana，執取錯誤的戒律）認為這種行為是清凈的，生起疑惑或者因為無明而不瞭解。欲界見集所斷的邪見，無論是自己還是共同誹謗色界沒有業因，見取認為這種因是第一的，疑惑或者因為無明而不瞭解。像這樣，初禪見苦集所斷的邪見，無論是自己還是共同誹謗七地（指欲界到無所有處）的苦集。像這樣廣泛地說，乃至無所有處見苦集所斷的邪見，無論是自己還是共同誹謗一地（指無所有處）的苦集。像這樣廣泛地說。在非想非非想處沒有他地的一切遍使，因為這是最上的地。界也是這樣說，在無色界沒有他界的一切地遍使，因為這是最上的界。問：一切遍使有什麼意義？答：一切有漏的種子普遍攀緣的意義就是一切遍使的意義。緣的力量支援的意義就是一切遍使的意義。一切生起，一切眾生，一切事物都叫做一切遍使。沒有凡夫對於有漏法本來不執取我等行。問：為什麼身見和邊見說是自地的一切遍使，而不是他地的呢？答：因為它們見到的是現在的境界。這種見見到的是現在的境界，不是下地所生的見能見到上地的。雖然上地所生的見能見到下地的，但前面已經說了上地的煩惱不緣下地，愛、恚、慢各自的相狀生起，所以不緣他種，更何況緣他地。沒有離開慾望的人雖然喜歡上地，這是慾望而不是貪愛。

如果緣于苦的邪見，就是違背了見苦的智慧。一地能緣九地，緣于集也是這樣。

如果緣于

【English Translation】 English version: Craving is nourished and grows by the annihilationist view (Uccheda-ditthi, the wrong view that life is annihilated after death), and arises along with the annihilationist view. When that annihilationist view ceases, craving also ceases along with it. Hatred is nourished and grows by wrong view (Micchā-ditthi, incorrect views), and arises along with wrong view. When that wrong view ceases, hatred also ceases along with it. Conceit is nourished and grows by self-view (Sakkāya-ditthi, the wrong view that the five aggregates are 'I'), and arises along with self-view. When that self-view ceases, conceit also ceases along with it. The all-pervasive defilements of one's own plane have been explained; now the all-pervasive defilements of other planes will be explained.

Taking other planes as their object, except for the two views (self-view and extreme view), the rest are as previously described. The nine all-pervasive defilements of each plane are not so in the plane of neither perception nor non-perception.

The eleven all-pervasive defilements have been mentioned earlier. Except for self-view and extreme view, the remaining nine are all-pervasive. From the desire realm up to the realm of nothingness, these are the all-pervasive defilements of other planes. In the desire realm, the wrong view eradicated by seeing suffering, whether one's own or shared, slanders that there is no result of form. View-attachment (Ditthupadana, clinging to wrong views) considers this view to be the foremost. Morality-and-ritual-attachment (Sīlabbatupadana, clinging to wrong precepts and vows) considers this practice to be pure. Doubt arises, or there is non-understanding due to ignorance. In the desire realm, the wrong view eradicated by seeing the origin, whether one's own or shared, slanders that there is no cause of form. View-attachment considers this cause to be the foremost. Doubt arises, or there is non-understanding due to ignorance. Similarly, the wrong views eradicated by seeing suffering and origin in the first dhyana, whether one's own or shared, slander the suffering and origin of the seven planes (referring to the desire realm up to the realm of nothingness). Thus, speaking extensively, up to the wrong views eradicated by seeing suffering and origin in the realm of nothingness, whether one's own or shared, slander the suffering and origin of one plane (referring to the realm of nothingness). Thus, speaking extensively. In the plane of neither perception nor non-perception, there are no all-pervasive defilements of other planes, because this is the highest plane. The realms are also spoken of in the same way; in the formless realm, there are no all-pervasive defilements of other realms, because this is the highest realm. Question: What is the meaning of all-pervasive defilements? Answer: The meaning of all-pervasive defilements is that all defiled seeds universally cling. The meaning of the power of clinging is the meaning of all-pervasive defilements. All arising, all beings, all things are called all-pervasive defilements. There is no ordinary person who does not inherently cling to the defiled dharmas as 'I' and so on. Question: Why are self-view and extreme view said to be all-pervasive defilements of one's own plane, and not of other planes? Answer: Because they see the present object. These views see the present object; the view born in a lower plane cannot see the higher plane. Although the view born in a higher plane can see the lower plane, it has been said earlier that the defilements of the higher plane do not cling to the lower plane; craving, hatred, and conceit arise in their own respective forms, so they do not cling to other kinds, let alone cling to other planes. Although those who have not abandoned desire may enjoy the higher planes, this is desire, not greed.

If the wrong view clings to suffering, it contradicts the wisdom of seeing suffering. One plane can cling to nine planes; clinging to the origin is also the same.

If clinging to

苦邪見是違于見苦。一地緣九地者。欲界見苦斷邪見緣九地苦。從欲界乃至非想非非想處非一時。謂欲界非色界。若異者則斷知壞及界壞。初禪緣八地。二禪七地。乃至非想非非想緣非想非非想。緣集亦復然者。如說見苦斷邪見。見集斷邪見亦如是。問云何唯使是一切遍。復余法耶。答。

若一切遍使　　同一果諸行　當知一切遍　　非為諸得等

若一切遍使相應受等法及共有生等。彼亦一切遍。同一果故。和合故。相隨行故。前後無不合故。是名一切遍。一果等非性故。得非一切遍一切遍使。三事故。五種因緣五種使五種。彼相應法五種因緣五種不使五種。非使性故。彼共有法五種因。不緣五種不使五種。是故說。若一切遍使一切遍因作四句。一切遍使非一切遍因者。未來一切遍使也。一切遍因非一切遍使者。過去現在一切遍使相應共有法也。一切遍使一切遍因者。過去現在一切遍使也。非一切遍使非一切遍因者。除上說。

邪見疑相應　　及不共無明　滅道之所斷　　當知無漏緣

見滅見道斷邪見疑相應無明及不共無明。此六使當知界界無漏緣。彼見滅斷邪見謗于滅。疑惑無明不了于滅處轉。如是見道斷于道處轉。問見滅斷邪見為見滅謗耶不見耶。若見者。不應謗以見故。若不見者。不

【現代漢語翻譯】現代漢語譯本：『苦』邪見是違背于『見苦』（對苦諦的錯誤見解違背了對苦諦的正確認知）。一地緣九地指的是：欲界見苦所斷的邪見，緣於九地的苦（指欲界到非想非非想處）。從欲界乃至非想非非想處並非同時發生。指的是欲界並非如此。如果不是這樣，那麼就會出現斷知壞以及界壞的情況。初禪緣八地，二禪緣七地，乃至非想非非想處緣非想非非想處。緣『集』（集諦）也是如此。就像前面說的見苦斷邪見，見集斷邪見也是一樣的道理。問：為什麼只有『使』（煩惱）是一切遍（一切處都存在），而還有其他的法呢？答：如果一切遍使，與同一果報的諸行（行為）相應，應當知道一切遍使，不是指諸『得』（成就）等。如果一切遍使與相應的受等法，以及共有的生等相應，那麼這些也都是一切遍。因為它們有同一果報，和合，相互隨行，前後沒有不結合的緣故。這叫做一切遍。一果等不是自性。『得』不是一切遍，一切遍使有三種事故。五種因緣，五種使，五種彼相應法，五種因緣，五種不使，五種非使性。彼共有法有五種因，不緣五種不使，五種。因此說，如果一切遍使，一切遍因，可以作四句：一切遍使，非一切遍因，指的是未來的『一切遍使』。一切遍因，非一切遍使，指的是過去現在一切遍使相應的共有法。一切遍使，一切遍因，指的是過去現在的一切遍使。非一切遍使，非一切遍因，指的是排除以上所說的。邪見、疑（懷疑）相應，以及不共無明（不共同的愚昧），是滅諦和道諦所斷除的，應當知道是無漏緣。見滅（見解脫）和見道（見正道）斷除邪見、疑（懷疑）相應的無明以及不共無明。這六使應當知道界界無漏緣。他們見滅斷邪見，誹謗于滅。疑惑無明不了于滅處轉。像這樣見道斷于道處轉。問：見滅斷邪見，是見滅而誹謗嗎？還是不見滅而誹謗呢？如果見滅，就不應該誹謗，因為已經見到了。如果不見滅，那麼...

【English Translation】 English version: 'Wrong view' regarding 'suffering' (Klesha dristi) is contrary to 'seeing suffering' (seeing the truth of suffering). 'One realm conditions nine realms' means: the wrong view eradicated by seeing suffering in the desire realm is conditioned by the suffering of the nine realms (referring to the realms from the desire realm up to the realm of neither perception nor non-perception). It does not happen simultaneously from the desire realm up to the realm of neither perception nor non-perception. It refers to the desire realm not being like that. If it were different, then there would be the destruction of knowledge and the destruction of realms. The first Dhyana (meditative absorption) conditions eight realms, the second Dhyana conditions seven realms, and so on, until the realm of neither perception nor non-perception conditions the realm of neither perception nor non-perception. Conditioning 'origination' (Samudaya) is also the same. Just as it was said before about eradicating wrong view by seeing suffering, eradicating wrong view by seeing origination is also the same principle. Question: Why is it that only 'anusaya' (latent tendencies) are all-pervasive, and there are other dharmas (phenomena)? Answer: If all-pervasive anusaya are associated with actions of the same result, then it should be known that all-pervasive anusaya are not referring to 'attainment' (accomplishments), etc. If all-pervasive anusaya are associated with corresponding feelings and other dharmas, as well as shared arising, etc., then these are also all-pervasive. Because they have the same result, are combined, follow each other, and there is no non-combination before and after. This is called all-pervasive. The same result, etc., is not self-nature. 'Attainment' is not all-pervasive, all-pervasive anusaya have three reasons. Five kinds of conditions, five kinds of anusaya, five kinds of corresponding dharmas, five kinds of conditions, five kinds of non-anusaya, five kinds of non-anusaya nature. The shared dharmas have five kinds of causes, not conditioning five kinds of non-anusaya, five kinds. Therefore, it is said that if all-pervasive anusaya, all-pervasive causes, can be made into four sentences: all-pervasive anusaya, not all-pervasive causes, refers to the future 'all-pervasive anusaya'. All-pervasive causes, not all-pervasive anusaya, refers to the shared dharmas corresponding to all-pervasive anusaya in the past and present. All-pervasive anusaya, all-pervasive causes, refers to all-pervasive anusaya in the past and present. Not all-pervasive anusaya, not all-pervasive causes, refers to excluding what was said above. Wrong view, doubt (vicikitsa) corresponding, and unshared ignorance (avidya), are what are eradicated by cessation (Nirodha) and the path (Marga), it should be known that they are unconditioned (anasrava) conditions. Seeing cessation (Nirodha) and seeing the path (Marga) eradicate wrong view, doubt (vicikitsa) corresponding ignorance, and unshared ignorance. These six anusaya should be known as unconditioned conditions of each realm. They see cessation and eradicate wrong view, slandering cessation. Doubtful ignorance does not understand and revolves around the place of cessation. Like this, seeing the path eradicates and revolves around the place of the path. Question: Seeing cessation and eradicating wrong view, is it seeing cessation and slandering it? Or is it not seeing cessation and slandering it? If it is seeing cessation, then one should not slander it, because one has already seen it. If it is not seeing cessation, then...

應無漏緣。答見謗。但邪見如有處人想謗處。彼亦如是。問如欲界見苦斷邪見緣九地苦乃至非想非非想處緣一地。見滅斷亦然耶。答不然。問云何。答。

若滅境界見　　自地諸行滅　是境界非余　　滅盡非因故

若滅境界見自地諸行滅是境界非餘者。欲界見滅斷邪見。緣欲界諸行滅。非余初禪。初禪乃至非想非非想處亦如是。問何故非他地。答滅盡非因故。滅盡者無為故非展轉因。非展轉因故自地諸行滅為邪見境界故非余。謂善知亦如是者不然何以故。轉生相違故。善智者行諦與轉生相違。是故彼轉異穢污亦異。以有漏地因果斷故。謂見苦斷邪見亦自地苦為境界者不然。展轉相牽故。若生若依若立若因。展轉因故。問見道斷邪見云何轉。如見苦集斷耶。如見滅斷耶。答異轉。問云何。答。

若道境界見　　彼見則緣道　展轉相因故　　六地及九地

道者展轉相因故。欲界見道斷邪見緣六地。法智品。色界無色界八地。見道斷邪見緣九地未知智品唯法智。未知智展轉相因。若彼法欲界愛所潤見我我所受。彼諸對治應欲界見道斷邪見緣。非此煩惱他地緣。如此論未知智亦如是說。問滅道法智非色無色界法對治耶。是故彼智應為色無色界見道斷邪見境界。若非境界者亦不應說。若法色無色界愛所

【現代漢語翻譯】現代漢語譯本：問：是否沒有與煩惱相關的緣？答：有誹謗。但邪見就像有人認為在某個地方誹謗一樣。他們也是如此。問：如果欲界通過見苦而斷除邪見，那麼它與九地的苦相關聯，乃至與非想非非想處的苦相關聯，是否也與一地相關聯？見滅斷除邪見也是如此嗎？答：不是的。問：為什麼？答：『如果通過見滅的境界，斷除了自地的諸行，那麼這個境界就不是其他的，因為滅盡不是原因。』如果通過見滅的境界，斷除了自地的諸行，那麼這個境界就不是其他的。欲界通過見滅斷除邪見，與欲界的諸行滅相關聯，而不是初禪。初禪乃至非想非非想處也是如此。問：為什麼不是其他的地？答：因為滅盡不是原因。滅盡是無為法，所以不是展轉相生的原因。因為不是展轉相生的原因，所以自地的諸行滅是邪見的境界，而不是其他的。如果說善知也是如此，那是不對的。為什麼呢？因為轉生是相反的。善智與行諦是與轉生相反的。所以，它的轉變是不同的，污穢也是不同的。因為有漏地的因果已經斷除了。如果說通過見苦斷除邪見，也是以自地的苦為境界，那是不對的。因為是展轉相牽連的。無論是生、依、立、因，都是展轉相生的原因。問：見道斷除邪見是如何轉變的？是像見苦集斷除邪見那樣嗎？還是像見滅斷除邪見那樣？答：轉變是不同的。問：為什麼？答：『如果通過道的境界見，那麼這個見就與道相關聯，因為是展轉相生的原因，所以與六地和九地相關聯。』道是展轉相生的原因。欲界通過見道斷除邪見，與六地相關聯。法智品，沒有八地。見道斷除邪見與九地相關聯，未知智品只有法智。未知智是展轉相生的。如果那些被欲界愛所滋潤的法，見我我所受，那麼那些對治應該與欲界見道斷除邪見相關聯。這些煩惱不是其他地所能關聯的。正如這部論著所說，未知智也是如此。問：滅道法智不是色界和無色界的法對治嗎？因此，這種智慧應該是色界和無色界見道斷除邪見的境界。如果不是境界，就不應該這樣說。如果法是色界和無色界的愛所……

【English Translation】 English version: Question: Is there no condition associated with outflows? Answer: There is slander. But wrong views are like someone thinking there is slander in a certain place. They are also like that. Question: If the desire realm severs wrong views through seeing suffering, is it associated with the suffering of the nine realms, even up to the realm of neither perception nor non-perception, and also associated with one realm? Is it also the same with severing wrong views through seeing cessation? Answer: No. Question: Why? Answer: 'If, through seeing the realm of cessation, the self-realm's activities are extinguished, then this realm is not other, because cessation is not the cause.' If, through seeing the realm of cessation, the self-realm's activities are extinguished, then this realm is not other. The desire realm severs wrong views through seeing cessation, and it is associated with the cessation of the desire realm's activities, not the first dhyana (初禪). The first dhyana up to the realm of neither perception nor non-perception is also like that. Question: Why not other realms? Answer: Because cessation is not the cause. Cessation is unconditioned, so it is not a cause of interdependent arising. Because it is not a cause of interdependent arising, the cessation of the self-realm's activities is the realm of wrong views, not other. If it is said that right knowledge is also like that, that is not correct. Why? Because rebirth is contradictory. Right knowledge and the truth of the path are contradictory to rebirth. Therefore, its transformation is different, and defilement is also different. Because the cause and effect of the realm with outflows have been severed. If it is said that severing wrong views through seeing suffering also takes the suffering of the self-realm as its realm, that is not correct. Because they are interconnected. Whether it is birth, reliance, establishment, or cause, they are all causes of interdependent arising. Question: How does severing wrong views through seeing the path transform? Is it like severing wrong views through seeing suffering and origination? Or is it like severing wrong views through seeing cessation? Answer: The transformation is different. Question: Why? Answer: 'If, through the realm of the path, seeing occurs, then this seeing is associated with the path, because it is a cause of interdependent arising, so it is associated with the six realms and the nine realms.' The path is a cause of interdependent arising. The desire realm severs wrong views through seeing the path, and it is associated with the six realms. The Dharma-knowledge category (法智品) does not have the eight realms. Severing wrong views through seeing the path is associated with the nine realms, and the unknown-knowledge category (未知智品) only has Dharma-knowledge. Unknown-knowledge is interdependent arising. If those dharmas are nourished by desire realm love, seeing 'I' and 'mine', then those antidotes should be associated with severing wrong views through seeing the path in the desire realm. These afflictions are not associated with other realms. Just as this treatise says, unknown-knowledge is also like that. Question: Are cessation-path Dharma-knowledges not antidotes to the dharmas of the form realm (色界) and formless realm (無色界)? Therefore, this wisdom should be the realm of severing wrong views through seeing the path in the form realm and formless realm. If it is not the realm, it should not be said like this. If the dharma is loved by the form realm and formless realm...

潤見我我所受。彼諸對治應色無色界見道斷邪見緣。答俱不全故無過。非全法智為彼界對治。雖滅道法智非苦集法智。亦非滅道法智全為色無色界對治。唯修道法智對治非見道。彼初非分故。是故汝所說不然。譬如樂根意行(憂喜舍在意地因六識故立十八意行欲界樂根不在意地故不立意行)。問何故貪恚慢見取戒取非無漏緣耶。答。

貪緣不應責　　不為不饒益　寂靜第一凈　　彼非無漏緣

智者見貪過。若無漏緣者不應見過。若不見過亦不應斷。若欲涅槃者。是善法欲則非貪愛。不饒益故起瞋。彼非不饒益。不寂靜故起慢。而彼寂靜。見取者第一行轉無漏法第一。若彼無漏緣者。應是正見非煩惱。不顛倒故。戒取亦如是。問諸使何所使。答。

欲界一切種　　一切遍使使　緣縛于自地　　上地亦復然

欲界一切種一切遍使使緣縛于自地者。欲界一切遍使緣使欲界五種。問色無色界云何。答上地亦復然。如是色無色界自地一切遍使緣使自地五種。

謂彼諸餘使　　當知緣自種　緣使自境界　　一切所依品

謂彼諸餘使當知緣自種緣使自境界者。余不一切遍及一切遍使。自相境界故。緣使自種法一切所依品者。若一切遍及不一切遍。若有漏緣若無漏緣。彼各使自品相應法。

【現代漢語翻譯】現代漢語譯本：問：如果我所受的潤澤，那些對治應該針對色界和無色界，而見道應該斷除邪見之緣，這樣說對嗎？答：並非完全如此，所以沒有過失。因為並非所有的法智都能對治那個境界。雖然滅道法智可以滅除，但苦集法智不能。而且，也不是所有的滅道法智都能完全對治色界和無色界。只有修道法智才能對治，而不是見道，因為見道最初並沒有這個部分。所以你所說的並不正確。比如樂根和意行（憂、喜、舍在意地，因為六識而立十八意行，欲界樂根不在意地，所以不立意行）。問：為什麼貪、嗔、慢、見取、戒取不是無漏之緣呢？答：不應責備貪的緣起，因為它不是爲了不饒益；寂靜是第一清凈，所以它不是無漏之緣。智者能看到貪的過患。如果貪是無漏之緣，就不應該看到它的過患。如果看不到過患，就不應該斷除它。如果想要涅槃，那是善法欲，就不是貪愛。因為不饒益才會生起嗔恨，而它並非不饒益。因為不寂靜才會生起慢，而它是寂靜的。見取是第一行轉無漏法的第一步。如果見取是無漏之緣，就應該是正見，而不是煩惱，因為它不顛倒。戒取也是如此。問：諸使（煩惱的根本）是由什麼所驅使的？答：欲界的一切種類，一切遍使（普遍存在的煩惱）驅使，緣分束縛在自己的界域，上界也是如此。欲界的一切種類，一切遍使緣使欲界五種。問：色界和無色界怎麼樣呢？答：上界也是如此。色界和無色界也是這樣，它們自己界域的一切遍使緣使自己界域的五種。所謂那些其餘的煩惱，應當知道它們緣于自己的種類，緣使自己的境界，以及一切所依的品類。所謂那些其餘的煩惱，應當知道它們緣于自己的種類，緣使自己的境界。其餘不普遍存在以及一切普遍存在的煩惱，因為它們有各自的相和境界。緣使自己種類的一切所依品類，如果是一切普遍存在以及不一切普遍存在的煩惱，無論是屬於有漏的緣還是無漏的緣，它們各自驅使自己品類相應的法。

【English Translation】 English version: Question: If what I receive is conditioned, then those antidotes should target the Realm of Form (Rūpadhātu) and the Formless Realm (Arūpadhātu), and the Path of Seeing (Darśanamārga) should sever the conditions for wrong views. Is that correct? Answer: Not entirely, so there is no fault. Because not all Dharma-wisdom (Dharmajñāna) can counteract that realm. Although the Dharma-wisdom of Cessation and the Path (Nirodhamārga-jñāna) can eliminate, the Dharma-wisdom of Suffering and Accumulation (Duhkha-samudaya-jñāna) cannot. Moreover, not all Dharma-wisdom of Cessation and the Path can completely counteract the Realm of Form and the Formless Realm. Only the Dharma-wisdom of the Path of Cultivation (Bhāvanāmārga-jñāna) can counteract, not the Path of Seeing, because the Path of Seeing does not initially have this aspect. Therefore, what you say is not correct. For example, the root of pleasure (sukha-indriya) and mental activities (manaḥ-karma) (sorrow, joy, and equanimity are in the mental sphere; because of the six consciousnesses, eighteen mental activities are established; the root of pleasure in the Desire Realm (Kāmadhātu) is not in the mental sphere, so mental activity is not established). Question: Why are greed (rāga), hatred (dveṣa), pride (māna), clinging to views (dṛṣṭi-parāmarśa), and clinging to precepts (śīla-vrata-parāmarśa) not conditions for the unconditioned (anāsrava)? Answer: One should not blame the arising of greed, because it is not for non-benefit; tranquility is the first purity, so it is not a condition for the unconditioned. The wise see the faults of greed. If greed were a condition for the unconditioned, one should not see its faults. If one does not see the faults, one should not abandon it. If one desires Nirvāṇa, that is the desire for good Dharma, not craving (tṛṣṇā). Hatred arises because of non-benefit, but it is not non-benefit. Pride arises because of non-tranquility, but it is tranquility. Clinging to views is the first step in turning towards the unconditioned Dharma. If clinging to views were a condition for the unconditioned, it should be right view (samyag-dṛṣṭi), not affliction (kleśa), because it is not inverted. Clinging to precepts is also the same. Question: What drives the fetters (saṃyojana)? Answer: All types in the Desire Realm, all pervasive fetters drive, conditions bind in their own realm, the upper realms are also the same. All types in the Desire Realm, all pervasive fetters condition and drive the five types in the Desire Realm. Question: What about the Realm of Form and the Formless Realm? Answer: The upper realms are also the same. The Realm of Form and the Formless Realm are also like this; all pervasive fetters in their own realm condition and drive the five types in their own realm. The remaining fetters, one should know that they are conditioned by their own types, condition their own realms, and all dependent categories. The remaining fetters, one should know that they are conditioned by their own types, and condition their own realms. The remaining non-pervasive and all pervasive fetters, because they have their own characteristics and realms. Conditioning all dependent categories of their own types, whether they are fetters belonging to the conditioned or the unconditioned, they each drive the Dharma corresponding to their own category.

若使無漏緣　　他地緣煩惱　自品相應使　　境界解脫故

若使無漏緣他地緣煩惱自品相應使者。若使無漏緣及他地緣自品相應使非緣使。何以故。境界解脫故。此使境界解脫。以無漏法解脫一切煩惱。上地諸法解脫下地煩惱故。問一一使幾使使。答。

彼使身見者　　見苦所斷種　見集一切遍　　見苦余亦然

彼使身見者見苦所斷種。見集一切遍者。謂身見為見。苦斷。一切使所使。以自種故。及見集斷一切遍所使。廣境界故。問見苦斷余使云何。答見苦余亦然。如說身見。當知見苦斷余使亦如是。

如苦集亦爾　　滅道有漏緣　盡使于自種　　修道斷亦然

如苦集亦爾者。如說見苦斷。見集斷亦如是。滅道有漏緣盡使于自種修道斷亦然者。如是見滅見道。修道斷亦如是。差別者。見滅見道斷使自種有漏緣。使盡使自種及一切遍使使。亦無漏緣相應使使。問已知使諸使使所。使諸使使。誰為緣使使。非相應使使。乃至誰非緣使使。亦非相應使使。答。

見苦使自品　　緣使及相應　見相應無明　　緣使余亦然

彼身見身見相應無明二種使使緣及相應。余見苦斷使及見集斷一切遍緣使非相應使。不同品故。余使亦非緣使亦非相應使。身見相應非使。法身見及相應無明相

【現代漢語翻譯】現代漢語譯本若使無漏法作為因緣，則能成為他地的煩惱的因緣，以及自身品類相應的隨眠的因緣，這是因為境界解脫的緣故。

如果無漏法作為因緣，以及他地法作為因緣，能成為自身品類相應的隨眠的因緣，那麼無漏法作為因緣以及他地法作為因緣，就不是隨眠的因緣，也不是使的因緣。為什麼呢？因為境界解脫的緣故。這些隨眠的境界已經解脫，因為無漏法能夠解脫一切煩惱，上地的諸法能夠解脫下地的煩惱。問：每一個使被多少個使所使？答：

對於身見（Sakkāya-diṭṭhi，認為五蘊和合的身體是「我」的邪見）這個使來說，它是見苦所斷的種子；對於見集（Dukkha-samudaya，苦的生起）的一切遍隨眠來說，也是如此。

對於身見這個使來說，它是見苦所斷的種子。對於見集的一切遍隨眠來說，是指身見是見苦所斷的一切使所使，因為它是自身的種子；以及見集所斷的一切遍隨眠所使，因為它的境界廣大。問：見苦所斷的其餘的使怎麼樣呢？答：見苦所斷的其餘的使也是這樣。就像上面所說的身見一樣，應當知道見苦所斷的其餘的使也是如此。

就像苦和集一樣，滅和道是有漏的因緣；盡使對於自身的種子，修道所斷也是如此。

就像苦和集一樣，就像上面所說的見苦所斷和見集所斷一樣，也是如此。滅和道是有漏的因緣，盡使對於自身的種子，修道所斷也是如此。就像見滅（Dukkha-nirodha，苦的止息）和見道（Dukkha-magga，通往苦止息的道路）以及修道所斷的使也是如此。不同之處在於，見滅和見道所斷的使是自身種子的有漏因緣，使盡使是自身種子以及一切遍使所使，也是無漏因緣相應的使所使。問：已經知道了使被諸使所使，以及諸使所使。誰是緣使所使，而不是相應使所使？乃至誰不是緣使所使，也不是相應使所使？答：

見苦所斷的使是自身品類的因緣使和相應使；見相應的無明（Avidyā，對四聖諦的無知）是因緣使，其餘的也是如此。

對於身見和身見相應的無明這兩種使來說，它們被因緣使和相應使所使。其餘的見苦所斷的使以及見集所斷的一切遍隨眠，是被因緣使所使，而不是相應使所使，因為它們不是同一品類。其餘的使不是因緣使，也不是相應使。身見相應不是使，法身見以及相應的無明。

【English Translation】 English version If a non-outflow (anāsrava) condition is made, it can become a condition for afflictions of another realm, and a condition for latent tendencies (anusaya) corresponding to its own category, because of the liberation of the realm.

If a non-outflow condition is made, and a condition of another realm is made, it can become a condition for latent tendencies corresponding to its own category, then the non-outflow condition and the condition of another realm are not conditions for latent tendencies, nor are they conditions for fetters (saṃyojana). Why? Because of the liberation of the realm. The realm of these latent tendencies has been liberated, because the non-outflow dharma can liberate all afflictions, and the dharmas of the higher realms can liberate the afflictions of the lower realms. Question: How many fetters are fettered by each fetter? Answer:

For the fetter of personality belief (Sakkāya-diṭṭhi, the wrong view that the aggregate of five skandhas is 'I'), it is a seed severed by seeing suffering (Dukkha); for all pervasive latent tendencies of seeing arising (Dukkha-samudaya), it is also the same.

For the fetter of personality belief, it is a seed severed by seeing suffering. For all pervasive latent tendencies of seeing arising, it means that personality belief is fettered by all fetters severed by seeing suffering, because it is its own seed; and it is fettered by all pervasive latent tendencies severed by seeing arising, because its realm is vast. Question: What about the remaining fetters severed by seeing suffering? Answer: The remaining fetters severed by seeing suffering are also the same. Just like the personality belief mentioned above, it should be known that the remaining fetters severed by seeing suffering are also the same.

Just like suffering and arising, cessation and the path are outflow conditions; the exhaustion fetter (rāga) for its own seed, and what is severed by cultivation of the path (Dukkha-magga) are also the same.

Just like suffering and arising, just like the fetters severed by seeing suffering and seeing arising mentioned above, it is also the same. Cessation and the path are outflow conditions, the exhaustion fetter for its own seed, and what is severed by cultivation of the path is also the same. Just like the fetters severed by seeing cessation (Dukkha-nirodha) and seeing the path, and what is severed by cultivation of the path are also the same. The difference is that the fetters severed by seeing cessation and seeing the path are outflow conditions of their own seeds, and the exhaustion fetter is fettered by its own seed and all pervasive fetters, and it is also fettered by the corresponding fetters of non-outflow conditions. Question: It is already known that the fetters are fettered by the fetters, and the fetters are fettered by the fetters. Who is fettered by the condition fetter, but not by the corresponding fetter? And who is not fettered by the condition fetter, nor by the corresponding fetter? Answer:

The fetter severed by seeing suffering is the condition fetter and the corresponding fetter of its own category; ignorance (Avidyā, ignorance of the Four Noble Truths) corresponding to seeing is the condition fetter, and the rest are also the same.

For the two kinds of fetters of personality belief and ignorance corresponding to personality belief, they are fettered by the condition fetter and the corresponding fetter. The remaining fetters severed by seeing suffering and all pervasive latent tendencies severed by seeing arising are fettered by the condition fetter, but not by the corresponding fetter, because they are not of the same category. The remaining fetters are not condition fetters, nor are they corresponding fetters. Personality belief corresponding is not a fetter, the dharma personality belief and corresponding ignorance.

應使亦緣使。余見苦斷使及見集斷一切遍使緣使非相應使。余使亦非相應亦非緣。如身見如是。邊見見苦斷邪見見取戒取疑貪恚慢亦如是。見苦斷無明於見苦斷無明及見集斷一切遍緣使非相應。余見苦斷使亦緣亦相應使。余亦非緣亦非相應使。如見苦斷見集斷亦如是。見滅見道斷有漏緣及修道斷亦如是。差別者。若使相應可得。即彼使相應使及緣使。

若滅境界見　　彼俱生無明　諸一切遍使　　有漏緣相違

若滅境界見彼俱生無明者。見滅斷邪見彼相應無明相應使。彼無明邪見相應使。彼相應法二俱相應使。問余使復云何。答諸一切遍使有漏緣相違。若一切遍及見滅斷種有漏緣使緣使。余非相應使亦非緣使。以是義故當知余無漏緣使亦如是。不共無明差別者。彼無相應使使。

彼使與微入　　隨入亦隨逐　是從三事起　　當知不斷等

彼使與微入隨入亦隨逐者。彼使者作也。微入者性也。隨入者相應也。隨逐者得也。複次使者如乳嬰兒。微入者微細行也。隨入者如麻中油。隨逐者如空行影水行隨。問云何起彼使。答是從三事起當知不斷等。三事故起貪使。因力境界力方便力。彼貪慾使不斷不知是因力。貪慾纏所緣是境界力。彼不正思惟是方便力。此說煩惱具足因緣不必要具三事。若必具三

【現代漢語翻譯】現代漢語譯本應使亦緣使。余見苦斷使（Dṛṣṭi-heya-prahātavya，見苦所斷的煩惱）及見集斷一切遍使緣使非相應使。余使亦非相應亦非緣。如身見（satkāya-dṛṣṭi，認為五蘊和合的身體是真實存在的錯誤見解）如是。邊見（antagrāha-dṛṣṭi，執著于斷見或常見兩種極端的見解）見苦斷邪見（mithyā-dṛṣṭi，錯誤的見解）見取（dṛṣṭi-parāmarśa，執著于自己的錯誤見解）戒取（śīla-parāmarśa，執著于錯誤的戒律）疑（vicikitsā，懷疑真理）貪（rāga，貪慾）恚（dveṣa，嗔恨）慢（māna，傲慢）亦如是。見苦斷無明（avidyā，對四聖諦的無知）于見苦斷無明及見集斷一切遍緣使非相應。余見苦斷使亦緣亦相應使。余亦非緣亦非相應使。如見苦斷見集斷亦如是。見滅（nirōdha，寂滅）見道斷有漏緣及修道斷亦如是。差別者。若使相應可得。即彼使相應使及緣使。

若滅境界見　　彼俱生無明　諸一切遍使　　有漏緣相違

若滅境界見彼俱生無明者。見滅斷邪見彼相應無明相應使。彼無明邪見相應使。彼相應法二俱相應使。問余使復云何。答諸一切遍使有漏緣相違。若一切遍及見滅斷種有漏緣使緣使。余非相應使亦非緣使。以是義故當知余無漏緣使亦如是。不共無明差別者。彼無相應使使。

彼使與微入　　隨入亦隨逐　是從三事起　　當知不斷等

彼使與微入隨入亦隨逐者。彼使者作也。微入者性也。隨入者相應也。隨逐者得也。複次使者如乳嬰兒。微入者微細行也。隨入者如麻中油。隨逐者如空行影水行隨。問云何起彼使。答是從三事起當知不斷等。三事故起貪使。因力境界力方便力。彼貪慾使不斷不知是因力。貪慾纏所緣是境界力。彼不正思惟是方便力。此說煩惱具足因緣不必要具三事。若必具三

【English Translation】 English version The 'anusaya' (anuśaya, latent tendencies) that should be caused is also a condition-caused 'anusaya'. The 'anusaya' that is abandoned by seeing suffering (Dṛṣṭi-heya-prahātavya, afflictions abandoned by seeing suffering) and all pervasive 'anusaya' abandoned by seeing the origin (of suffering) are condition-caused, not associated. Other 'anusaya' are neither associated nor condition-caused. It is like 'satkāya-dṛṣṭi' (satkāya-dṛṣṭi, the false view of self in the five aggregates). 'Antagrāha-dṛṣṭi' (antagrāha-dṛṣṭi, the view that clings to extremes), 'mithyā-dṛṣṭi' (mithyā-dṛṣṭi, wrong view) abandoned by seeing suffering, 'dṛṣṭi-parāmarśa' (dṛṣṭi-parāmarśa, clinging to views), 'śīla-parāmarśa' (śīla-parāmarśa, clinging to precepts), 'vicikitsā' (vicikitsā, doubt), 'rāga' (rāga, greed), 'dveṣa' (dveṣa, hatred), 'māna' (māna, pride) are also like that. The 'avidyā' (avidyā, ignorance) abandoned by seeing suffering, regarding the 'avidyā' abandoned by seeing suffering and all pervasive condition-caused 'anusaya' abandoned by seeing the origin (of suffering), are not associated. The 'anusaya' abandoned by seeing suffering is both condition-caused and associated. Other 'anusaya' are neither condition-caused nor associated. It is like the 'anusaya' abandoned by seeing suffering and the 'anusaya' abandoned by seeing the origin (of suffering). The 'anusaya' with 'āsrava' (āsrava, outflows) as condition abandoned by seeing cessation (of suffering) and the 'anusaya' abandoned by cultivation are also like that. The difference is that if an 'anusaya' can be associated, then that 'anusaya' is an associated 'anusaya' and a condition-caused 'anusaya'.

If the object of cessation is seen, 　The co-arisen ignorance, 　All pervasive 'anusaya', 　Are contrary to the condition of 'āsrava'.

If the object of cessation is seen, the co-arisen ignorance: The 'mithyā-dṛṣṭi' abandoned by seeing cessation, the associated 'avidyā' is an associated 'anusaya'. That 'avidyā' and 'mithyā-dṛṣṭi' are associated 'anusaya'. Those associated 'dharmas' (dharma, phenomena) are both associated 'anusaya'. Question: What about the other 'anusaya'? Answer: All pervasive 'anusaya' are contrary to the condition of 'āsrava'. If all pervasive and the seed of 'anusaya' with 'āsrava' as condition abandoned by seeing cessation are condition-caused 'anusaya'. Other 'anusaya' are neither associated nor condition-caused. Therefore, it should be known that other 'anāsrava' (anāsrava, without outflows) condition-caused 'anusaya' are also like that. The difference with unshared 'avidyā' is that it has no associated 'anusaya'.

That 'anusaya' with subtle entry, 　Following entry also follows, 　Arises from three things, 　It should be known as not being cut off, etc.

That 'anusaya' with subtle entry, following entry also follows: That 'anusaya' is action. Subtle entry is nature. Following entry is association. Following is attainment. Furthermore, 'anusaya' is like a baby in milk. Subtle entry is subtle conduct. Following entry is like oil in sesame. Following is like a shadow following in the sky and water. Question: How does that 'anusaya' arise? Answer: It arises from three things, it should be known as not being cut off, etc. Three things cause the arising of 'rāga' 'anusaya'. The power of cause, the power of object, the power of means. That 'rāga' 'anusaya' is not cut off, not knowing is the power of cause. The object of 'rāga' entanglement is the power of object. That incorrect thinking is the power of means. This says that the complete causes and conditions of afflictions do not necessarily require three things. If it necessarily requires three

事起者不應退。當知一切使亦如是。問諸使為不善為無記耶。答。

身見受邊見　　彼相應無明　欲界中無記　　色無色一切

身見受邊見彼相應無明欲界中無記者。欲界身見邊見及相應無明是無記。何以故。于施戒修不相違故。若計我者行施令我後世得樂。亦持戒令我生天。亦修道令我得解脫。斷滅見者順解脫。複次此見於自事中愚故起。不為逼迫他起。彼計我者眼見色言。我見非眼見。不以我見色逼迫他。是故非不善。余欲界煩惱是不善。色無色一切者。色界無色界使一切無記。正受壞故。無苦受性故。不善者苦受報。彼色無色界無。非色無色界有欲界報。果報斷地故。問何使何處轉。答。

貪慾瞋恚慢　　過去或緣起　未來說一切　　餘二世盡縛

貪慾瞋恚慢過去或緣起者。過去貪恚慢是自相煩惱故。不能於一切有漏法起。貪者不能不見不聞不思惟境界起。由方便故熾然。或時有人于眼起愛非余身份。恚慢亦如是。未來說一切者。未來貪恚慢緣縛三世。一切有漏法以三世緣故。餘二世盡縛者。見疑無明是余。彼共相起故。若過去未來縛三世有漏法。現在使不定故不說。若有者若自相煩惱現在前。即彼現在未來縛過去。若於彼起已滅不斷。問非為過去使斷。即彼未來斷耶。何故說過去起

【現代漢語翻譯】現代漢語譯本：事已發生就不應退縮。應當知道一切煩惱也是如此。問：這些煩惱是不善的還是無記的？答：『身見』（Sakkāya-diṭṭhi，認為五蘊為我）『受』（vedanā，感受）『邊見』（antagāhika-diṭṭhi，執斷常二邊）彼等相應的『無明』（avijjā，對四聖諦的無知），在欲界中是無記的，在色界和無色界中則是一切都是。『身見』、『受』、『邊見』以及與它們相應的『無明』在欲界中是無記的：欲界中的『身見』、『邊見』以及相應的『無明』是無記的。為什麼呢？因為它們與佈施、持戒、修行不相違背。如果有人執著于『我』，他會行佈施以求來世的快樂，也會持戒以求生天，也會修道以求得解脫。斷滅見者順應解脫。而且，這種見解因為對自身事務的愚昧而生起，不是爲了逼迫他人而生起。那些執著于『我』的人，眼睛看到顏色時會說：『我看到了，不是眼睛看到了』。不會用『我見』來逼迫他人。所以不是不善的。其餘欲界的煩惱是不善的。色界和無色界的一切煩惱都是無記的。因為正受已經壞滅，沒有苦受的性質。不善的煩惱會帶來苦受的果報。色界和無色界沒有欲界的果報，因為果報已經斷絕。問：什麼煩惱在什麼地方運轉？答：『貪慾』（rāga，貪愛）『瞋恚』（dosa，嗔恨）『慢』（māna，傲慢），過去或者緣起；未來的一切；其餘兩種世間都束縛。『貪慾』、『瞋恚』、『慢』，過去或者緣起：過去的貪、嗔、慢是自相煩惱，所以不能對一切有漏法生起。貪不能在不見、不聞、不思惟的境界中生起，而是通過方便熾盛起來。有時有人對眼睛生起愛，而不是對其他身體部分。嗔和慢也是如此。未來的一切：未來的貪、嗔、慢緣縛三世，一切有漏法以三世為緣故。其餘兩種世間都束縛：『見』（diṭṭhi，邪見）、『疑』（vicikicchā，懷疑）、『無明』是其餘的。它們是共相生起的。如果過去和未來束縛三世的有漏法，那麼現在的煩惱是不定的，所以不說。如果存在，如果自相煩惱現在前，那麼現在和未來就會束縛過去。如果對它生起后已經滅盡但沒有斷絕。問：不是說過去的煩惱斷絕了，那麼未來的也就斷絕了嗎？為什麼說過去生起呢？

【English Translation】 English version: One should not retreat from what has arisen. Know that all defilements (kilesa) are also like this. Question: Are these defilements unwholesome (akusala) or indeterminate (avyākata)? Answer: 『Self-view』 (Sakkāya-diṭṭhi, the view that the five aggregates are self), 『feeling』 (vedanā), 『extreme views』 (antagāhika-diṭṭhi, holding to the extremes of eternalism or annihilationism), and the 『ignorance』 (avijjā, ignorance of the Four Noble Truths) associated with them, are indeterminate in the desire realm (kāmadhātu), while in the form realm (rūpadhātu) and formless realm (arūpadhātu), everything is indeterminate. 『Self-view,』『feeling,』『extreme views,』 and the 『ignorance』 associated with them are indeterminate in the desire realm: 『Self-view,』『extreme views,』 and the corresponding 『ignorance』 in the desire realm are indeterminate. Why? Because they are not contrary to giving (dāna), morality (sīla), and cultivation (bhāvanā). If someone clings to 『self,』 he will practice giving to gain happiness in the next life, he will also uphold morality to be born in heaven, and he will also cultivate the path to attain liberation. The annihilationist view is in accordance with liberation. Moreover, this view arises because of ignorance regarding one's own affairs, not to oppress others. Those who cling to 『self,』 when the eye sees a color, will say: 『I see, not the eye sees.』 They do not use 『self-view』 to oppress others. Therefore, it is not unwholesome. The remaining defilements of the desire realm are unwholesome. Everything in the form and formless realms is indeterminate. Because right perception is destroyed, there is no nature of painful feeling. Unwholesome defilements bring the result of painful feeling. The form and formless realms do not have the results of the desire realm, because the results have been cut off. Question: Which defilement operates where? Answer: 『Greed』 (rāga, attachment), 『hatred』 (dosa, aversion), 『conceit』 (māna, pride), arise in the past or dependently; everything in the future; the remaining two bind all three worlds. 『Greed,』『hatred,』『conceit,』 arise in the past or dependently: Past greed, hatred, and conceit are self-characteristic defilements, so they cannot arise towards all conditioned phenomena (saṃkhata dhamma). Greed cannot arise in a state where there is no seeing, hearing, or thinking, but it intensifies through skillful means. Sometimes someone develops love for the eyes, but not for other parts of the body. Hatred and conceit are also like this. Everything in the future: Future greed, hatred, and conceit bind the three worlds, because all conditioned phenomena are conditioned by the three times. The remaining two bind all three worlds: 『Views』 (diṭṭhi, wrong views), 『doubt』 (vicikicchā, skepticism), and 『ignorance』 are the remaining ones. They arise mutually. If the past and future bind the conditioned phenomena of the three worlds, then present defilements are uncertain, so they are not mentioned. If they exist, if self-characteristic defilements are present, then the present and future will bind the past. If it has arisen and ceased but has not been cut off. Question: Isn't it said that if past defilements are cut off, then future ones are also cut off? Why is it said that the past arises?

已滅不斷耶。答不以等種故說。有時增上中種先起。彼若過去斷即彼未來斷。于彼事中未來軟煩惱縛。是故無過。若共相煩惱現在前縛三世一切有漏法。此則總說。若五識身煩惱過去縛過去。現在縛現在。未來若生法縛未來。若不生法縛三世事。若意地者過去未來現在盡縛三世事。問云何縛。答若眼識身煩惱縛所縛緣色。彼相應法相應縛。彼相應法意入及法入。如是乃至身識身煩惱縛所緣觸。彼相應法相應縛。若意地煩惱縛所緣十二入。彼相應法相應縛。彼相應法意入及法入。彼婆蹉部說。人成結成事成。阿毗曇者說。人不成結成事成。譬喻者說。結成人不成事不成。境界不定有欲無慾故。有時于彼起欲起恚起慢起嫉起厭起悲起舍。已說使世建立。次第今當說。

煩惱次第起　　自地于自地　上地亦生下　　當知隨次生

煩惱次第起自地于自地者。自地一切使于自地一切。煩惱次第轉一一次第生一切。上地亦生下當知隨次生者。上地煩惱次第生下地煩惱。彼染污心命終起下地中陰生陰。彼非想非非想地次第生八地。乃至梵世次第生欲界。問此諸煩惱世尊說扼流取受漏縛。彼云何。答。

有扼漂流取　　泄漏與結縛　以是義故說　　扼流取漏縛

苦所扼故說扼。故彼四種。欲扼有扼見扼無明扼

【現代漢語翻譯】現代漢語譯本：問：已經滅盡了，難道不是斷滅嗎？答：不能因為種類相同就說是斷滅。有時增上緣使同類的種子先產生。如果過去的（煩惱）斷滅，那麼它的未來也就斷滅了。對於這件事來說，未來微弱的煩惱不再束縛。所以沒有過失。如果共同的煩惱現在生起，束縛三世一切有漏法，這是總的來說。如果五識身的煩惱，過去束縛過去，現在束縛現在，未來如果是有生之法就束縛未來，如果是無生之法就束縛三世的事情。如果是意地（意識層面）的煩惱，過去、未來、現在全部束縛三世的事情。問：如何束縛？答：如果眼識身的煩惱所束縛的，緣於色（rupa），那麼與它相應的法也相應地被束縛。與它相應的法，意入（mano-ayatana）和法入（dharma-ayatana）也是如此。像這樣乃至身識身的煩惱所束縛的，緣于觸（sparsha），那麼與它相應的法也相應地被束縛。如果是意地的煩惱所束縛的，緣於十二入（dvadasayatana），那麼與它相應的法也相應地被束縛。與它相應的法，意入和法入也是如此。婆蹉部（Vatsiputriya）說：人成就，結成就，事成就。阿毗曇者（Abhidharmikas）說：人不成，結成就，事成就。譬喻者（Dristantavadin）說：結成就，人不成，事不成。因為境界不定，有欲界（kamadhatu）和無慾界（arupadhatu）的差別。有時對於那個境界生起欲（raga），生起嗔（dvesha），生起慢（mana），生起嫉（irshya），生起厭（dvesha），生起悲（karuna），生起舍（upeksa）。已經說了使（anusaya）和世（loka）的建立，接下來應當說次第。煩惱次第起，自地于自地；上地亦生下，當知隨次生。煩惱次第起，自地于自地：自地的一切使，對於自地的一切，煩惱次第地轉生，一個一個地次第生起一切。上地亦生下，當知隨次生：上地的煩惱次第生起下地的煩惱。那些被染污的心，命終后，生起下地的中陰（antarabhava），然後生起生陰（upapattibhava）。從非想非非想地（nevasannanasannayatana）次第生起八地（astabhumi），乃至從梵世（brahmaloka）次第生起欲界。問：這些煩惱，世尊（Bhagavan）說為扼（ogha）、流（yoga）、取（upadana）、受（vedana）、漏（asrava）、縛（bandhana），它們是什麼意思？答：有扼漂流取，泄漏與結縛；以是義故說，扼流取漏縛。因為被痛苦所扼制，所以稱為扼。因此有四種：欲扼（kama-ogha）、有扼（bhava-ogha）、見扼（drsti-ogha）、無明扼（avidya-ogha）。

【English Translation】 English version: Question: Having been extinguished, isn't it annihilation? Answer: It cannot be said to be annihilation simply because the types are the same. Sometimes, due to a dominant condition, seeds of the same type arise first. If the past (afflictions) are extinguished, then their future is also extinguished. Regarding this matter, future weak afflictions no longer bind. Therefore, there is no fault. If common afflictions arise in the present, binding all conditioned dharmas of the three times, this is a general statement. If the afflictions of the five consciousnesses bind the past, they bind the past; if they bind the present, they bind the present; if the future is a dharma that arises, they bind the future; if it is a dharma that does not arise, they bind matters of the three times. If it is an affliction of the mind-ground (mano-bhumi), it binds all matters of the three times, past, future, and present. Question: How do they bind? Answer: If the afflictions of the eye consciousness bind, they bind what is conditioned by form (rupa), then the dharmas corresponding to it are also bound accordingly. The dharmas corresponding to it, the mind-entry (mano-ayatana) and the dharma-entry (dharma-ayatana) are also bound. Likewise, up to the afflictions of the body consciousness binding what is conditioned by touch (sparsha), then the dharmas corresponding to it are also bound accordingly. If the afflictions of the mind-ground bind what is conditioned by the twelve entries (dvadasayatana), then the dharmas corresponding to it are also bound accordingly. The dharmas corresponding to it, the mind-entry and the dharma-entry are also bound. The Vatsiputriya (Vatsiputriya) say: the person is accomplished, the fetter is accomplished, the matter is accomplished. The Abhidharmikas (Abhidharmikas) say: the person is not accomplished, the fetter is accomplished, the matter is accomplished. The Dristantavadin (Dristantavadin) say: the fetter is accomplished, the person is not accomplished, the matter is not accomplished. Because the realm is not fixed, there is the difference between the desire realm (kamadhatu) and the formless realm (arupadhatu). Sometimes, with respect to that realm, desire (raga) arises, hatred (dvesha) arises, pride (mana) arises, jealousy (irshya) arises, aversion (dvesha) arises, compassion (karuna) arises, equanimity (upeksa) arises. Having spoken of the establishment of the latent tendencies (anusaya) and the world (loka), next we should speak of the order. Afflictions arise in order, from their own ground to their own ground; higher grounds also give rise to lower, know that they arise in sequence. Afflictions arise in order, from their own ground to their own ground: all the latent tendencies of their own ground, with respect to all of their own ground, afflictions arise in order, one by one, in sequence, all arise. Higher grounds also give rise to lower, know that they arise in sequence: the afflictions of the higher grounds arise in order to the afflictions of the lower grounds. Those defiled minds, after death, give rise to the intermediate existence (antarabhava) of the lower ground, and then give rise to the arising existence (upapattibhava). From the realm of neither perception nor non-perception (nevasannanasannayatana), the eight grounds (astabhumi) arise in order, and even from the Brahma world (brahmaloka), the desire realm arises in order. Question: These afflictions, the Blessed One (Bhagavan) speaks of as flood (ogha), yoke (yoga), grasping (upadana), feeling (vedana), outflows (asrava), and bonds (bandhana), what are they? Answer: There are floods, yokes, grasping, outflows, and bonds; because of this meaning, they are called floods, yokes, grasping, outflows, and bonds. Because they are oppressed by suffering, they are called floods. Therefore, there are four types: flood of desire (kama-ogha), flood of existence (bhava-ogha), flood of views (drsti-ogha), flood of ignorance (avidya-ogha).

。問何故五見說見扼。一無明立一扼耶。答等擔故。問何故色無色界結除見無明。余立一有扼耶。答等正定地故。及隱沒無記故。漂眾生故說流。彼亦四種。如扼說。取有故說取。極執故。彼亦四種。欲取見取戒取說我取。問何故無明說扼流。而不說取耶。答非捷疾行故。執受義是取義。捷疾行。彼無明非捷疾行。以愚故不說取。問何故四見說見取。一取說戒取耶。答等擔故。謂彼能熾然業及違道故。內外可得故。外道不食等苦作道想。內道糞掃衣等作道想。問何故色無色界結說我取。非欲界耶。答內處起故。色無色界結內向起自己緣故。欲界結外向起故。是故說欲取。一切入處漏故。心漏連注故說漏。彼三種。欲漏有漏無明漏。問何故說見流見扼。不說見漏耶。答住義是漏義。此見捷疾于住不順。是故余不捷疾。煩惱雜已說。漏漂義是流義。見於漂順。是故建立流苦。系義是縛義。問扼流取漏縛有何性。答。

數有二十九　　亦說二十八　三十六十五　　欲等扼流性

彼欲扼性二十九。貪五恚五慢五疑四十纏。纏此品后當說。有扼二十八。愛十慢十疑八。見扼三十六。五見界行種分別三十六。無明扼界種分別有十五。流亦如是。

謂前三十四　　次種說三十　第三者說六　　第四三十八

【現代漢語翻譯】現代漢語譯本問：為什麼四種見解被稱為『見扼』（Dṛṣṭi-graha，見解的執取）？是一個『無明』（Avidyā，對真理的無知）構成一個『扼』嗎？答：因為它們承擔著相同的負擔。問：為什麼在『色無色界』（Rūpārupadhātu，色界和無色界）中，『結』（Saṃyojana，煩惱的束縛）不包括『見』（Dṛṣṭi，錯誤的見解），而『無明』卻包括？而在其他情況下，一個『有』（Bhava，存在）構成一個『扼』？答：因為它們處於相同的正定地（Samāhita-bhūmi，禪定狀態），並且因為它們是隱沒無記的（Opekṣā-upekṣā-vedanā，不明顯且不確定的）。漂流眾生被稱為『流』（Ogha，煩惱的洪流）。它也有四種，就像『扼』一樣。因為執取而被稱為『取』（Upādāna，執取）。因為極度執著。它也有四種：欲取（Kāma-upādāna，對慾望的執取）、見取（Dṛṣṭi-upādāna，對見解的執取）、戒取（Śīla-vrata-upādāna，對戒律和儀軌的執取）、說我取（Ātma-vāda-upādāna，對自我的執取）。問：為什麼『無明』被稱為『扼』和『流』，而不是『取』？答：因為它不是迅速行動的。執受的意義是『取』的意義，是迅速行動的。而『無明』不是迅速行動的。因為愚癡，所以不被稱為『取』。問：為什麼四種見解被稱為『見取』？一個『取』被稱為『戒取』？答：因為它們承擔著相同的負擔。也就是說，它們能夠熾燃業（Karma，行為），並且違背正道。內外都可以得到。外道認為不食等苦行是正道，內道認為糞掃衣等是正道。問：為什麼在『色無色界』中，『結』被稱為『我取』，而不是『欲界』（Kāmadhātu，慾望界）？答：因為它們從內在生起。『色無色界』的『結』是內向生起的，以自己為緣故。『欲界』的『結』是外向生起的，所以被稱為『欲取』。一切入處（Āyatana，感覺的來源）都是『漏』（Āsrava，煩惱的滲漏）的來源。心漏（Cittāsrava，心的煩惱滲漏）是連續不斷的，所以被稱為『漏』。它有三種：欲漏（Kāmāsrava，慾望的滲漏）、有漏（Bhavāsrava，存在的滲漏）、無明漏（Avidyāsrava，無知的滲漏）。問：為什麼『見』被稱為『流』和『扼』，而不是『漏』？答：住的意義是『漏』的意義。這種『見』對於『住』來說是不順的，所以其餘的不是迅速的。煩惱已經混合在一起了。漂流的意義是『流』的意義。『見』對於漂流是順應的，所以建立了『流』。系的意義是『縛』（Bandhana，束縛）的意義。問：『扼』、『流』、『取』、『漏』、『縛』有什麼性質？答：數量有二十九，也說是二十八，三十六和十五，欲等是扼和流的性質。彼欲扼的性質有二十九種：貪五、恚五、慢五、疑四十纏。纏將在本品後面說明。有扼二十八種：愛十、慢十、疑八。見扼三十六種：五見界行種分別三十六種。無明扼界種分別有十五種。流也是如此。所謂前三十四，其次種說三十，第三者說六，第四三十八。

【English Translation】 English version Question: Why are the four views called 'Grasping of Views' (Dṛṣṭi-graha)? Does one 'Ignorance' (Avidyā, lack of knowledge of the truth) constitute one 'Grasp' (Grah)? Answer: Because they bear the same burden. Question: Why in the 'Form and Formless Realms' (Rūpārupadhātu, the realms of form and formlessness) are 'Fetters' (Saṃyojana, bonds of affliction) not said to include 'Views' (Dṛṣṭi, wrong views), but 'Ignorance' is included? And in other cases, does one 'Existence' (Bhava, being) constitute one 'Grasp'? Answer: Because they are in the same state of right concentration (Samāhita-bhūmi, state of meditative absorption), and because they are obscured and indeterminate (Opekṣā-upekṣā-vedanā, neither clearly good nor bad). Drifting beings are called 'Flood' (Ogha, a torrent of afflictions). It also has four types, like 'Grasp'. Because of grasping, it is called 'Clinging' (Upādāna, attachment). Because of extreme attachment. It also has four types: Clinging to sensual pleasures (Kāma-upādāna), clinging to views (Dṛṣṭi-upādāna), clinging to rites and rituals (Śīla-vrata-upādāna), and clinging to the doctrine of self (Ātma-vāda-upādāna). Question: Why is 'Ignorance' called 'Grasp' and 'Flood', but not 'Clinging'? Answer: Because it does not act swiftly. The meaning of apprehension is the meaning of 'Clinging', which acts swiftly. But 'Ignorance' does not act swiftly. Because of foolishness, it is not called 'Clinging'. Question: Why are the four views called 'Clinging to Views'? Is one 'Clinging' called 'Clinging to Rites and Rituals'? Answer: Because they bear the same burden. That is, they are able to ignite karma (Karma, action), and they are contrary to the right path. Both internal and external can be obtained. Externalists think that ascetic practices such as not eating are the right path, and internalists think that wearing rags are the right path. Question: Why in the 'Form and Formless Realms' is 'Fetters' called 'Clinging to Self', but not in the 'Desire Realm' (Kāmadhātu, the realm of desire)? Answer: Because they arise from within. The 'Fetters' of the 'Form and Formless Realms' arise inwardly, with oneself as the cause. The 'Fetters' of the 'Desire Realm' arise outwardly, so they are called 'Clinging to Sensual Pleasures'. All sources of sensation (Āyatana, sources of perception) are sources of 'Leakage' (Āsrava, outflows of defilements). Mental leakage (Cittāsrava, mental outflows) is continuous, so it is called 'Leakage'. It has three types: Leakage of sensual pleasures (Kāmāsrava), leakage of existence (Bhavāsrava), and leakage of ignorance (Avidyāsrava). Question: Why is 'Views' called 'Flood' and 'Grasp', but not 'Leakage'? Answer: The meaning of abiding is the meaning of 'Leakage'. This 'Views' is not conducive to 'abiding', so the rest are not swift. Afflictions have already been mixed together. The meaning of drifting is the meaning of 'Flood'. 'Views' is conducive to drifting, so 'Flood' is established. The meaning of tying is the meaning of 'Bond' (Bandhana, bondage). Question: What are the natures of 'Grasp', 'Flood', 'Clinging', 'Leakage', and 'Bond'? Answer: The number is twenty-nine, it is also said to be twenty-eight, thirty-six and fifteen, desire etc. are the nature of grasp and flood. The nature of that desire grasp is twenty-nine: greed five, hatred five, pride five, doubt forty entanglements. Entanglements will be explained later in this chapter. There are twenty-eight types of existence grasp: love ten, pride ten, doubt eight. There are thirty-six types of view grasp: five views, realm, conduct, species, and distinctions, thirty-six types. There are fifteen types of ignorance grasp, realm, species, and distinctions. The flood is also the same. The so-called first thirty-four, the second species says thirty, the third says six, the fourth thirty-eight.

欲取性三十四。貪五恚五慢五無明五疑四十纏。見取三十。除戒取。戒取性六。戒取界種分別有六。說我取性三十八。愛十慢十無明十疑八。色無色界有二纏。睡及掉纏。非界種分別。前已說故。此中不說。

說彼欲漏性　　當知四十一　有漏五十二　　無明漏十五

欲漏性四十一。貪五恚五慢五疑四見十二十纏。有漏性五十二。愛十慢十疑八見二十四。無明漏性十五。此百八煩惱。扼義故說扼漂義故說流。取義故說取。為漏義故說漏。問諸煩惱種云何起。答。

無知故猶預　　猶預故邪見　因此邪見故　　轉生諸身見

初以無知故苦不欲。乃至道不欲是名無明。無明故猶預。苦非苦耶。乃至道非道耶。是無明轉生疑。疑故求決定。若得正方便生正決定。則有苦集滅道。若邪方便生邪決定。則無苦集滅道。是疑轉生邪見。若此非苦者則是我。是邪見轉生身見。

從是起邊見　　戒取戒想取　于彼決定已　　次第生見取

彼於我見變壞便見斷。若見相似相續便見常。是身見轉生邊見。若見一邊凈。是邊見轉生戒取。若凈者是為第一。是戒取轉生見取。

自見則生欲　　他見則起恚　自見舉名慢　　從使轉生纏

彼自見生染。他見起恚。自見舉慢。是從見起貪恚慢從使

生上煩惱纏。問何者是。答。

無慚與無愧　　睡悔慳嫉掉　眠忿及與覆　　是上煩惱纏

十纏。所謂無慚無愧睡悔慳嫉掉眠忿覆。此相行品已說。謂此是使依(依者梵音膩山地膩山地義言津液謂纏是使之津液如蘇蜜瓶津液流出也)。問何纏何使依。答。

無愧睡與眠　　此三無明依　掉慳及無慚　　是從貪慾生

無愧睡與眠此三無明依者。無愧睡眠當知無明依。問若彼纏是無明依者。以無明相應耶。答若無明依即無明相應。或無明相應非無明依者。餘七纏是。掉慳及無慚是從貪慾生者。掉慳無慚纏是貪慾依。問若纏是貪慾依。即彼相應耶。答作四句依不相應者。慳纏是。相應不依者。無愧睡眠是。亦依亦相應者。掉及無慚是。非依非相應者除上說。

覆纏二使依　　悔則因猶豫　忿嫉瞋恚依　　明智之所說

覆纏二使依者。或說覆纏是愛依。以愛力故覆藏。有說。是無明依。以無知力故覆藏。悔則因猶豫者。悔纏是疑依忿嫉瞋恚依。明智之所說者。忿纏嫉纏是瞋恚依。問此煩惱垢有六。何依。答(急縛是纏義輕系是垢義是十纏六垢差別義也)。

所謂煩惱垢　　害恨瞋恚依　誑高依貪慾　　是義應當知

所謂煩惱垢害恨瞋恚依者。害及恨是瞋恚依。誑高依貪慾是

【現代漢語翻譯】生起上等煩惱的纏縛。請問，這些是什麼？回答：

無慚與無愧　　睡眠悔恨慳吝嫉妒掉舉　昏沉忿怒以及覆藏　　這些是上等煩惱的纏縛

這十種纏縛，即無慚（lack of shame）、無愧（lack of embarrassment）、睡眠（sloth）、悔恨（remorse）、慳吝（stinginess）、嫉妒（jealousy）、掉舉（restlessness）、昏沉（drowsiness）、忿怒（anger）、覆藏（concealment）。這些已經在『相行品』中說明。這些是煩惱的所依（『依』在梵語中是『膩山地』（Nīśraya），意思是津液，比喻纏縛是煩惱的津液，就像蘇油蜜瓶中的津液流出一樣）。請問，哪些纏縛依附於哪些煩惱？回答：

無愧睡眠與昏沉　　這三者依附於無明　掉舉慳吝及無慚　　是從貪慾而生

無愧、睡眠與昏沉這三者依附於無明。無愧、睡眠應當知道是依附於無明的。請問，如果這些纏縛是依附於無明的，那麼它們與無明相應嗎？回答：如果依附於無明，就與無明相應。或者，與無明相應但不依附於無明的是其餘七種纏縛。掉舉、慳吝及無慚是從貪慾而生的，掉舉、慳吝、無慚這些纏縛是貪慾的所依。請問，如果纏縛是貪慾的所依，那麼它們就與貪慾相應嗎？回答：可以作四句分析：依附但不相應的是慳吝纏；相應但不依附的是無愧和睡眠；既依附又相應的是掉舉和無慚；既不依附也不相應的是除了以上所說的。

覆藏纏依附於兩種煩惱　　悔恨則因猶豫而生　忿怒嫉妒瞋恚所依　　這是明智者所說

覆藏纏依附於兩種煩惱。或者說，覆藏纏是愛（attachment）的所依，因為愛的力量而覆藏；也有說，是無明的所依，因為無知的力量而覆藏。悔恨則因猶豫而生，悔恨纏是疑（doubt）的所依。忿怒、嫉妒是瞋恚（hatred）的所依，這是明智者所說。忿怒纏和嫉妒纏是瞋恚的所依。請問，這些煩惱垢有六種，它們依附於什麼？回答（急縛是纏的含義，輕系是垢的含義，這是十纏和六垢的差別含義）。

所謂的煩惱垢　　惱害怨恨瞋恚所依　欺誑驕慢依貪慾　　這個道理應當知道

所謂的煩惱垢，惱害和怨恨是瞋恚的所依，欺誑和驕慢依附於貪慾，這是...

【English Translation】 Arising are the afflictive entanglements. Question: What are these? Answer:

Shamelessness and lack of embarrassment, Sloth, remorse, stinginess, jealousy, restlessness, 　Drowsiness, anger, and concealment, These are the afflictive entanglements.

These ten entanglements are: shamelessness (lack of shame), lack of embarrassment (lack of conscience), sloth (sleepiness), remorse (regret), stinginess (miserliness), jealousy (envy), restlessness (agitation), drowsiness (torpor), anger (resentment), and concealment (deceit). These have already been explained in the 『Chapter on Characteristics and Activities』. These are the supports of afflictions (the term 『support』 in Sanskrit is 『Nīśraya』, meaning essence, like the essence flowing from a jar of ghee and honey, illustrating that entanglements are the essence of afflictions). Question: Which entanglements rely on which afflictions? Answer:

Lack of embarrassment, sloth, and drowsiness, These three rely on ignorance. 　Restlessness, stinginess, and shamelessness, Arise from greed.

Lack of embarrassment, sloth, and drowsiness, these three rely on ignorance. Lack of embarrassment and sleepiness should be known to rely on ignorance. Question: If these entanglements rely on ignorance, then are they associated with ignorance? Answer: If they rely on ignorance, then they are associated with ignorance. Or, those that are associated with ignorance but do not rely on ignorance are the remaining seven entanglements. Restlessness, stinginess, and shamelessness arise from greed; these entanglements of restlessness, stinginess, and shamelessness are the supports of greed. Question: If an entanglement is a support of greed, then is it associated with greed? Answer: Four possibilities can be made: those that are supported but not associated are the entanglement of stinginess; those that are associated but not supported are lack of embarrassment and sleepiness; those that are both supported and associated are restlessness and shamelessness; those that are neither supported nor associated are those not mentioned above.

The entanglement of concealment relies on two afflictions, Remorse arises from hesitation. 　Anger and jealousy rely on hatred, This is what the wise have said.

The entanglement of concealment relies on two afflictions. Some say that the entanglement of concealment relies on attachment (love), because of the power of attachment it is concealed; others say that it relies on ignorance, because of the power of unknowing it is concealed. Remorse arises from hesitation; the entanglement of remorse relies on doubt. Anger and jealousy rely on hatred, this is what the wise have said. The entanglements of anger and jealousy are the supports of hatred. Question: These six defilements of afflictions, what do they rely on? Answer (Tight binding is the meaning of entanglement, light binding is the meaning of defilement, this is the difference in meaning between the ten entanglements and the six defilements).

The so-called defilements of afflictions, Harm and resentment rely on hatred, 　Deceit and arrogance rely on greed, This principle should be understood.

The so-called defilements of afflictions, harm and resentment are the supports of hatred, deceit and arrogance rely on greed, this is...

義應當知者。誑高垢是貪慾依。

所謂五邪見　　諂依由是生　說依見取果　　是惱應當知

所謂五邪見諂依由是生者。五見起諂依。健疾故。說依見取果是惱應當知者。惱垢是見取依。問何纏與何煩惱相應。答。

一切煩惱俱　　說睡及與掉　無慚不善俱　　無愧亦復然

一切煩惱俱說睡及與掉者。此二纏一切煩惱相應。一切穢污心不寂靜故當知掉。煩惱現在前心無所堪。故當知睡。雖掉掉不相應及睡睡不相應。自性故以少故不說。當知使即煩惱。彼纏一切煩惱俱故。五種六識身三界不善及無記。無慚不善俱無愧亦復然者。此二纏一切不善使相應。一切不善心現在前。壞恭敬不畏罪。是故彼纏說五種六識身。不善故欲界系。

悔在於意苦　　修道之所斷　眠唯在欲意　　余各自建立

悔在於意苦者。悔在意地。捷疾故。以愁戚起故。憂相應故。苦受所攝故在欲界。問此何斷。答修道之所斷。善行惡行中生故修道斷。眠唯在欲意者。眠在欲界意地。眠時一切煩惱共行。是故欲界一切煩惱相應。余各自建立者。余纏上煩惱各自建立。所謂忿覆慳嫉不與余使相應。除無明當知悔亦自建立。余煩惱行非性故。問何故慳嫉立九結中。非余耶。答。

所謂慳與嫉　　獨立離於二　是

故此二纏　　立於九結中

慳嫉二纏自力起故。獨立一向不善故離於二。以是故立於九結中。睡掉者一切煩惱俱故不獨立。不善及無記故不離二。眠亦與余使相應故不獨立。善不善無記故不離二。無慚無愧雖離二而不獨立。悔雖獨立而不離二。善不善故。忿及覆雖獨立亦離二。或有欲令是使性彼記有八纏悔眠。若善者當知非纏。纏一向穢污故。問愛何故立一結而二使或三或六耶。答得一縛相故立一結。正定地不定地故說二使。界別故說三。依別故說六。問何故三見立見結。二見立他取結耶。答名等故。事等故。身見邊見邪見是女。名十八使自性。是故立一結。他取結是男。名彼亦十八使自性。是故立一結。是故如是說。若見相應法愛結系。非見結亦非不見使使。若集智生滅智未生見滅見道。斷(見取戒取)相應法愛結系。以愛結有漏緣故非見結。以彼一切遍見結斷故。雖自種見結不斷。而不緣彼無漏緣故。非相應異品故。非見使不使。以五見為見使。三見為見結故。已說煩惱自性。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。三界一切使舍根相應。何以故。隨順一切。煩惱故。與欣戚及俱煩惱轉行故。以一切煩惱皆處中而息故。若異者無離

【現代漢語翻譯】現代漢語譯本因此這兩種纏（煩惱的束縛），安立在九結（九種煩惱的結縛）之中。

慳（吝嗇）和嫉（嫉妒）這兩種纏，是依靠自身的力量生起的。因為它們是獨立存在且完全不善的，所以與二（善與不善）相離。因此，它們被安立在九結之中。而睡眠和掉舉（精神散亂），因為與一切煩惱相關聯，所以不是獨立存在的。因為它們是不善和無記（非善非惡）的，所以不與二相離。睡眠也與其他的煩惱相應，所以不是獨立存在的。它的性質可以是善、不善或無記，所以不與二相離。無慚（不感到羞恥）和無愧（不感到慚愧）雖然與二相離，但不是獨立存在的。後悔雖然是獨立存在的，但不與二相離，因為它可能是善或不善的。忿（憤怒）和覆（隱藏罪過）雖然是獨立存在的，但也與二相離。或者有些人認為這些煩惱的自性，在他們的記錄中有八種纏，包括後悔和睡眠。如果是善的，應當知道它不是纏，因為纏總是污穢的。問：為什麼愛只安立為一個結，卻有二使（兩種煩惱）或三使或六使呢？答：因為得到一種束縛的相狀，所以安立為一個結。因為有正定地和不定地，所以說二使。因為界（欲界、色界、無色界）的差別，所以說三使。因為所依（所依賴的事物）的差別，所以說六使。問：為什麼三種見（身見、邊見、邪見）安立為見結，而兩種見（見取見、戒取見）安立為他取結呢？答：因為名稱相同，事情相同。身見、邊見、邪見是女，名稱是十八使的自性，所以安立為一個結。他取結是男，名稱也是十八使的自性，所以安立為一個結。因此，像這樣說：如果與見相應的法被愛結所繫縛，那麼它不是見結，也不是非不見使所驅使。如果集智（瞭解苦集）和生滅智（瞭解事物生滅）尚未生起，見滅見道（見道時斷滅的見）斷滅（見取和戒取）相應的法被愛結所繫縛，因為愛結是有漏（有煩惱）的緣故，所以不是見結。因為它們一切都被普遍的見結所斷滅。雖然自種的見結沒有斷滅，但不緣于那些無漏的緣故，所以不是相應的異品。不是見使所驅使，因為五見（身見、邊見、邪見、見取見、戒取見）是見使，三種見是見結。已經說了煩惱的自性，現在應當說根（善根、不善根）的相應。

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的意思是：三界的一切煩惱都捨棄與根相應。為什麼呢？因為它們隨順一切煩惱，與欣（歡喜）戚（憂愁）以及共同的煩惱一起運轉。因為一切煩惱都在中間處止息。如果不是這樣，就沒有離開。

【English Translation】 English version Therefore, these two entanglements (bonds of affliction) are established within the nine fetters (nine kinds of binding afflictions).

Avarice (stinginess) and jealousy (envy), these two entanglements, arise from their own power. Because they are independent and entirely unwholesome, they are separate from the two (wholesome and unwholesome). Therefore, they are established within the nine fetters. Sleep and restlessness (mental scattering), because they are associated with all afflictions, are not independent. Because they are unwholesome and neutral (neither wholesome nor unwholesome), they are not separate from the two. Sleep is also associated with other afflictions, so it is not independent. Its nature can be wholesome, unwholesome, or neutral, so it is not separate from the two. Shamelessness (not feeling shame) and lack of remorse (not feeling regret) are separate from the two, but they are not independent. Regret, although independent, is not separate from the two, because it can be wholesome or unwholesome. Anger (fury) and concealment (hiding faults), although independent, are also separate from the two. Or some people think that the nature of these afflictions, in their records, has eight entanglements, including regret and sleep. If it is wholesome, it should be known that it is not an entanglement, because entanglement is always defiled. Question: Why is attachment established as only one fetter, but has two tendencies (two afflictions) or three or six? Answer: Because it obtains a state of one binding, it is established as one fetter. Because there are right concentration ground and unfixed ground, two tendencies are spoken of. Because of the difference in realms (desire realm, form realm, formless realm), three tendencies are spoken of. Because of the difference in support (what is relied upon), six tendencies are spoken of. Question: Why are the three views (self-view, extreme view, wrong view) established as the view fetter, while the two views (view of holding views, view of holding precepts) are established as the grasping fetter? Answer: Because the names are the same, the things are the same. Self-view, extreme view, and wrong view are feminine, and the name is the nature of the eighteen tendencies, so it is established as one fetter. The grasping fetter is masculine, and the name is also the nature of the eighteen tendencies, so it is established as one fetter. Therefore, it is said like this: If the dharma corresponding to the view is bound by the attachment fetter, then it is not a view fetter, nor is it driven by a non-view tendency. If the wisdom of accumulation (understanding suffering and accumulation) and the wisdom of arising and ceasing (understanding the arising and ceasing of things) have not yet arisen, the dharma corresponding to the cessation of view and the path of view (the views that are cut off at the path of seeing) (view of holding views and view of holding precepts) is bound by the attachment fetter, because the attachment fetter is a defiled (with afflictions) condition, so it is not a view fetter. Because they are all cut off by the universal view fetter. Although the view fetter of one's own kind has not been cut off, it does not rely on those undefiled conditions, so it is not a corresponding different kind. It is not driven by the view tendency, because the five views (self-view, extreme view, wrong view, view of holding views, view of holding precepts) are the view tendencies, and the three views are the view fetters. The nature of the afflictions has already been spoken of, and now the correspondence of the roots (wholesome roots, unwholesome roots) should be spoken of.

The tendencies in the three realms, all abandon correspondence with the roots; the tendencies of the roots according to the ground, correspond up to the form existence.

The meaning of 'the tendencies in the three realms, all abandon correspondence with the roots' is: all the afflictions in the three realms abandon correspondence with the roots. Why? Because they follow all afflictions, and operate together with joy (happiness), sorrow (grief), and common afflictions. Because all afflictions cease in the middle. If it were not like this, there would be no leaving.

煩惱。是故舍根得五種六識身三界。隨地諸根使相應至色有者。謂喜根樂根乃至梵世。彼諸使喜根樂根相應。光音天亦有喜根。彼地使喜根相應。遍凈天有樂根。彼地使樂根相應。果實天有一舍根。彼諸使舍根相應。非余(愛等是欣煩惱恚癡是戚煩惱邪見是俱煩惱舍根悉與彼相應同共一緣行也)。

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。邪見起惡業則喜。凈業則憂。無明一切根相應。瞋恚疑唯苦者。欲界疑不決定故不喜。是故苦受相應。初禪二禪無餘根性。與喜根相應。欲界喜根粗故。眾生不應起而起。如貧賤人常戲笑隨彼事不應起而起。欲界疑微細故不與喜根相應。瞋恚憂戚行起故苦受相應。謂餘一向樂者。欲界余煩惱樂行起故樂受相應。

謂勛二相應　　見斷唯應意　欲界諸煩惱　　說諸根相應

謂勛二相應者修道斷煩惱名為勛。身受相應及心受若六識身者。彼五根相應如所起隨其義說彼苦根欲界樂根。五識身喜根憂根意地舍根。六識身一切身受修道斷意俱有見斷。唯應意者。見道斷煩惱在意地。意識諸根相應非隨事起故。欲界諸煩惱說諸根相應者。此說欲界諸煩惱。上地隨地根相應亦如是說。問諸纏何根相應。答睡掉無慚無愧五根相應。

【現代漢語翻譯】現代漢語譯本煩惱。因此，捨棄諸根能得到五種六識身和三界。隨順於各地的諸根的隨眠，相應於色界的存在，指的是喜根、樂根，乃至梵世（Brahmaloka，色界天之一）。那些隨眠與喜根、樂根相應。光音天（Ābhāsvara，色界天之一）也有喜根，那裡的隨眠與喜根相應。遍凈天（Śubhakṛtsna，色界天之一）有樂根，那裡的隨眠與樂根相應。果實天（Bṛhatphala，色界天之一）有一種舍根，那些隨眠與舍根相應，沒有其他的（愛等是欣的煩惱，嗔恚癡是戚的煩惱，邪見是俱的煩惱，舍根全部與它們相應，共同緣於一個對象而行）。

邪見及無明，欲界中樂苦；嗔恚疑唯苦，謂餘一向樂。

『邪見及無明，欲界中樂苦』，邪見生起惡業時則感到喜悅，生起凈業時則感到憂愁。無明與一切根相應。『嗔恚疑唯苦』，欲界的疑不確定，所以不喜悅，因此與苦受相應。初禪（Prathama Dhyana，色界禪定之一）、二禪（Dvitīya Dhyana，色界禪定之一）沒有其餘的根性，與喜根相應。欲界的喜根粗糙，所以眾生不應該生起而生起，就像貧窮的**常常嬉笑，隨順那些不應該生起的事情而生起。欲界的疑微細，所以不與喜根相應。嗔恚憂戚隨行而生起，所以與苦受相應。『謂餘一向樂』，欲界其餘的煩惱隨順快樂而生起，所以與樂受相應。

謂勛二相應，見斷唯應意；欲界諸煩惱，說諸根相應。

『謂勛二相應』，修道斷除煩惱名為勛。身受相應以及心受，如果是六識身，那麼五根相應，如所生起，隨其意義而說，那些苦根、欲界樂根。五識身有喜根、憂根，意地有舍根。六識身的一切身受，修道斷除與意俱有的見斷。『見斷唯應意』，見道斷除煩惱在意地，意識的諸根相應，不是隨事情而生起。『欲界諸煩惱，說諸根相應』，這裡說的是欲界的諸煩惱，上地隨順於各地的根相應也是這樣說的。問：諸纏與什麼根相應？答：睡眠、掉舉、無慚、無愧與五根相應。

【English Translation】 English version Defilements (Kleśas). Therefore, by abandoning the roots, one obtains the five types of six consciousness bodies (ṣaḍvijñānakāya) and the three realms (tridhātu). The latent tendencies (anuśaya) that accord with the roots in each realm, corresponding to existence in the Realm of Form (Rūpadhātu), refer to the roots of joy (prīti-indriya) and pleasure (sukha-indriya), up to the Brahmaloka (the world of Brahma). Those latent tendencies correspond to the roots of joy and pleasure. The Ābhāsvara heaven also has the root of joy; the latent tendencies in that realm correspond to the root of joy. The Śubhakṛtsna heaven has the root of pleasure; the latent tendencies in that realm correspond to the root of pleasure. The Bṛhatphala heaven has a root of equanimity (upekṣā-indriya); those latent tendencies correspond to the root of equanimity, and not others (attachment, etc., are defilements of delight; anger and ignorance are defilements of sorrow; wrong views are defilements of both; the root of equanimity corresponds to all of them, sharing a common object).

Wrong views and ignorance, in the Desire Realm (Kāmadhātu) are associated with pleasure and pain; Anger and doubt are only associated with pain; the rest are said to be exclusively associated with pleasure.

'Wrong views and ignorance, in the Desire Realm are associated with pleasure and pain': When wrong views give rise to evil karma, there is joy; when they give rise to pure karma, there is sorrow. Ignorance corresponds to all roots. 'Anger and doubt are only associated with pain': Doubt in the Desire Realm is uncertain, so there is no joy; therefore, it corresponds to painful feeling (duḥkha-vedanā). The First Dhyana and Second Dhyana do not have other root natures; they correspond to the root of joy. The root of joy in the Desire Realm is coarse, so beings should not arise it, but they do, like a poor ** often laughing and joking, following things that should not arise. Doubt in the Desire Realm is subtle, so it does not correspond to the root of joy. Anger and sorrow arise along with affliction, so they correspond to painful feeling. 'The rest are said to be exclusively associated with pleasure': The remaining defilements in the Desire Realm arise along with the pursuit of pleasure, so they correspond to pleasant feeling (sukha-vedanā).

'Said to be associated with two types of 'exertion' (śaikṣa), what is severed by seeing only corresponds to the mind; The defilements of the Desire Realm are said to correspond to all the roots.

'Said to be associated with two types of 'exertion'': Severing defilements through the path of cultivation (bhāvanāmārga) is called 'exertion'. Bodily feeling corresponds, as well as mental feeling. If it is a six-consciousness body, then the five roots correspond, as they arise, according to their meaning, those roots of pain, and the roots of pleasure in the Desire Realm. The five consciousness bodies have roots of joy and roots of sorrow; the mental ground has the root of equanimity. All bodily feelings of the six consciousness bodies, severance through cultivation, and severance through seeing that are associated with the mind. 'What is severed by seeing only corresponds to the mind': Severing defilements through the path of seeing (darśanamārga) is in the mental ground; the roots of consciousness correspond, not arising according to events. 'The defilements of the Desire Realm are said to correspond to all the roots': This refers to the defilements of the Desire Realm; the correspondence of the roots in the higher realms is also described in this way. Question: What roots do the fetters (bandhana) correspond to? Answer: Sleep, agitation, lack of shame, and lack of embarrassment correspond to the five roots.

眠三根。除樂根苦根。忿悔嫉恨害惱憂根。及舍根覆誑諂三根。除樂根苦根慳喜根及舍根高三根。除苦根憂根。以高意地故。三界喜行轉故。問諸使幾識相應。答。

貪慾瞋恚癡　　當知六識俱　謂欲隨道斷　　上地隨所得

貪慾瞋恚癡當知六識俱謂欲修道斷者。欲界修道斷欲恚無明六識相應。上地隨所得者。色無色界無瞋恚。愛無明隨有識身即彼相應。謂梵世四識身可得。即彼地二使四識相應。

無色界一切　　非事慢意地　當知彼七使　　自性果及人

無色界一切者。謂使無色界見道斷及修道斷。非事慢意地者。欲色界見道斷及慢。此諸使在意地。雖上三禪亦意地。以界分別故不說地。問云何知使。答當知彼七使自性果及人。三事故知使。謂自性果及人。彼自性者。貪慾使如興渠勛。瞋恚使如苦種子。有愛使如嬰兒衣。慢使如憍人。無明使如愚癡人。見使如迷失道。疑使如惑二道。果者。貪慾使修習多修習生鴛鴦雀等眾鳥中。瞋恚使修習多修習生虺蛇中。有愛使修習多修習生色無色界。慢使修習多修習生卑賤中。無明使生闇冥中。謂世界中間。見使生邪見家。疑使生邊地。及人者。貪慾使當觀如難陀等。瞋恚使如央掘魔等。有愛使如阿私多阿羅蘭郁頭藍子等。慢使如慢高兒等。無明使如

【現代漢語翻譯】現代漢語譯本眠三根（導致昏睡的三種根本煩惱）：去除樂根（快樂的感受）、苦根（痛苦的感受）。忿（憤怒）、悔（後悔）、嫉（嫉妒）、恨（怨恨）、害惱（傷害和惱怒）、憂根（憂愁的根本），以及舍根（捨棄的感受）、覆（隱藏）、誑（欺騙）、諂（諂媚）這三根。去除樂根、苦根、慳（吝嗇）、喜根（喜悅的根本）以及舍根、高（傲慢）這三根。去除苦根、憂根。因為有高慢的意念存在。因為三界中喜樂的習性在流轉。問：諸使（各種煩惱）與幾種識相應？答：

貪慾瞋恚癡　　當知六識俱　謂欲隨道斷　　上地隨所得

貪慾（貪婪）、瞋恚（嗔恨）、癡（愚癡）應當知道與六識（眼識、耳識、鼻識、舌識、身識、意識）俱生。所謂欲界隨修道斷除者：欲界通過修道斷除貪慾、嗔恚、無明，與六識相應。上地隨所得者：色界和無色界沒有嗔恚。愛（貪愛）和無明隨著有識之身而存在，就與那個識相應。例如梵世（色界天）有四識身可以獲得，那麼那個地的兩種煩惱就與四識相應。

無**一切　　非事慢意地　當知彼七使　　自性果及人

無**一切者：指的是煩惱在見道（初果）斷除和修道（二果到四果）斷除。非事慢意地者：欲界在見道斷除以及慢（傲慢）。這些煩惱在意地（意識層面）。雖然上三禪也屬於意地，但因為按界來分別，所以不說地。問：如何知道煩惱？答：應當知道那七種煩惱的自性、果報以及所對應的人。通過這三件事可以知道煩惱。所謂自性：貪慾使（貪慾的煩惱）像興渠（一種有臭味的植物）的臭味。嗔恚使（嗔恚的煩惱）像苦種子。有愛使（對存在的貪愛）像嬰兒的衣服。慢使（傲慢的煩惱）像驕傲的人。無明使（無明的煩惱）像愚癡的人。見使（邪見的煩惱）像迷失道路。疑使（懷疑的煩惱）像迷惑于兩條道路。果報：貪慾使如果修習過多，就會轉生到鴛鴦、雀等鳥類中。嗔恚使如果修習過多，就會轉生到毒蛇中。有愛使如果修習過多，就會轉生到色界和無色界。慢使如果修習過多，就會轉生到卑賤的階層中。無明使會生到黑暗的地方，例如世界中間。見使會生到邪見的家庭。疑使會生到邊地。以及人：貪慾使可以觀察像難陀（釋迦牟尼的弟弟）等人。嗔恚使可以觀察像央掘魔（一個殘暴的殺人犯，后被佛陀感化）等人。有愛使可以觀察像阿私多（一位預言家）、阿羅蘭（一位哲學家）、郁頭藍子（一位哲學家）等人。慢使可以觀察像傲慢的孩童等人。無明使像...

【English Translation】 English version The three roots of sleep: removing the root of pleasure (pleasant feelings), the root of suffering (painful feelings). The roots of anger, regret, jealousy, hatred, harm and annoyance, sorrow, as well as the three roots of equanimity (neutral feelings), concealment, deceit, and flattery. Removing the root of pleasure, the root of suffering, stinginess, the root of joy, as well as the root of equanimity, and the three roots of pride. Removing the root of suffering and the root of sorrow, because of the presence of prideful thoughts. Because the habit of joy and pleasure circulates in the three realms. Question: With how many types of consciousness do the 'anusayas' (latent tendencies or defilements) correspond? Answer:

Greed, hatred, and delusion, 　Know that they all occur with the six consciousnesses. 　'Desire' is said to be severed along the path, 　'Higher realms' are according to what is attained.

Greed, hatred, and delusion should be known to arise with the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness). 'Desire' is said to be severed along the path of cultivation: In the desire realm, through cultivating the path, greed, hatred, and ignorance are severed, corresponding to the six consciousnesses. 'Higher realms' are according to what is attained: In the form and formless realms, there is no hatred. Craving (attachment) and ignorance exist along with the body of consciousness, and they correspond to that consciousness. For example, in the Brahma world (form realm heaven), four bodies of consciousness can be attained, then the two anusayas of that realm correspond to the four consciousnesses.

Without ** all, 　Not in the realm of affairs, pride, or mind, 　Know that those seven anusayas, 　Are known by their nature, result, and person.

'Without ** all' refers to the anusayas being severed in the path of seeing (stream-entry) and the path of cultivation (once-returner to arhat). 'Not in the realm of affairs, pride, or mind': In the desire realm, severed in the path of seeing, as well as pride. These anusayas are in the mind realm (level of consciousness). Although the upper three dhyanas (meditative states) also belong to the mind realm, because they are distinguished by realm, the 'ground' is not mentioned. Question: How to know the anusayas? Answer: One should know the nature, result, and corresponding person of those seven anusayas. Through these three things, one can know the anusayas. The so-called nature: the anusaya of greed is like the odor of hingru (a plant with a strong smell). The anusaya of hatred is like a bitter seed. The anusaya of attachment is like an infant's clothing. The anusaya of pride is like an arrogant person. The anusaya of ignorance is like an ignorant person. The anusaya of wrong views is like being lost on a road. The anusaya of doubt is like being confused about two paths. The result: if the anusaya of greed is cultivated excessively, one will be reborn among birds such as mandarin ducks and sparrows. If the anusaya of hatred is cultivated excessively, one will be reborn among snakes. If the anusaya of attachment is cultivated excessively, one will be reborn in the form and formless realms. If the anusaya of pride is cultivated excessively, one will be reborn in a lowly class. The anusaya of ignorance will lead to rebirth in a dark place, such as the space between worlds. The anusaya of wrong views will lead to rebirth in a family with wrong views. The anusaya of doubt will lead to rebirth in a border region. And the person: the anusaya of greed can be observed in people like Nanda (Buddha's brother). The anusaya of hatred can be observed in people like Angulimala (a violent murderer who was later converted by the Buddha). The anusaya of attachment can be observed in people like Asita (a seer), Arada Kalama (a philosopher), Uddaka Ramaputta (a philosopher). The anusaya of pride can be observed in people like arrogant children. The anusaya of ignorance is like...

郁鞞羅迦葉等。見使如須那剎多羅等。疑使如摩訶迦葉等。以此三事知使者則能遠離。如知險道。滿煩惱為使。不滿煩惱為纏。是故纏不立使。煩惱垢亦如是。以是五事具故名滿煩惱五事者。謂諸結縛使上煩惱纏。若一一不具名不滿煩惱。已說煩惱建立。斷煩惱今當說。

一時斷煩惱　　正智之所說　如此諸解脫　　亦非一時得

一時斷煩惱正智之所說者。此諸煩惱頓斷不漸漸。謂自分對治起時。而苦法忍起。欲界見苦所斷十使頓斷。苦未知忍。色無色界十八使頓斷。如是乃至道未知忍。十四使頓斷。修道漸漸聖道起。上上四使頓斷。乃至上上聖道起。漸漸四使頓斷。如是一切地。問見道一時斷應爾。以一種道斷九種結故。修道斷者。以九種道斷九種結。云何一時斷。答修道斷者。若此種對治起。即此種頓斷不漸漸。初已斷故。如此諸解脫亦非一時得者。彼諸解脫數數得。謂欲界見苦諦斷。及色無色界見苦集滅斷。六時得。謂自分對治時。及四沙門果時。及增益根時。色無色界見道斷五時得。除自分對治。以道未知智初得故。欲界修道斷五種五時。除須陀洹果。三種四時。軟軟。

種三時。色無色界七地及非想非非想地八種三時。除前三沙門果。軟軟種二時。阿羅漢果及增益根。問諸煩惱云何斷。

【現代漢語翻譯】現代漢語譯本郁鞞羅迦葉(Uruvilvākāśyapa，人名)等人，見使如同須那剎多羅(Sunakkhatta，人名)等人，疑使如同摩訶迦葉(Mahākāśyapa，人名)等人。通過這三件事瞭解煩惱的驅使作用，就能遠離煩惱。如同瞭解危險的道路一樣。充滿煩惱稱為『使』，未充滿煩惱稱為『纏』。因此，『纏』不能被立為『使』。煩惱垢也是如此。因為這五件事都具備，所以稱為『滿煩惱』。這五件事是指諸結、縛、使、上煩惱、纏。如果其中任何一件不具備，就稱為『不滿煩惱』。上面已經說了煩惱的建立，現在應當說斷除煩惱。『一時斷煩惱，正智之所說，如此諸解脫，亦非一時得。』『一時斷煩惱，正智之所說』是指這些煩惱是頓斷的，不是漸漸斷的。也就是說，當屬於自身的那種對治生起時，當苦法忍生起時，欲界見苦所斷的十使就頓然斷除。苦未知忍生起時，色界和無色界的十八使就頓然斷除。像這樣乃至道未知忍生起時，十四使就頓然斷除。修道是漸漸斷除的，聖道生起時，上上界的四使就頓然斷除，乃至上上聖道生起時，漸漸的四使就頓然斷除。像這樣在一切地中都是如此。問：見道是一時斷除的，應該是這樣，因為一種道斷除了九種結。修道斷除煩惱，是用九種道斷除九種結，怎麼能說是一時斷除呢？答：修道斷除煩惱，如果這種對治生起，那麼這種煩惱就頓然斷除，不是漸漸斷除，因為之前已經斷除了。『如此諸解脫，亦非一時得』是指這些解脫是多次獲得的。也就是說，欲界見苦諦斷，以及色界和無色界見苦集滅斷，是六次獲得的。也就是在自身對治時，以及四沙門果時，以及增益根時。色界和無色界見道斷是五次獲得的，除了自身對治，因為道未知智是初次獲得的緣故。欲界修道斷是五種五次。除了須陀洹果，三種是四次。軟軟。種是三次。色界和無色界七地以及非想非非想地八種是三次。除了前三沙門果。軟軟種是兩次。阿羅漢果以及增益根。問：諸煩惱是如何斷除的？

【English Translation】 English version Uruvilvākāśyapa (a person's name), etc., see the 'uses' (使, shi) like Sunakkhatta (a person's name), etc., suspect the 'uses' like Mahākāśyapa (a person's name), etc. By knowing these three things about the function of afflictions, one can stay away from them. It's like knowing a dangerous road. Being full of afflictions is called 'uses', not full of afflictions is called 'entanglements' (纏, chan). Therefore, 'entanglements' cannot be established as 'uses'. Affliction stains are also like this. Because these five things are complete, it is called 'full afflictions'. These five things refer to all fetters (結, jie), bonds (縛, fu), 'uses', higher afflictions (上煩惱, shang fannao), and 'entanglements'. If any one of them is not complete, it is called 'incomplete afflictions'. The establishment of afflictions has been discussed above, now we should talk about cutting off afflictions. 'Afflictions are cut off at once, as said by Right Wisdom, such liberations are also not obtained at once.' 'Afflictions are cut off at once, as said by Right Wisdom' means that these afflictions are cut off suddenly, not gradually. That is, when the counter-measure belonging to oneself arises, when the Endurance of Suffering-Dharma (苦法忍, ku fa ren) arises, the ten 'uses' cut off by seeing suffering in the Desire Realm are cut off suddenly. When the Endurance of Suffering-Unknowing (苦未知忍, ku wei zhi ren) arises, the eighteen 'uses' of the Form Realm and Formless Realm are cut off suddenly. Like this, up to when the Endurance of the Path-Unknowing (道未知忍, dao wei zhi ren) arises, fourteen 'uses' are cut off suddenly. Cultivating the Path is gradually cutting off, when the Holy Path arises, the four 'uses' of the highest realm are cut off suddenly, up to when the highest Holy Path arises, the four 'uses' are gradually cut off. It is like this in all realms. Question: The Path of Seeing is cut off at once, it should be like this, because one path cuts off nine fetters. Cutting off afflictions by cultivating the Path, is using nine paths to cut off nine fetters, how can it be said to be cut off at once? Answer: Cutting off afflictions by cultivating the Path, if this kind of counter-measure arises, then this kind of affliction is cut off suddenly, not gradually, because it has been cut off before. 'Such liberations are also not obtained at once' means that these liberations are obtained many times. That is, the cutting off of seeing the Truth of Suffering in the Desire Realm, and the cutting off of seeing Suffering, Accumulation, Extinction in the Form Realm and Formless Realm, are obtained six times. That is, at the time of one's own counter-measure, and at the time of the four Śrāmaṇa fruits, and at the time of increasing the roots. The cutting off of the Path of Seeing in the Form Realm and Formless Realm is obtained five times, except for one's own counter-measure, because the Wisdom of the Path-Unknowing is obtained for the first time. The cutting off of cultivating the Path in the Desire Realm is five kinds and five times. Except for the Stream-enterer fruit (須陀洹果, Sotāpanna), three kinds are four times. Soft soft. The seed is three times. The seven realms of the Form Realm and Formless Realm and the eight kinds of Neither Perception Nor Non-Perception Realm are three times. Except for the first three Śrāmaṇa fruits. Soft soft seed is twice. Arhat fruit and increasing the roots. Question: How are all afflictions cut off?

答。

謂彼緣中覺　　及說彼緣斷　亦說得對治　　又復彼緣滅

四事斷煩惱。謂知緣。緣斷。得對治。彼緣滅。知緣者。見苦見集斷自界緣及無漏緣。緣斷者。見滅見道斷有漏緣。得對治者。修道斷。彼緣滅者。他界緣。複次五事斷煩惱。謂因永滅。得斷。轉依。知緣。得對治。已說斷煩惱因緣建立。斷知今當說。

欲界中解脫　　聖說四斷知　離色無色界　　當知五斷知

九斷知欲界煩惱斷立。四斷知色無色界煩惱斷立。五斷知雖智知而斷。是智果故說斷知。如業果亦名業。

苦集煩惱盡　　總說一斷知　滅道斷各一　　如欲上亦三

彼欲界見苦集斷煩惱盡立一斷知。見滅斷二。見道斷三。如欲界。色無色界見苦見集斷亦立一。見滅斷二。見道斷三。此品后廣說。

修道斷當知　　界界斷說一　三斷是智果　　余則說忍果

欲界修道斷一斷知。色界斷二。無色界斷。此三當知是智果。問以何等故色無色界見道斷立一斷知。修道斷立二耶。答見道斷同對治故。修道斷不同故。問余斷知何果。答余則說忍果。見道斷盡六斷知。說忍果。忍對治故。見道斷盡若言忍果非斷知者不然。謂忍智眷屬故。與智同一果故。是故見道修道斷俱得名智果。已說斷知是智果。謂若地

【現代漢語翻譯】現代漢語譯本：答：所謂從因緣中覺悟，以及宣說斷絕因緣，也宣說獲得對治之法，又宣說因緣的滅盡。這四件事可以斷除煩惱：瞭解因緣、因緣斷絕、獲得對治、因緣滅盡。瞭解因緣，是指通過見苦、見集而斷除自界（欲界）的因緣以及無漏的因緣。因緣斷絕，是指通過見滅、見道而斷除有漏的因緣。獲得對治，是指通過修道而斷除。因緣滅盡，是指他界的因緣。進一步說，五件事可以斷除煩惱：因的永遠滅盡、獲得斷除、轉依、瞭解因緣、獲得對治。上面已經說了斷除煩惱的因緣建立，下面應當說斷知。在欲界中獲得解脫，聖者宣說四種斷知；離開色界和無色界，應當知道有五種斷知。九種斷知是針對欲界煩惱的斷除而建立的。四種斷知是針對色界和無色界煩惱的斷除而建立的。五種斷知雖然是通過智慧瞭解而斷除，但因為是智慧的果實，所以稱為斷知。如同業的果報也稱為業一樣。苦集煩惱的滅盡，總的說來是一種斷知；滅道煩惱的斷滅各自是一種斷知；如同欲界一樣，色界和無色界也是三種斷知。對於欲界，見苦、見集斷除煩惱的滅盡，建立為一種斷知；見滅斷為兩種；見道斷為三種。如同欲界一樣，色界和無色界見苦、見集斷也建立為一種，見滅斷為兩種，見道斷為三種。這些在後面的章節中會詳細說明。修道所斷應當知道，在各個界中，斷滅都說為一種；三種斷滅是智慧的果實，其餘則說是忍的果實。欲界修道所斷是一種斷知，色界斷為兩種，無色界斷。這三種應當知道是智慧的果實。問：因為什麼緣故，色界和無色界見道所斷建立為一種斷知，而修道所斷建立為兩種呢？答：因為見道所斷的對治是相同的，而修道所斷的對治是不同的。問：其餘的斷知是什麼果實呢？答：其餘的則說是忍的果實。見道所斷盡六種斷知，說是忍的果實，因為忍是對治。見道所斷盡如果說是忍的果實就不是斷知，那是不對的。因為忍是智慧的眷屬，與智慧是同一個果實。因此，見道所斷和修道所斷都可以稱為智慧的果實。上面已經說了斷知是智慧的果實，是指如果哪個地……

【English Translation】 English version: Answer: That which is awakened from conditions (緣, pratītya) and the declaration of the cessation of those conditions, also the declaration of obtaining the antidote, and further the declaration of the extinction of those conditions. Four things sever afflictions (煩惱, kleśa): knowing the condition, the cessation of the condition, obtaining the antidote, and the extinction of the condition. Knowing the condition means seeing suffering (苦, duḥkha) and seeing the origin (集, samudaya), severing the conditions of one's own realm (欲界, kāmadhātu) and the unconditioned (無漏, anāsrava) conditions. The cessation of the condition means seeing cessation (滅, nirodha) and seeing the path (道, mārga), severing the conditioned (有漏, sāsrava) conditions. Obtaining the antidote means severing through cultivation (修道, bhāvanāmārga). The extinction of the condition means the conditions of other realms. Furthermore, five things sever afflictions: the eternal extinction of the cause, obtaining severance, transformation of the basis (轉依, āśrayaparāvṛtti), knowing the condition, and obtaining the antidote. The establishment of the causes and conditions for severing afflictions has been explained above; now the knowledge of severance (斷知, prahāṇajñāna) should be explained. In liberation within the desire realm (欲界, kāmadhātu), the sages declare four knowledges of severance; apart from the form realm (色界, rūpadhātu) and the formless realm (無色界, arūpadhātu), one should know there are five knowledges of severance. Nine knowledges of severance are established for the severance of afflictions in the desire realm. Four knowledges of severance are established for the severance of afflictions in the form and formless realms. Although the five knowledges of severance are severed through wisdom (智, jñāna), they are called knowledges of severance because they are the fruit of wisdom. Just as the fruit of karma is also called karma. The exhaustion of the afflictions of suffering and origin, generally speaking, is one knowledge of severance; the severance of the afflictions of cessation and path are each one knowledge of severance; just like the desire realm, the form and formless realms also have three knowledges of severance. For the desire realm, the exhaustion of the severance of afflictions through seeing suffering and seeing origin is established as one knowledge of severance; seeing cessation is two; seeing the path is three. Just like the desire realm, the form and formless realms seeing suffering and seeing origin are also established as one, seeing cessation is two, seeing the path is three. These will be explained in detail in later chapters. What is severed by cultivation should be known; in each realm, severance is said to be one; the three severances are the fruit of wisdom, the rest are said to be the fruit of forbearance (忍, kṣānti). What is severed by cultivation in the desire realm is one knowledge of severance, the form realm is two, the formless realm is severed. These three should be known as the fruit of wisdom. Question: For what reason is the severance through seeing the path in the form and formless realms established as one knowledge of severance, while the severance through cultivation is established as two? Answer: Because the antidotes for what is severed through seeing the path are the same, while the antidotes for what is severed through cultivation are different. Question: What fruit are the remaining knowledges of severance? Answer: The rest are said to be the fruit of forbearance. The exhaustion of severance through seeing the path, the six knowledges of severance, is said to be the fruit of forbearance, because forbearance is the antidote. If the exhaustion of severance through seeing the path is said to be the fruit of forbearance and not a knowledge of severance, that is not correct. Because forbearance is a member of the family of wisdom, and has the same fruit as wisdom. Therefore, both severance through seeing the path and severance through cultivation can be called the fruit of wisdom. It has been said above that the knowledge of severance is the fruit of wisdom, meaning if which ground...

若道。若法智未知智。若彼同品果今當說。

初地說一切　　禪五亦復八　無色說一果　　眷屬果亦然

初地說一切者。未至依具九斷知果。彼三界對治故。禪五亦復八者。阿毗曇者說。根本禪五斷知果。謂色無色界煩惱斷。如前說。尊者瞿沙說。有八除五下分結盡斷知。是未至依果故。彼欲令欲界見諦斷盡。是禪果禪中間如禪說。無色說一果者。三無色定說一斷知果。一切結儘是。眷屬果亦然者。如色空處眷屬亦說一斷知果。色愛儘是。雖四地修道斷盡建立斷知。但第四禪軟軟種盡得斷知名。是故說是空處眷屬果。

世俗道果二　　聖九法智三　未知智說二　　彼品果六五

世俗道果二者。五下分結盡及色愛盡。是世俗道果。謂聖人以世俗道斷二界結故。聖九者。一切九斷知是聖道果。以聖道對治一切煩惱故。法智三者。三斷知是法智果。五下分結盡色愛盡及一切結盡。是以修道法智斷三界結故。未知智說(二者二斷)。知是未知智果。色愛盡及一切結盡。是以色無色界修道果故。彼品果六五者。法智品果有六斷知。欲界見道斷三。及前說法智果三。未知智品五斷知果色無色見道斷三。及前說未知智果二。問誰成就幾斷知。答。

或有諸聖人　　未成就斷知　或成一二三　　四五及

【現代漢語翻譯】現代漢語譯本：如果說道智（Dharmamati-jnana）和未知智（Anajnatam-jnana），以及與它們同類的果，現在應當說明。

初禪地說一切，禪五也說八，無色界說一果，眷屬果也是這樣。

『初禪地說一切』，指的是未至定（Avigatatapa）所依的九種斷知（jnana-ksanti），因為它們是對治三界的。『禪五也說八』，阿毗曇論師說，五根本禪（rupa-dhyana）斷知果，指的是色界和無色界的煩惱斷滅，如前所述。尊者瞿沙（Ghosha）說，有八種，除了五下分結（panca-orambhagiya-samyojana）的完全斷滅之外，這是未至定所依的果，因為他們希望欲界見諦（darshana-satya）能夠完全斷滅。禪中間如禪說。『無色界說一果』，指的是三無色定（arupadhatu）說一種斷知果，即一切結的斷滅。『眷屬果也是這樣』，指的是如色無邊處（rupa-akasatva）的眷屬也說一種斷知果，即色愛的斷滅。雖然四地修道斷滅建立斷知，但第四禪（caturtha-dhyana）的軟軟種（mrdu-mrdu-indriya）完全斷滅才能得到斷知的名稱，因此說這是空無邊處（akasatva）的眷屬果。

世俗道果二，聖道果九，法智果三，未知智說二，彼品果六五。

『世俗道果二』，指的是五下分結的斷滅以及色愛的斷滅，這是世俗道的果。指的是聖人以世俗道斷滅二界的結。『聖道果九』，指的是一切九種斷知都是聖道的果，因為聖道對治一切煩惱。『法智果三』，指的是三種斷知是法智的果，即五下分結的斷滅、色愛的斷滅以及一切結的斷滅。這是因為以修道法智斷滅三界的結。『未知智說二』，指的是兩種斷知是未知智的果，即色愛的斷滅以及一切結的斷滅。這是因為色界和無色界的修道果。『彼品果六五』，指的是法智品（Dharmamati-jnana）的果有六種斷知，欲界見道斷滅三種，以及前面所說的法智果三種。未知智品（Anajnatam-jnana）有五種斷知果，色界和無色界見道斷滅三種，以及前面所說的未知智果兩種。問：誰成就幾種斷知？答：

或者有些聖人，未成就斷知，或者成就一二三，四五及...

【English Translation】 English version: If we speak of Dharmamati-jnana (法智 - knowledge of the law) and Anajnatam-jnana (未知智 - unknown knowledge), and the fruits of the same category, these should now be explained.

The first dhyana (初禪 - first meditation) speaks of all; the five dhyanas also speak of eight; the formless realm (無色界 - arupa-dhatu) speaks of one fruit; the dependent fruit is also thus.

'The first dhyana speaks of all' refers to the nine jnana-ksantis (斷知 - knowledge-patience) that are based on Avigatatapa (未至定 - the state of unattained meditation), because they are the antidote to the three realms. 'The five dhyanas also speak of eight,' the Abhidharma masters say that the five fundamental dhyanas (根本禪 - rupa-dhyana) have the fruit of knowledge-patience, referring to the cessation of afflictions in the form and formless realms, as previously stated. The Venerable Ghosha (瞿沙) says that there are eight, in addition to the complete cessation of the five lower fetters (五下分結 - panca-orambhagiya-samyojana); this is the fruit based on Avigatatapa, because they desire that the seeing of truth (見諦 - darshana-satya) in the desire realm be completely ceased. The intermediate dhyana is as the dhyana says. 'The formless realm speaks of one fruit' refers to the three formless samadhis (三無色定 - arupa-samadhi) speaking of one fruit of knowledge-patience, which is the cessation of all fetters. 'The dependent fruit is also thus' refers to how the dependents of the realm of infinite space (色無邊處 - rupa-akasatva) also speak of one fruit of knowledge-patience, which is the cessation of attachment to form. Although the cessation of cultivation in the four grounds establishes knowledge-patience, only the complete cessation of the softest faculties (軟軟種 - mrdu-mrdu-indriya) in the fourth dhyana (第四禪 - caturtha-dhyana) can obtain the name of knowledge-patience; therefore, it is said that this is the dependent fruit of the realm of infinite space (空無邊處 - akasatva).

The worldly path has two fruits; the noble path has nine; Dharmamati-jnana has three fruits; Anajnatam-jnana speaks of two; their category has six and five fruits.

'The worldly path has two fruits' refers to the cessation of the five lower fetters and the cessation of attachment to form; this is the fruit of the worldly path. It refers to how the noble ones use the worldly path to cease the fetters of the two realms. 'The noble path has nine fruits' refers to how all nine knowledge-patiences are the fruit of the noble path, because the noble path is the antidote to all afflictions. 'Dharmamati-jnana has three fruits' refers to how three knowledge-patiences are the fruit of Dharmamati-jnana, namely the cessation of the five lower fetters, the cessation of attachment to form, and the cessation of all fetters. This is because the Dharmamati-jnana of cultivation ceases the fetters of the three realms. 'Anajnatam-jnana speaks of two' refers to how two knowledge-patiences are the fruit of Anajnatam-jnana, namely the cessation of attachment to form and the cessation of all fetters. This is because of the fruit of cultivation in the form and formless realms. 'Their category has six and five fruits' refers to how the category of Dharmamati-jnana has six knowledge-patiences, the cessation of three in the seeing of the path in the desire realm, and the three fruits of Dharmamati-jnana mentioned earlier. Anajnatam-jnana has five knowledge-patiences, the cessation of three in the seeing of the path in the form and formless realms, and the two fruits of Anajnatam-jnana mentioned earlier. Question: Who achieves how many knowledge-patiences? Answer:

Or some noble ones have not achieved knowledge-patience, or they have achieved one, two, three, four, five, and...

與六

見道五心頃不成就斷知。集法智集未智忍一。集未知智滅法忍二。滅法智滅未知忍三。滅未知智道法忍四。道法智道未知忍五。須陀洹六。向斯陀含果者。若倍欲盡超升離生如前說。若次第向成就六。斯陀含果亦六。向阿那含果。若欲愛盡超升離生如前說。若次第向成就六得阿那含果一。下分結儘是向阿羅漢果者。若色愛未盡一。色愛盡二阿羅漢果一。一切結盡斷知是。問誰舍幾斷知。答。

舍一二五六　　如捨得亦然　得果及度界　　二處斷知集

舍一二五六者。阿羅漢果退舍一斷知。色愛盡阿那含色界纏退舍一。若色愛未盡欲界纏退舍一。色愛盡阿那含果欲界纏退舍二。得阿羅漢果舍二。若欲愛盡超越阿那含舍五。次第舍六。問誰得幾斷知。答如捨得亦然。或有得一斷知。見道第六第八第十第十二第十四。乃至道未知智心一一得一次第。阿那含果得一。五下分結儘是聖人色愛盡一。色愛儘是阿羅漢果一。一切結儘是得二者。阿羅漢無色界纏退得六者。若阿羅漢若阿那含欲界纏退無有得五者。是故經中無。問此斷知何處集。答得果及度界二處斷知集。此斷知二處集。阿那含果阿羅漢果。以彼處得果。即彼度界。是故下分結上分結斷時得道未知智生。六種斷雖得果非度界。色愛盡雖度界非得

【現代漢語翻譯】現代漢語譯本與六

見道五心頃不成就斷知。集法智集未智忍一（集法智：通過觀察和理解世間萬物的因緣和合而產生的智慧；集未智忍：對於因緣和合的未知方面的接受和忍耐）。集未知智滅法忍二（集未知智：對於因緣和合的未知方面的智慧；滅法忍：對於世間萬物終將消逝的接受和忍耐）。滅法智滅未知忍三（滅法智：對於世間萬物終將消逝的智慧；滅未知忍：對於消逝的未知方面的接受和忍耐）。滅未知智道法忍四（滅未知智：對於消逝的未知方面的智慧；道法忍：對於修行道路的接受和忍耐）。道法智道未知忍五（道法智：對於修行道路的智慧；道未知忍：對於修行道路的未知方面的接受和忍耐）。須陀洹六（須陀洹：佛教修行中的初果，預流果）。向斯陀含果者（斯陀含果：佛教修行中的二果，一來果）。若倍欲盡超升離生如前說。若次第向成就六。斯陀含果亦六。向阿那含果（阿那含果：佛教修行中的三果，不還果）。若欲愛盡超升離生如前說。若次第向成就六得阿那含果一。下分結儘是向阿羅漢果者（阿羅漢果：佛教修行中的四果，無學果）。若色愛未盡一（色愛：對色界的貪愛）。色愛盡二阿羅漢果一。一切結盡斷知是。問誰舍幾斷知。答。

舍一二五六　　如捨得亦然得果及度界　　二處斷知集

舍一二五六者。阿羅漢果退舍一斷知。色愛盡阿那含纏退舍一。若色愛未盡欲界纏退舍一（欲界纏：對欲界的煩惱）。色愛盡阿那含果欲界纏退舍二。得阿羅漢果舍二。若欲愛盡超越阿那含舍五。次第舍六。問誰得幾斷知。答如捨得亦然。或有得一斷知。見道第六第八第十第十二第十四。乃至道未知智心一一得一次第。阿那含果得一。五下分結儘是聖人色愛盡一（五下分結：佛教中束縛眾生於欲界的五種煩惱）。色愛儘是阿羅漢果一。一切結儘是得二者。阿羅漢無纏退得六者。若阿羅漢若阿那含欲界纏退無有得五者。是故經中無。問此斷知何處集。答得果及度界二處斷知集。此斷知二處集。阿那含果阿羅漢果。以彼處得果。即彼度界。是故下分結上分結斷時得道未知智生。六種斷雖得果非度界。色愛盡雖度界非得

【English Translation】 English version With Six

Seeing the Path, the five moments of mind do not accomplish the severance of knowledge. The arising of Dharma-wisdom, the arising of the acceptance of the un-knowing is one (Arising of Dharma-wisdom: wisdom arising from observing and understanding the causes and conditions of all things in the world; Arising of the acceptance of the un-knowing: acceptance and endurance of the unknown aspects of causes and conditions). The arising of the unknown wisdom, the cessation of Dharma-acceptance is two (Arising of the unknown wisdom: wisdom regarding the unknown aspects of causes and conditions; Cessation of Dharma-acceptance: acceptance and endurance of the eventual disappearance of all things in the world). The cessation of Dharma-wisdom, the cessation of the un-knowing is three (Cessation of Dharma-wisdom: wisdom regarding the eventual disappearance of all things in the world; Cessation of the un-knowing: acceptance and endurance of the unknown aspects of disappearance). The cessation of the un-knowing, the Path of Dharma-acceptance is four (Cessation of the un-knowing: wisdom regarding the unknown aspects of disappearance; Path of Dharma-acceptance: acceptance and endurance of the path of practice). The Path of Dharma-wisdom, the Path of the un-knowing is five (Path of Dharma-wisdom: wisdom regarding the path of practice; Path of the un-knowing: acceptance and endurance of the unknown aspects of the path of practice). Srotapanna is six (Srotapanna: the first fruit in Buddhist practice, Stream-enterer). For one heading towards the Sakrdagamin fruit (Sakrdagamin: the second fruit in Buddhist practice, Once-returner). If desire is doubled, transcending and departing from birth as previously described. If proceeding sequentially, accomplishing six. The Sakrdagamin fruit is also six. Heading towards the Anagamin fruit (Anagamin: the third fruit in Buddhist practice, Non-returner). If desire-love is exhausted, transcending and departing from birth as previously described. If proceeding sequentially, accomplishing six, attaining the Anagamin fruit is one. The exhaustion of the lower fetters is for one heading towards the Arhat fruit (Arhat: the fourth fruit in Buddhist practice, one who is free from learning). If love of form is not yet exhausted, one (Love of form: attachment to the form realm). Exhaustion of love of form is two, the Arhat fruit is one. The exhaustion of all fetters is the severance of knowledge. Question: Who abandons how many severances of knowledge? Answer:

Abandon one, two, five, six, just as abandoning is, so is attaining. Attaining the fruit and crossing the realm, the severance of knowledge gathers in two places.

Abandoning one, two, five, six: Retreating from the Arhat fruit, abandoning one severance of knowledge. Exhausting love of form, the Anagamin bondage retreats, abandoning one. If love of form is not yet exhausted, the desire realm bondage retreats, abandoning one (Desire realm bondage: afflictions related to the desire realm). Exhausting love of form, the Anagamin fruit, the desire realm bondage retreats, abandoning two. Attaining the Arhat fruit, abandoning two. If desire-love is exhausted, transcending the Anagamin, abandoning five. Sequentially abandoning six. Question: Who attains how many severances of knowledge? Answer: Just as abandoning is, so is attaining. Some attain one severance of knowledge. Seeing the Path, the sixth, eighth, tenth, twelfth, fourteenth. Even the mind of the Path of the un-knowing, each attains one sequentially. The Anagamin fruit attains one. The exhaustion of the five lower fetters is the noble one's exhaustion of love of form, one (Five lower fetters: the five afflictions that bind beings to the desire realm in Buddhism). The exhaustion of love of form is the Arhat fruit, one. The exhaustion of all fetters is attaining two. The Arhat without bondage retreats, attaining six. If an Arhat or an Anagamin, the desire realm bondage retreats, there is no attaining five. Therefore, it is not in the scriptures. Question: Where does this severance of knowledge gather? Answer: Attaining the fruit and crossing the realm, the severance of knowledge gathers in two places. This severance of knowledge gathers in two places. The Anagamin fruit, the Arhat fruit. Because in that place the fruit is attained, that is the crossing of the realm. Therefore, when the lower fetters and upper fetters are severed, the Path of the un-knowing wisdom arises. Although the six kinds of severance attain the fruit, they do not cross the realm. Although the exhaustion of love of form crosses the realm, it does not attain.

果。余非度界亦非得果。是故此諸斷知處不名為集。已說建立自性果成就捨得集。若因緣彼斷得斷知名。今當說。

謂彼二因滅　　離系及度界　得於無漏得　　及缺第一有

以四因緣故。或五彼斷得斷知名見道。四因緣。謂俱因滅。俱系離。得無漏解脫得。及缺第一有。彼苦法忍苦法智苦未知忍生非俱因滅。雖見苦斷因滅非見集斷。以是義故非俱系離。雖得無漏解脫得。未缺第一有故。如是一因緣合。三因緣不合。苦未知智集法忍生。雖得無漏解脫得及缺第一有。餘二因不具。是故此處不立斷知。集法智生俱因滅。謂先見苦斷因滅。今見集斷因滅。當知亦是俱系離得無漏解脫得。苦未知智生時。已缺第一有。是故此處建立斷知。集未知智生一切因緣具。是故此處建立斷知。如是滅法智第三。滅未知智第四。道法智第五。道未知智第六。此說見道也。修道斷五因緣。前四及界永斷是為五。欲界修道斷煩惱九種展轉相縛。乃至非相非非想地亦如是。彼欲界一種斷。乃至八種具二因緣。謂得無漏解脫得及缺第一有。三因緣不具。第九種滅具五因緣。是故此處建立斷知。初禪一種斷。乃至八種具二因緣非余。如前說。第九種斷具四因緣。一因緣不具。謂度界。第二第三禪及三無色亦如是。第四禪地乃至八種斷具

【現代漢語翻譯】現代漢語譯本果。我並非度越了界限，也並非獲得了果位。因此，這些斷除和了知的處所，不能稱之為『集』（Samudaya，苦集滅道中的集，指煩惱的集合）。上面已經說明了建立自性果、成就、捨棄、獲得和『集』。如果因為某種因緣，斷除和獲得被稱為『斷知名』，現在將要說明。

因為那兩種原因的滅除，以及離系（Vairagya，離貪慾），和度越了界限，獲得無漏的獲得，以及缺少第一有（指欲界）。

因為四種因緣的緣故，或者五種，那斷除和獲得被稱為『斷知名』，即見道（Darshana-marga，見諦之道）。四種因緣是：共同的因滅，共同的繫縛解脫，獲得無漏解脫的獲得，以及缺少第一有。當苦法忍（Dharma-jnana-ksanti，對苦諦的忍）和苦法智（Dharma-jnana，對苦諦的智）以及苦未知忍（Anutpattikadharma-jnana-ksanti，對苦諦的無生忍）生起時，並非共同的因滅。雖然見到苦諦而斷除了因，但並非斷除對『集』的見解。因為這個緣故，並非共同的繫縛解脫。雖然獲得了無漏解脫的獲得，但尚未缺少第一有。像這樣，一個因緣符合，三個因緣不符合。當苦未知智（Anutpattikadharma-jnana，對苦諦的無生智）和集法忍（Dharma-jnana-ksanti，對集諦的忍）生起時，雖然獲得了無漏解脫的獲得，以及缺少第一有，但其餘兩個因緣不具備。因此，此處不建立斷知。當集法智（Dharma-jnana，對集諦的智）生起時，是共同的因滅，即先前見到苦諦而斷除了因，現在見到集諦而斷除了因。應當知道這也是共同的繫縛解脫，獲得無漏解脫的獲得。當苦未知智生起時，已經缺少第一有。因此，此處建立斷知。當集未知智（Anutpattikadharma-jnana，對集諦的無生智）生起時，一切因緣都具備。因此，此處建立斷知。像這樣，滅法智（Dharma-jnana，對滅諦的智）是第三，滅未知智（Anutpattikadharma-jnana，對滅諦的無生智）是第四，道法智（Dharma-jnana，對道諦的智）是第五，道未知智（Anutpattikadharma-jnana，對道諦的無生智）是第六。這是在說見道。修道（Bhavana-marga，修習之道）斷除有五種因緣。前四種以及界限的永遠斷除，這就是五種。欲界（Kama-dhatu，欲界）修道斷除煩惱有九種，它們展轉相互束縛，乃至非想非非想地（Naivasamjnanasamjnayatana，無所有處定）也是這樣。那欲界的一種斷除，乃至八種具備兩種因緣，即獲得無漏解脫的獲得，以及缺少第一有。三種因緣不具備。第九種滅除具備五種因緣。因此，此處建立斷知。初禪（Prathama Dhyana，色界初禪）的一種斷除，乃至八種具備兩種因緣，其餘的不是。如前面所說。第九種斷除具備四種因緣，一種因緣不具備，即度越界限。第二禪（Dvitiya Dhyana，色界二禪）、第三禪（Tritiya Dhyana，色界三禪）以及三無色（Arūpa-dhātu，無色界）也是這樣。第四禪地（Caturtha Dhyana，色界四禪）乃至八種斷除具備

【English Translation】 English version Fruit. I have neither transcended the realm nor attained the fruit. Therefore, these places of severance and knowledge are not called 'Samudaya' (the origin, referring to the collection of afflictions in the Four Noble Truths). The establishment of self-nature fruit, accomplishment, abandonment, attainment, and 'Samudaya' have already been explained above. If, due to some condition, severance and attainment are called 'severance-name,' now I will explain.

Because of the cessation of those two causes, as well as dispassion (Vairagya), and transcendence of the realm, Attaining the attainment of non-outflow, and lacking the first existence (referring to the desire realm).

Because of four conditions, or five, that severance and attainment are called 'severance-name,' which is the path of seeing (Darshana-marga). The four conditions are: the common cessation of cause, the common liberation from bondage, the attainment of non-outflow liberation, and the lack of the first existence. When the forbearance of the Dharma-knowledge of suffering (Dharma-jnana-ksanti), the knowledge of the Dharma of suffering (Dharma-jnana), and the forbearance of the non-origination-knowledge of suffering (Anutpattikadharma-jnana-ksanti) arise, it is not the common cessation of cause. Although seeing suffering severs the cause, it does not sever the view of 'Samudaya.' Because of this reason, it is not the common liberation from bondage. Although attaining the attainment of non-outflow liberation, the first existence is not yet lacking. Like this, one condition is met, and three conditions are not met. When the non-origination-knowledge of suffering (Anutpattikadharma-jnana) and the forbearance of the Dharma-knowledge of origin (Dharma-jnana-ksanti) arise, although attaining the attainment of non-outflow liberation, and lacking the first existence, the remaining two conditions are not possessed. Therefore, severance-knowledge is not established here. When the knowledge of the Dharma of origin (Dharma-jnana) arises, it is the common cessation of cause, that is, previously seeing suffering severed the cause, and now seeing origin severs the cause. It should be known that this is also the common liberation from bondage, attaining the attainment of non-outflow liberation. When the non-origination-knowledge of suffering arises, the first existence is already lacking. Therefore, severance-knowledge is established here. When the non-origination-knowledge of origin (Anutpattikadharma-jnana) arises, all conditions are possessed. Therefore, severance-knowledge is established here. Like this, the knowledge of the Dharma of cessation is the third, the non-origination-knowledge of cessation is the fourth, the knowledge of the Dharma of the path is the fifth, and the non-origination-knowledge of the path is the sixth. This is speaking of the path of seeing. The path of cultivation (Bhavana-marga) severs with five conditions. The previous four and the eternal severance of the realm, these are the five. The desire realm (Kama-dhatu) cultivates the path to sever afflictions in nine kinds, which bind each other in turn, and so on up to the realm of neither perception nor non-perception (Naivasamjnanasamjnayatana). That one kind of severance in the desire realm, up to eight kinds, possesses two conditions, that is, attaining the attainment of non-outflow liberation, and lacking the first existence. Three conditions are not possessed. The ninth kind of cessation possesses five conditions. Therefore, severance-knowledge is established here. One kind of severance in the first dhyana (Prathama Dhyana), up to eight kinds, possesses two conditions, and the rest do not. As said before. The ninth kind of severance possesses four conditions, and one condition is not possessed, that is, transcending the realm. The second dhyana (Dvitiya Dhyana), the third dhyana (Tritiya Dhyana), and the three formless realms (Arūpa-dhātu) are also like this. The fourth dhyana ground (Caturtha Dhyana), up to eight kinds of severance, possesses

二因緣非余。第九種斷具五因緣。是故此處建立斷知。非想非非想亦如是。以是義故凡夫離欲不立斷知。以彼不得無漏解脫得亦不缺第一有故。已說斷知。三種境界五種愛生今當說。

好境俱不俱　　彼二種愛生　惡境二亦然　　一則謂為舍

好境俱不俱彼二種愛生者。好名可愛樂境界。若得彼境界不離愛生。云何令我於此事不離。若未得者想得愛生。云何當得。惡境二亦然者。惡名不可愛樂境界。彼亦二種。愛生俱者離想愛生。不俱者不得想愛生。一則謂為舍者。舍名境界非可愛樂非不可愛樂。一向愚愛生。問彼使為心相應為不相應。此何所疑。二師異說故。毗婆阇婆提。欲令不相應。育多婆提。欲令相應。於此有疑。答相應何者。

謂使煩惱心　　障礙不違凈　妙善心可得　　非不相應使

使有二事故惱心緣及相應。若使心不相應者。不應于緣中惱心。以彼無緣故。一切心不相應法。無緣亦不相應。非有相應法故。心為使所惱。如所說。貪慾惱心故心不解脫。以此說故知使心相應。障礙者。若使心不相應者。道生時不應障礙。不違心相續故。以障礙故非不相應。不違凈者。若使心不相應。不應與善心相違。與善心一時俱生。不應作過。作過故是故非不相應。複次善妙心可得。功德相違故

【現代漢語翻譯】現代漢語譯本：二、因緣並非其他。第九種斷滅具備五種因緣。因此，此處建立斷滅之知。非想非非想處也是如此。因為這個緣故，凡夫脫離慾望不能建立斷滅之知，因為他們既不能獲得無漏解脫，也無法擺脫第一有（bhava，存在）的狀態。以上已經說明了斷滅之知。現在來說三種境界和五種愛的生起。

好境俱不俱，彼二種愛生；惡境二亦然，一則謂為舍。

好境俱不俱，彼二種愛生：『好』指的是可愛樂的境界。如果得到這個境界，就不會脫離愛的產生。會想『如何才能不離開這件事呢？』如果未得到，就會想得到它，從而產生愛。惡境二亦然：『惡』指的是不可愛樂的境界。它也有兩種情況。愛生俱者，會產生離想的愛。不俱者，會產生不得想的愛。一則謂為舍：『舍』指的是既非可愛樂也非不可愛樂的境界，會產生一向的愚愛。問：這些煩惱是否與心相應？為什麼會有這樣的疑問？因為有兩位論師的說法不同。毗婆阇婆提（Vaibhāṣika）認為不相應，育多婆提（Yuktavādin）認為相應。因此對此有疑問。答：是相應的。為什麼呢？

謂使煩惱心，障礙不違凈；妙善心可得，非不相應使。

煩惱有兩種作用：惱亂心和作為緣。如果煩惱與心不相應，就不應該在緣中惱亂心，因為它沒有緣故。一切與心不相應的法，沒有緣，也不相應，因為沒有相應的法。心被煩惱所惱亂，正如所說：『貪慾惱亂心，所以心不能解脫。』根據這個說法，就知道煩惱與心是相應的。障礙：如果煩惱與心不相應，在道產生的時候就不應該有障礙，因為不違背心的相續。因為有障礙，所以不是不相應。不違凈：如果煩惱與心不相應，就不應該與善心相違背。與善心同時產生，不應該有過失。因為有過失，所以不是不相應。再次，善妙的心是可以獲得的，因為功德是相互違背的。

【English Translation】 English version: Secondly, the condition is not other. The ninth kind of cessation possesses five conditions. Therefore, here is established the knowledge of cessation. So it is with the realm of neither perception nor non-perception. For this reason, ordinary people who are detached from desire cannot establish the knowledge of cessation, because they can neither attain the unconditioned liberation nor escape the first existence (bhava). The knowledge of cessation has been explained. Now, let's discuss the three realms and the arising of the five kinds of love.

'Good realms, whether together or not, give rise to two kinds of love; so do evil realms, while one is called abandonment.'

『Good realms, whether together or not, give rise to two kinds of love』: 『Good』 refers to desirable realms. If one obtains these realms, one will not be separated from the arising of love. One will think, 『How can I not be separated from this matter?』 If one has not obtained them, one will desire to obtain them, thus giving rise to love. 『So do evil realms』: 『Evil』 refers to undesirable realms. They also have two kinds. 『Love arising together』 means the love of wanting to be apart from it arises. 『Not together』 means the love of not obtaining it arises. 『One is called abandonment』: 『Abandonment』 refers to realms that are neither desirable nor undesirable, giving rise to a constant ignorant love. Question: Are these afflictions associated with the mind or not? Why is there such a doubt? Because two teachers have different views. The Vaibhāṣika (Vaibhāṣika) school believes they are not associated, while the Yuktavādin (Yuktavādin) school believes they are associated. Therefore, there is doubt about this. Answer: They are associated. Why?

『Afflictions trouble the mind, obstruct without contradicting purity; excellent good mind can be attained, not non-associated afflictions.』

Afflictions have two functions: troubling the mind and acting as a condition. If afflictions are not associated with the mind, they should not trouble the mind in the condition, because they have no condition. All phenomena that are not associated with the mind have no condition and are not associated, because there is no associated phenomenon. The mind is troubled by afflictions, as it is said: 『Greed troubles the mind, therefore the mind cannot be liberated.』 According to this statement, it is known that afflictions are associated with the mind. Obstruction: If afflictions are not associated with the mind, they should not obstruct when the path arises, because they do not contradict the continuity of the mind. Because there is obstruction, they are not non-associated. Not contradicting purity: If afflictions are not associated with the mind, they should not contradict good mind. Arising simultaneously with good mind, they should not cause faults. Because there are faults, they are not non-associated. Furthermore, excellent good mind can be attained, because merits are mutually contradictory.

名使。若使心不相應者。彼常行故。善心應無生處。善心生故當知非不相應。複次說著相等故。云何貪使。謂染著相。云何瞋使。謂心法惱。云何慢使。謂心法舉。如是比。是故使心非不相應。若纏善心相違非使者不然。何以故。得使相故。貪慾纏故名貪慾纏。如是比。不說差別因。俱是貪慾。而言纏相應使不相應者。但有言說。竟不說差別因緣。若言纏以使為種子者。所說不成。因不相應果相應故有過。是使非不相應。

雜阿毗曇心論卷第四大正藏第 28 冊 No. 1552 雜阿毗曇心論

雜阿毗曇心論卷第五

尊者法救造

宋天竺三藏僧伽跋摩等譯

賢聖品第五

已說諸煩惱。修行今當說。

初則名始業　　次則已習行　思惟已度者　　當知第三種

三種修行。謂始業已習行思惟已度。始業者。不凈轉。未曾得境界意解思惟分。已習行者。受自相念處轉。未曾得決定分善根。此上當知思惟已度。以此上一乘道故。複次不凈觀亦三種修行。謂從足指起乃至頂。除去皮血肉意解思惟。是名始業。於此骨瑣不作想生周遍大地。又觀骨瑣不作想。彼骨瑣展轉相對大風飄摶消為雪聚。是名已習行。略觀骨瑣還至自身。于其所緣清凈寂靜唯觀一色。是名思惟已

【現代漢語翻譯】現代漢語譯本：『使』（Śāsana，煩惱的根本）如果與心不相應，由於『使』是常行的，那麼善心就不應該有生起之處。但因為善心確實會生起，所以應當知道『使』並非與心不相應。再者，經中說了對相的執著等等，例如，什麼是貪『使』？就是對染著之相的執著。什麼是瞋『使』？就是使心和法惱怒。什麼是慢『使』？就是使心和法高舉。像這樣，所以說『使』與心並非不相應。如果說『纏』（Paryavasthāna，煩惱的粗顯狀態）與善心相違，就不是『使』，這是不對的。為什麼呢？因為得到了『使』的相。因為貪慾的『纏』，所以名為貪慾『纏』，像這樣等等。不說差別的原因，都是貪慾，卻說『纏』相應而『使』不相應，這只是言語上的區別，並沒有說出差別的因緣。如果說『纏』以『使』為種子，那麼所說的就不能成立，因為不相應的因產生了相應的果，這是有過失的。所以『使』並非不相應。

雜阿毗曇心論卷第四大正藏第 28 冊 No. 1552 雜阿毗曇心論

雜阿毗曇心論卷第五

尊者法救造

宋天竺三藏僧伽跋摩等譯

賢聖品第五

已經說了各種煩惱，現在應當說修行。

最初稱為始業，其次稱為已習行，思惟已度者，應當知道是第三種。

有三種修行，即始業、已習行、思惟已度。始業是指不凈觀的轉變，尚未得到境界的意解思惟部分。已習行是指受自相念處的轉變，尚未得到決定分的善根。此上應當知道是思惟已度，因為此上是一乘道。再者，不凈觀也有三種修行，即從足指開始，直到頭頂，除去皮、血、肉，進行意解思惟，這稱為始業。對於這些骨瑣，不作其他想法，使其周遍大地。又觀察骨瑣，不作其他想法，這些骨瑣展轉相對，被大風吹散，消散為雪堆，這稱為已習行。簡略地觀察骨瑣，回到自身，對於其所緣，清凈寂靜，只觀察一種顏色，這稱為思惟已度。

【English Translation】 English version: If the 『Śāsana』 (root of afflictions) is not corresponding with the mind, then because the 『Śāsana』 is constantly active, there should be no place for wholesome thoughts to arise. But because wholesome thoughts do arise, it should be known that the 『Śāsana』 is not non-corresponding. Furthermore, the scriptures speak of attachment to characteristics, etc. For example, what is the 『Śāsana』 of greed? It is attachment to the characteristic of defilement. What is the 『Śāsana』 of anger? It is causing the mind and dharma to be annoyed. What is the 『Śāsana』 of pride? It is causing the mind and dharma to be elevated. Like this, therefore it is said that the 『Śāsana』 is not non-corresponding with the mind. If it is said that the 『Paryavasthāna』 (coarse manifestation of afflictions) is contrary to wholesome thoughts and is not a 『Śāsana』, that is not correct. Why? Because the characteristic of 『Śāsana』 is obtained. Because of the 『Paryavasthāna』 of greed, it is called the 『Paryavasthāna』 of greed, and so on. Without speaking of the cause of difference, both are greed, yet it is said that the 『Paryavasthāna』 is corresponding while the 『Śāsana』 is not corresponding; this is merely a verbal distinction, and does not explain the cause of the difference. If it is said that the 『Paryavasthāna』 takes the 『Śāsana』 as its seed, then what is said cannot be established, because a non-corresponding cause produces a corresponding effect, which is a fault. Therefore, the 『Śāsana』 is not non-corresponding.

Miscellaneous Abhidharma-hrdaya-sastra, Volume 4 Taisho Tripitaka, Volume 28, No. 1552, Miscellaneous Abhidharma-hrdaya-sastra

Miscellaneous Abhidharma-hrdaya-sastra, Volume 5

Composed by Venerable Dharmatrāta

Translated by Samghavarman, Tripitaka Master from India of the Song Dynasty, and others

Chapter 5: The Noble Ones

The various afflictions have been discussed. Now, practice should be discussed.

The first is called the beginning practice, the second is called the practiced conduct, those who have crossed over through contemplation, should be known as the third type.

There are three types of practice, namely, beginning practice, practiced conduct, and crossed over through contemplation. Beginning practice refers to the transformation of the impurity contemplation, the part of ideational contemplation that has not yet attained the realm. Practiced conduct refers to the transformation of receiving the self-characteristic mindfulness, the wholesome roots that have not yet attained the decisive part. Above this, it should be known as crossed over through contemplation, because above this is the one vehicle path. Furthermore, there are also three types of practice in the impurity contemplation, namely, starting from the toes and going up to the top of the head, removing the skin, blood, and flesh, and engaging in ideational contemplation; this is called beginning practice. Regarding these bone fragments, not creating other thoughts, making them pervade the entire earth. Also, observing the bone fragments, not creating other thoughts, these bone fragments are relatively facing each other, scattered by the great wind, and dissolve into piles of snow; this is called practiced conduct. Briefly observing the bone fragments, returning to oneself, for its object, being pure and tranquil, only observing one color; this is called crossed over through contemplation.

度。如是乃至略境界。當知善根漸增。當知一切余方便善根亦如是。已說修行。余今當說。

若此煩惱怖　　遠離諸賢聖　如實正具足　　方便應善聽

若者。若種若方便若分別。此者。次第說示煩惱煩惱者。熱惱故。亦離一切有漏。但煩惱過如毒飯。是故說離煩惱眾恐怖本者。起種種業種種生。遠離者。數滅滅。賢聖者。正定聚。謂七人及真實凡夫。如實正具足者。謂住真實道。方便應善聽者。彼方便道當一心聽。方便者。一切善法方便。向解脫行施等起非唯道。三苦所逼迫世間不能覺。欲令修定故。

始於自身分　　繫縛心令定　欲縛于識足　　為盡智慧怨

始者。先也。自身分者。自身中一處也。若眉間鼻端及足指。繫縛者。安立緣中令不散。何所安立。謂自心定力故起智慧。問何故。答欲縛于識足。心流轉不住故縛一緣中。一心故知真實不亂。問何故縛一緣中。答為盡智慧怨。智慧怨者。謂諸煩惱彼應斷。雖觀他身如觀死屍。契經說。以彼遠因故。此說近因觀。又隨順一切度門故。謂觀白骨身份隨順三度門。觀死屍唯隨順一不凈度門。三度門者。謂不凈觀安般念界方便觀。彼貪慾者以不凈觀度。覺觀者以安般念度。見行者以界方便觀度。如師所授隨樂修行。不凈觀安般念。契經品廣

【現代漢語翻譯】現代漢語譯本：逐漸增長。像這樣乃至簡略的境界，應當知道善根在逐漸增長。應當知道一切其他的方便善根也是這樣。已經說了修行，下面應當說其他的。

如果這些煩惱令人恐懼，遠離了諸位賢聖，如實、正確、具足，那麼就應該好好聽聞這些方便。

『若者』，是指種類、方便或分別。『此者』，是次第地說明煩惱。『煩惱者』，是因為熱惱的緣故，也遠離一切有漏。但煩惱的過患就像有毒的食物。所以說要遠離煩惱，遠離眾生的恐怖之本，也就是生起種種業和種種生。『遠離者』，是指數滅滅。『賢聖者』，是指正定聚，包括七種人和真實的凡夫。『如實正具足者』，是指安住于真實之道。『方便應善聽者』，是指那些方便之道應當一心聽聞。『方便者』，是指一切善法方便，趨向解脫的行為，如佈施等，不僅僅是道路。因為被三種苦所逼迫的世間不能覺悟，所以想要讓他們修習禪定。

首先從自身的一部分開始，繫縛心念使之安定。想要束縛住意識的腳步，爲了斷盡智慧的怨敵。

『始者』，是開始的意思。『自身分者』，是自身中的一個地方。比如眉間、鼻端或腳趾。『繫縛者』，是安立在所緣境中，使它不散亂。安立在哪裡呢？就是說因為自心的定力而生起智慧。問：為什麼要這樣做呢？答：想要束縛住意識的腳步。因為心念流轉不定，所以要束縛在一個所緣境中。因為一心一意，所以能知道真實而不亂。問：為什麼要束縛在一個所緣境中呢？答：爲了斷盡智慧的怨敵。『智慧怨』，是指諸種煩惱，應當斷除它們。即使觀察他人的身體，也像觀察死屍一樣。《契經》中說，因為那是遠因的緣故。這裡說的是近因的觀察。又因為隨順一切度門的緣故。觀察白骨身體的部分，隨順三種度門。觀察死屍只隨順一種不凈度門。『三種度門』，是指不凈觀、安般念、界方便觀。那些貪慾重的人用不凈觀來度化，覺觀多的人用安般念來度化，見解多的人用界方便觀來度化。按照老師所傳授的，隨自己的喜好修行。不凈觀和安般念在《契經》品中廣泛地說明。 English version: Gradually increase. Like this, even in a simplified state, one should know that the roots of goodness are gradually increasing. One should know that all other expedient roots of goodness are also like this. Having spoken of practice, now I shall speak of the rest.

If these afflictions are frightening, and one is far from the virtuous and holy, being truly, correctly, and completely endowed, then one should listen well to these expedients.

'If' refers to types, expedients, or distinctions. 'This' refers to explaining afflictions in order. 'Afflictions' are so called because of the heat and vexation they cause, and they are also separate from all that is tainted. But the fault of afflictions is like poisoned food. Therefore, it is said to stay away from afflictions, away from the source of fear for beings, which is the arising of various karmas and various births. 'Away' refers to cessation through numerical destruction. 'Virtuous and holy' refers to the assembly of right concentration, including the seven types of individuals and genuine ordinary people. 'Truly, correctly, and completely endowed' refers to abiding in the true path. 'One should listen well to these expedients' means that one should listen with a focused mind to those expedient paths. 'Expedients' refers to all skillful means of good dharmas, actions leading to liberation, such as giving, and not just the path itself. Because the world is oppressed by the three kinds of suffering and cannot awaken, the desire is to have them practice meditation.

Begin first with a part of oneself, binding the mind to make it stable. Desiring to bind the feet of consciousness, in order to exhaust the enemy of wisdom.

'Begin' means to start. 'A part of oneself' refers to one place in oneself, such as between the eyebrows, the tip of the nose, or the toes. 'Binding' means establishing it in the object of focus, so that it does not scatter. Where is it established? It is said that wisdom arises because of the power of concentration of one's own mind. Question: Why is this done? Answer: Desiring to bind the feet of consciousness. Because the mind flows and does not stay, it must be bound to one object of focus. Because of single-mindedness, one can know the truth without confusion. Question: Why bind it to one object of focus? Answer: In order to exhaust the enemy of wisdom. 'Enemy of wisdom' refers to the various afflictions, which should be cut off. Even when observing the body of another, it is like observing a corpse. The sutras say that this is because of the distant cause. Here, it speaks of the observation of the near cause. Also, it is because it accords with all the doors of liberation. Observing the parts of the white bone body accords with the three doors of liberation. Observing a corpse only accords with one door of impurity. 'Three doors of liberation' refers to the contemplation of impurity, mindfulness of breathing, and contemplation of the elements. Those with strong greed are delivered by the contemplation of impurity, those with many thoughts are delivered by mindfulness of breathing, and those with many views are delivered by the contemplation of the elements. According to what the teacher has taught, practice according to one's own preference. The contemplation of impurity and mindfulness of breathing are extensively explained in the Sutra Pitaka.

【English Translation】 Gradually increase. Like this, even in a simplified state, one should know that the roots of goodness are gradually increasing. One should know that all other expedient roots of goodness are also like this. Having spoken of practice, now I shall speak of the rest. If these afflictions are frightening, and one is far from the virtuous and holy, being truly, correctly, and completely endowed, then one should listen well to these expedients. 'If' refers to types, expedients, or distinctions. 'This' refers to explaining afflictions in order. 'Afflictions' are so called because of the heat and vexation they cause, and they are also separate from all that is tainted. But the fault of afflictions is like poisoned food. Therefore, it is said to stay away from afflictions, away from the source of fear for beings, which is the arising of various karmas and various births. 'Away' refers to cessation through numerical destruction. 'Virtuous and holy' refers to the assembly of right concentration, including the seven types of individuals and genuine ordinary people. 'Truly, correctly, and completely endowed' refers to abiding in the true path. 'One should listen well to these expedients' means that one should listen with a focused mind to those expedient paths. 'Expedients' refers to all skillful means of good dharmas, actions leading to liberation, such as giving, and not just the path itself. Because the world is oppressed by the three kinds of suffering and cannot awaken, the desire is to have them practice meditation. Begin first with a part of oneself, binding the mind to make it stable. Desiring to bind the feet of consciousness, in order to exhaust the enemy of wisdom. 'Begin' means to start. 'A part of oneself' refers to one place in oneself, such as between the eyebrows, the tip of the nose, or the toes. 'Binding' means establishing it in the object of focus, so that it does not scatter. Where is it established? It is said that wisdom arises because of the power of concentration of one's own mind. Question: Why is this done? Answer: Desiring to bind the feet of consciousness. Because the mind flows and does not stay, it must be bound to one object of focus. Because of single-mindedness, one can know the truth without confusion. Question: Why bind it to one object of focus? Answer: In order to exhaust the enemy of wisdom. 'Enemy of wisdom' refers to the various afflictions, which should be cut off. Even when observing the body of another, it is like observing a corpse. The sutras say that this is because of the distant cause. Here, it speaks of the observation of the near cause. Also, it is because it accords with all the doors of liberation. Observing the parts of the white bone body accords with the three doors of liberation. Observing a corpse only accords with one door of impurity. 'Three doors of liberation' refers to the contemplation of impurity (不淨觀), mindfulness of breathing (安般念), and contemplation of the elements (界方便觀). Those with strong greed are delivered by the contemplation of impurity, those with many thoughts are delivered by mindfulness of breathing, and those with many views are delivered by the contemplation of the elements. According to what the teacher has taught, practice according to one's own preference. The contemplation of impurity and mindfulness of breathing are extensively explained in the Sutra Pitaka.

說。界方便觀今當說。此以愚夫不正思惟障蔽慧眼。不觀真實緣起之法。宿業煩惱種無量法。積聚五陰起積聚想。以愚惑故。于緣起所作中。計我作等諸邪見縛。或時修行近善知識。得聞正法起正思惟已。能于自身界方便。觀此身種種自性種種業種種相。謂地等六界。彼地界為水界潤故不相離。水界為地界持故不流散。火界成熟故不淤壞。風界動搖故得增長。空界空故食等入出。識界合故有所造作。又觀此身從足至頂種種不凈穢惡充滿。觀察此色猶如猛風飄散積沙。于無色法先後相續異分觀察。如是觀者。得空解脫門種子。于彼生死厭離不樂。得無愿解脫門種子。于生死不樂已正向涅槃。得無相解脫門種子。若於此得不作想覺已。觀一切有為皆悉散壞。是名界方便滿。問如是觀已復云何。答。

是方便於身　　真實相決定　諸受及自心　　法亦如是觀

彼修行者不凈觀安般念界方便觀。一一住已。身受心法各觀真實。真實者不顛倒。相者二種。謂自相及共相。色相是身。自相四種。及所造隨覺相是受自相。識相是心目相。法念處有種種法種種各異相。隨知是想相。為作是思相。如是比。共相后當說。問此念處如大地建立應說一。有漏無漏分別應說二。軟中上分別應說三。即此有漏無漏分別應說六。身等有

【現代漢語翻譯】現代漢語譯本：說：現在開始講述界方便觀。這是因為愚昧的人不能正確地思考，被障礙遮蔽了智慧之眼，不能觀察真實的緣起之法。過去世的業和煩惱的種子以及無量的法，積聚成五陰，並因此產生積聚的妄想。由於愚昧迷惑的緣故，對於緣起所產生的現象，計較是我所作等等的邪見束縛。或者有時修行，親近善知識，聽聞正法后，產生正確的思考，就能在自身中觀察界的方便，觀察此身種種的自性、種種的業、種種的相，也就是地界（堅硬性）、水界（流動性）等六界。地界因為水界的滋潤而不分離，水界因為地界的承載而不流散，火界（熱能）成熟萬物而不淤積腐壞，風界（氣體）的動搖使萬物得以增長，空界（空間）空虛所以食物等可以進入和排出，識界（意識）的結合使萬物有所造作。又觀察此身從腳底到頭頂，充滿了種種不乾淨的污穢之物。觀察此色身，猶如猛烈的風吹散堆積的沙子。對於無色法，以前後相續、各不相同的角度進行觀察。像這樣觀察的人，能夠得到空解脫門（sunyata vimoksha-mukha）的種子，對於生死輪迴產生厭惡和遠離，得到無愿解脫門（apranihita vimoksha-mukha）的種子，對於生死輪迴感到厭惡后，正確地趨向涅槃（nirvana）。得到無相解脫門（animitta vimoksha-mukha）的種子，如果對此能夠做到不作任何執著的想法和覺悟，觀察一切有為法都會散壞。這叫做界方便圓滿。問：像這樣觀察之後又會怎麼樣呢？答：這種方便能夠對身體的真實相狀做出決定，對於各種感受以及自己的心念，以及一切法，也應該像這樣觀察。那些修行者，通過不凈觀（asubha-bhavana）、安般念（anapana-smriti）、界方便觀，一一安住于其中，對身、受、心、法各自觀察其真實。真實就是不顛倒。相有兩種，即自相和共相。色相是身的自相，有四種。以及由感受所產生的隨覺相是受的自相。識相是心的自相。法念處有種種法，種種各不相同的相。隨知是想的相，造作是思的相，像這樣比類。共相在後面會講到。問：這種念處就像大地一樣建立，應該說是一種。有漏和無漏的區別應該說是兩種。軟、中、上的區別應該說是三種。即此有漏和無漏的區別應該說是六種。身等有

【English Translation】 English version: It is said: Now I will explain the contemplation of the realm of expedients (dhatu-upaya-darsana). This is because foolish people cannot think correctly, and their eyes of wisdom are obscured, preventing them from observing the true law of dependent origination (pratitya-samutpada). The seeds of past karma and afflictions (klesha), along with immeasurable dharmas, accumulate into the five aggregates (panca-skandha), giving rise to the thought of accumulation. Due to foolishness and delusion, they are bound by various wrong views, such as considering 'I' as the agent in what is produced by dependent origination. Sometimes, through practice and association with virtuous friends (kalyana-mitra), they hear the correct Dharma and develop correct thinking. They can then observe the expedients of the realms within themselves, observing the various natures, karmas, and characteristics of this body, namely the six realms of earth (prthvi-dhatu), water (ap-dhatu), etc. The earth realm does not separate because it is moistened by the water realm; the water realm does not scatter because it is supported by the earth realm; the fire realm (tejas-dhatu) matures things without decaying them; the wind realm (vayu-dhatu) causes growth through movement; the space realm (akasa-dhatu) allows food and other things to enter and exit because it is empty; and the consciousness realm (vijnana-dhatu) combines to create actions. Furthermore, observe this body from the soles of the feet to the crown of the head, filled with various impure and filthy things. Observe this physical body as if it were a pile of sand scattered by a strong wind. Observe formless dharmas from different perspectives, in successive order. Those who observe in this way obtain the seed of the emptiness liberation gate (sunyata vimoksha-mukha), developing aversion and detachment from samsara (cycle of birth and death), obtaining the seed of the signlessness liberation gate (animitta vimoksha-mukha). If one can achieve a state of non-attachment and awareness, observing that all conditioned phenomena are subject to disintegration, this is called the perfection of the realm of expedients. Question: What happens after observing in this way? Answer: This expedient determines the true characteristics of the body, And one should observe feelings, one's own mind, and all dharmas in the same way. Those practitioners, through the contemplation of impurity (asubha-bhavana), mindfulness of breathing (anapana-smriti), and the contemplation of the realm of expedients (dhatu-upaya-darsana), abide in each of these, observing the truth of body, feeling, mind, and dharma respectively. Truth is non-inverted. Characteristics are of two kinds: self-characteristics and common characteristics. The characteristic of form is the self-characteristic of the body, which is of four kinds. And the feeling that arises from sensation is the self-characteristic of feeling. The characteristic of consciousness is the self-characteristic of the mind. The mindfulness of dharma has various dharmas, each with different characteristics. Knowing is the characteristic of thought, and creating is the characteristic of consideration. Common characteristics will be discussed later. Question: This mindfulness should be established like the earth, so it should be said to be one. The distinction between defiled (with outflows) and undefiled (without outflows) should be said to be two. The distinction between soft, medium, and superior should be said to be three. The distinction between defiled and undefiled should be said to be six. The body, etc., have

漏無漏分別應說八。九品分別應說九。身等若內若外若內外分別應說十二。九品有漏無漏分別應說十八。身等軟中上有漏無漏分別應說二十四。身等若內若外若內外若厭離若不樂若觀察分別應說三十六。身等九品有漏無漏分別應說七十二。若唸唸分別應說無量。何故說四念處耶。答四倒四念四識住及陰。以四種修所治故。說四種隨修法。彼治不凈凈想顛倒故說身念處。治苦樂想顛倒故說受念處。治無常常想顛倒故說心念處。治無我我想顛倒故說法念處。如是餘種隨所應說。問此念處云何滿。答以二因緣滿。謂壞境界及善根增。壞境界者。以極微剎那壞境界隨其義。善根增者。謂依軟善根中依中增。是名為滿。問何故前說身念處。后乃至法念處耶。答起隨順故。世尊說三種隨順。起隨順。說隨順。無間等隨順。起隨順者。謂念處及禪。無色修行者。前起身念處乃至後起法念處。是故世尊前說身念處乃至法念處。當知禪無色亦如是。說隨順者。正斷如意足根力覺道枝乘。一剎那起精進具四正斷說易故。已生惡不善法方便令斷。乃至已生善法方便令住。如是廣說。如是正斷。以所作故說四正斷。非自性故。無間等隨順者。說真諦修行者先入苦無間等故。是故前說。廣說如是。問何故修行者先起身念處乃至法念處耶。答粗故。

【現代漢語翻譯】現代漢語譯本有漏和無漏應分別說八種。九品應分別說九種。身等，若內、若外、若內外，應分別說十二種。九品有漏和無漏應分別說十八種。身等，軟、中、上，有漏和無漏應分別說二十四種。身等，若內、若外、若內外，若厭離、若不樂、若觀察，應分別說三十六種。身等九品有漏和無漏應分別說七十二種。若唸唸分別，應說無量種。為什麼說四念處（catu-smṛty-upasthāna）呢？回答是因為四倒（viparyāsa）、四念（smṛti）、四識住（catur-vijñāna-sthiti）以及五陰（skandha），以四種修行所對治的緣故，所以說四種隨修法。它們對治不凈的凈想顛倒，所以說身念處（kāya-smṛty-upasthāna）。對治苦的樂想顛倒，所以說受念處（vedanā-smṛty-upasthāna）。對治無常的常想顛倒，所以說心念處（citta-smṛty-upasthāna）。對治無我的我想顛倒，所以說法念處（dharma-smṛty-upasthāna）。像這樣，其餘的種類也應隨所應說。問：這念處（smṛty-upasthāna）如何圓滿？答：以兩種因緣圓滿。一是壞境界，二是善根增長。壞境界是指以極微剎那壞境界，隨其義理。善根增長是指依軟善根，中依中增。這叫做圓滿。問：為什麼先說身念處（kāya-smṛty-upasthāna），然後乃至法念處（dharma-smṛty-upasthāna）呢？答：因為生起隨順的緣故。世尊（Buddha）說了三種隨順：生起隨順、說隨順、無間等隨順。生起隨順是指念處（smṛty-upasthāna）和禪（dhyāna）。無色修行者，先起身念處（kāya-smṛty-upasthāna），乃至後起法念處（dharma-smṛty-upasthāna）。所以世尊（Buddha）先說身念處（kāya-smṛty-upasthāna），乃至法念處（dharma-smṛty-upasthāna）。應當知道禪（dhyāna）無色也像這樣。說隨順是指正斷（samyak-prahāṇa）、如意足（ṛddhi-pāda）、根（indriya）、力（bala）、覺（bodhyaṅga）、道枝（mārgaṅga）、乘（yāna）。一剎那生起精進具四正斷（samyak-prahāṇa），說起來容易。已經生起的惡不善法，方便令斷，乃至已經生起的善法，方便令住。像這樣廣說。像這樣正斷（samyak-prahāṇa），以所作的緣故說四正斷（samyak-prahāṇa），不是自性的緣故。無間等隨順是指說真諦修行者先入苦無間等，所以先說。廣說像這樣。問：為什麼修行者先起身念處（kāya-smṛty-upasthāna），乃至法念處（dharma-smṛty-upasthāna）呢？答：因為粗顯的緣故。

【English Translation】 English version The conditioned (sāsrava) and unconditioned (anāsrava) should be spoken of as eight respectively. The nine grades should be spoken of as nine respectively. Body etc., whether internal, external, or both internal and external, should be spoken of as twelve respectively. The nine grades of conditioned and unconditioned should be spoken of as eighteen respectively. Body etc., soft, medium, and superior, conditioned and unconditioned, should be spoken of as twenty-four respectively. Body etc., whether internal, external, or both internal and external, whether aversion, displeasure, or observation, should be spoken of as thirty-six respectively. The nine grades of body etc., conditioned and unconditioned, should be spoken of as seventy-two respectively. If discriminated moment by moment, they should be spoken of as immeasurable. Why are the Four Foundations of Mindfulness (catu-smṛty-upasthāna) taught? The answer is because of the Four Inversions (viparyāsa), Four Mindfulnesses (smṛti), Four Abodes of Consciousness (catur-vijñāna-sthiti), and the Five Aggregates (skandha), because they are treated by four kinds of cultivation, therefore, four kinds of practices to be followed are taught. They treat the inversion of pure perception of the impure, therefore, the Foundation of Mindfulness of the Body (kāya-smṛty-upasthāna) is taught. They treat the inversion of pleasurable perception of suffering, therefore, the Foundation of Mindfulness of Feeling (vedanā-smṛty-upasthāna) is taught. They treat the inversion of permanent perception of the impermanent, therefore, the Foundation of Mindfulness of Mind (citta-smṛty-upasthāna) is taught. They treat the inversion of self perception of the selfless, therefore, the Foundation of Mindfulness of Phenomena (dharma-smṛty-upasthāna) is taught. Thus, other kinds should be spoken of as appropriate. Question: How is this Foundation of Mindfulness (smṛty-upasthāna) fulfilled? Answer: It is fulfilled by two causes and conditions: the destruction of the object and the increase of good roots. The destruction of the object refers to the destruction of the object by extremely subtle moments, according to its meaning. The increase of good roots refers to relying on soft good roots, increasing in the middle. This is called fulfillment. Question: Why is the Foundation of Mindfulness of the Body (kāya-smṛty-upasthāna) spoken of first, and then up to the Foundation of Mindfulness of Phenomena (dharma-smṛty-upasthāna)? Answer: Because of the arising in accordance. The World Honored One (Buddha) spoke of three kinds of accordance: arising in accordance, speaking in accordance, and uninterrupted accordance. Arising in accordance refers to the Foundations of Mindfulness (smṛty-upasthāna) and Dhyana (dhyāna). Those who cultivate formlessness first arise the Foundation of Mindfulness of the Body (kāya-smṛty-upasthāna), and then arise the Foundation of Mindfulness of Phenomena (dharma-smṛty-upasthāna). Therefore, the World Honored One (Buddha) first spoke of the Foundation of Mindfulness of the Body (kāya-smṛty-upasthāna), and then up to the Foundation of Mindfulness of Phenomena (dharma-smṛty-upasthāna). It should be known that Dhyana (dhyāna) and formlessness are also like this. Speaking in accordance refers to the Right Exertions (samyak-prahāṇa), the Supports of Supernormal Power (ṛddhi-pāda), the Roots (indriya), the Powers (bala), the Factors of Enlightenment (bodhyaṅga), the Limbs of the Path (mārgaṅga), and the Vehicle (yāna). In one moment, the diligence arises with the four Right Exertions (samyak-prahāṇa), which is easy to speak of. For evil and unwholesome dharmas that have already arisen, one skillfully causes them to be abandoned, and for wholesome dharmas that have already arisen, one skillfully causes them to abide. Thus, it is spoken of extensively. Thus, the Right Exertions (samyak-prahāṇa) are spoken of as four because of what is done, not because of their own nature. Uninterrupted accordance refers to the fact that those who cultivate the truth first enter into suffering without interruption, therefore, it is spoken of first. It is spoken of extensively like this. Question: Why do practitioners first arise the Foundation of Mindfulness of the Body (kāya-smṛty-upasthāna), and then up to the Foundation of Mindfulness of Phenomena (dharma-smṛty-upasthāna)? Answer: Because it is coarse.

五陰何者粗。謂四種及所造。是故先觀受。雖非色以行粗故次說。謂手足等痛受則隨轉。雖想行陰粗非識。而與涅槃合施設。法念處故彼最細。是故先觀心后觀法。雖一切悉是法。此於法想滿故建立。是故說一法念處非余。如界品中說。法入此中亦爾(想滿者于聲是想于義是名滿)。問幾種念處。答。

三種說念處　　自性及與共　亦說名為緣　　聞等慧亦然

三種說念處自性及與共亦說名為緣者。三種念處。謂自性念處。共念處。緣念處。自性念處者。說不顛倒惠。何以故。如說順身觀身觀者。是惠念者所作事。不忘授緣故。除自性過故說念處。共念處者。與正慧一果法。如世尊說。比丘善法積聚。謂四念處。是為正說。緣念處者。一切法如所說。比丘一切法說四念處。是為正說也攝受具故。及略緣故。共念處斷煩惱非余。自性念處雖有略境界。彼具不足故。攝受具道斷煩惱。緣念處雖攝眾具。然境界普散故。略境界道斷煩惱。問唯此念處三種。余亦然耶。答聞等慧亦然。余亦三種。謂聞思修。聞者常于名處起。從師受契經律阿毗曇思者或思處起。或離思。修者一向離名起。如三人學浮。一始學二半學三善學。始學者近岸。半學者或近或離。善學者離岸。初人者譬聞慧。第二者譬思慧第三者譬修慧。修

【現代漢語翻譯】現代漢語譯本：五陰（panchakkhandha，構成個體存在的五種要素：色、受、想、行、識）中哪個最粗顯？答：是四大（地、水、火、風）以及由四大所造的色法。因此，首先觀察受陰（vedanākkhandha，感受）。雖然受陰不是色法，但由於其執行粗顯，所以接著講述。例如，手足等的疼痛，感受會隨之轉移。雖然想陰（saññākkhandha，知覺）和行陰（saṅkhārakkhandha，意志）比識陰（viññāṇakkhandha，意識）粗顯，但識陰與涅槃（Nibbāna，解脫）結合，並施設法念處（dhamma-satipaṭṭhāna，對法的正念），因此識陰最為細微。所以，先觀察心，后觀察法。雖然一切都是法，但因為對於法的想念圓滿，所以建立法念處。因此，只說一個法念處，而不說其他的。如同在界品（dhātu-vibhaṅga，界差別分析）中所說，法也包含在此中（想念圓滿是指對於聲音是想，對於意義是名）。問：有幾種念處？答：　三種說念處，自性及與共，亦說名為緣，聞等慧亦然。三種念處，即自性念處、共念處和緣念處。自性念處是指不顛倒的智慧。為什麼呢？因為如經中所說，順身觀身觀（kāyānupassanā，身隨觀）是智慧，念是智慧所做的事情，不會忘記所授的因緣。爲了去除自性的過失，所以說念處。共念處是指與正慧（sammā-paññā，正見）具有相同結果的法。如世尊（Bhagavā，佛陀）所說，比丘（bhikkhu，出家男眾）善法積聚，即四念處（cattāro satipaṭṭhānā，四種正念），這是正確的說法。緣念處是指一切法，如經中所說，比丘一切法說四念處，這是正確的說法，因為攝受完備。以及簡略的因緣。共念處斷除煩惱，而不是其他的。自性念處雖然有簡略的境界，但其完備性不足。攝受完備的道才能斷除煩惱。緣念處雖然攝受眾多器具，但境界普遍散亂，所以簡略境界的道才能斷除煩惱。問：只有這三種念處嗎？其他的也是這樣嗎？答：聞等慧也是如此。其他的也有三種，即聞、思、修。聞是指常于名處生起，從師父那裡接受契經（sutta，經藏）、律（vinaya，律藏）、阿毗曇（abhidhamma，論藏）。思是指或者在思處生起，或者離開思。修是指一向離開名相生起。如同三人學習游泳，一人剛開始學，一人學了一半，一人學得很好。剛開始學的人靠近岸邊，學了一半的人或者靠近或者離開，學得好的人離開岸邊。初學者譬如聞慧（suta-mayā paññā，聽聞而得的智慧），第二人譬如思慧（cintā-mayā paññā，思惟而得的智慧），第三人譬如修慧（bhāvanā-mayā paññā，修習而得的智慧）。修

【English Translation】 English version: Which of the five skandhas (pañcakkhandha, the five aggregates constituting individual existence: form, feeling, perception, mental formations, and consciousness) is the grossest? Answer: The four great elements (mahābhūta, earth, water, fire, and wind) and what is made from them. Therefore, first observe feeling (vedanākkhandha). Although feeling is not form, it is discussed next because its activity is gross. For example, pain in the hands and feet causes feeling to shift. Although perception (saññākkhandha) and mental formations (saṅkhārakkhandha) are grosser than consciousness (viññāṇakkhandha), consciousness is connected with Nibbāna (liberation) and establishes the dhamma-satipaṭṭhāna (mindfulness of dhamma), so it is the subtlest. Therefore, first observe the mind, then observe the dhamma. Although everything is dhamma, the dhamma-satipaṭṭhāna is established because the perception of dhamma is complete. Therefore, only one dhamma-satipaṭṭhāna is mentioned, not others. As said in the dhātu-vibhaṅga (analysis of elements), dhamma is also included here (completeness of perception means perception for sound and name for meaning). Question: How many kinds of satipaṭṭhāna are there? Answer: 　Three kinds of satipaṭṭhāna are spoken of: intrinsic nature, association, and also as condition. Likewise, wisdom from hearing, etc. There are three kinds of satipaṭṭhāna: intrinsic satipaṭṭhāna, associated satipaṭṭhāna, and conditional satipaṭṭhāna. Intrinsic satipaṭṭhāna refers to non-inverted wisdom. Why? Because as said in the sutras, kāyānupassanā (contemplation of the body) is wisdom, and mindfulness is what wisdom does, not forgetting the given conditions. To remove the fault of intrinsic nature, satipaṭṭhāna is spoken of. Associated satipaṭṭhāna refers to dhamma that has the same result as right wisdom (sammā-paññā). As the Blessed One (Bhagavā, the Buddha) said, 'Bhikkhus (monks), the accumulation of good dhamma is the four satipaṭṭhānas (cattāro satipaṭṭhānā),' this is the correct statement. Conditional satipaṭṭhāna refers to all dhamma, as said in the sutras, 'Bhikkhus, all dhamma is spoken of as the four satipaṭṭhānas,' this is the correct statement because it completely encompasses. And because of the brief condition. Associated satipaṭṭhāna cuts off defilements, not others. Although intrinsic satipaṭṭhāna has a brief scope, its completeness is insufficient. The path that completely encompasses can cut off defilements. Although conditional satipaṭṭhāna encompasses many tools, its scope is universally scattered, so the path with a brief scope can cut off defilements. Question: Are there only these three kinds of satipaṭṭhāna? Is it the same for others? Answer: It is the same for wisdom from hearing, etc. There are also three kinds for others: hearing, thinking, and meditation. Hearing refers to constantly arising in the place of name, receiving the Sutta (discourses), Vinaya (monastic rules), and Abhidhamma (higher teachings) from the teacher. Thinking refers to arising either in the place of thinking or apart from thinking. Meditation refers to arising always apart from name. It is like three people learning to swim: one is just beginning, one is halfway, and one is good at it. The one just beginning is near the shore, the one halfway is either near or far, and the one who is good at it is far from the shore. The beginner is like wisdom from hearing (suta-mayā paññā), the second is like wisdom from thinking (cintā-mayā paññā), and the third is like wisdom from meditation (bhāvanā-mayā paññā). Meditation

慧能斷煩惱永離名故。及正定故。謂二種無義者不然。何故。趣修慧故。修慧者具四念處。身受心法。彼法念處斷煩惱非余。總境界故。非余。事境界故。起法念處故亦非無義。法念處二種。壞緣不壞緣。若慧緣色是身念處。若緣受是受念處。若緣心是心念處。若緣想行及無為是不壞緣。法念處余今當說。

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。修行者入不壞緣法念處。修一一念處。遍觀一切法自相共相已。入壞緣法念處。色受緣念處色想緣色行緣色識緣。如是三四五陰緣。是法念處。成一切身受心法念處。一覺總觀度此云何。此四是無常空無我非樂。以無常等行總觀一切有漏法。彼唸唸滅故無常。離常等故空。不自在故無我實逼迫故苦。

從是名為暖　　於法覺而生　十六行等起　　觀察四聖諦

從是名為暖於法覺而生者。彼修行者于壞緣法念處次第生善根名為暖。問幾行何境界。答十六行等起觀察四聖諦。彼暖法行苦諦等十六行。彼苦聖諦四行。乃至道聖諦四行。行義智品當廣說。彼暖法生。緣三諦法念處現在修未來四。一行現在修未來四。自分非不自分。緣滅諦法念處現在修即此未來修。非初離陰觀得修緣陰道。一行現在修未來四。緣三

【現代漢語翻譯】現代漢語譯本：慧能斷除煩惱，永遠脫離名相的束縛，以及獲得真正的禪定。如果說這兩種（斷煩惱和得正定）沒有意義是不對的。為什麼呢？因為要致力於修習智慧的緣故。修習智慧的人具備四念處：身念處、受念處、心念處、法念處。通過法念處斷除煩惱，而不是其他念處，因為法念處是總的境界，而其他念處不是，因為它們是事的境界。發起法念處，因此也不是沒有意義的。法念處有兩種：壞緣和不壞緣。如果智慧緣於色，這是身念處；如果緣于受，這是受念處；如果緣於心，這是心念處；如果緣于想、行以及無為法，這是不壞緣法念處。現在將要講述其他的法念處。

進入法中全面觀察，獲得法的真實相，這四者是無常，空、無我、非樂。

進入法中全面觀察，獲得法的真實相，指的是修行者進入不壞緣的法念處，修習每一個念處，普遍觀察一切法的自相和共相之後，進入壞緣的法念處。色、受緣念處，色想緣色行緣色識緣，像這樣三、四、五陰緣，是法念處。成就一切身、受、心、法念處。一種覺悟全面觀察，如何理解這句話？這四者是無常、空、無我、非樂。用無常等行相全面觀察一切有漏法。因為那些念頭唸唸生滅，所以是無常的；因為遠離常等，所以是空的；因為不自在，所以是無我的；因為真實的逼迫，所以是苦的。

從此名為暖，於法覺而生，十六行等起，觀察四聖諦。

從此名為暖，於法覺而生，指的是修行者在壞緣的法念處次第生起善根，名為暖法。問：有多少行相？什麼境界？答：十六行等起，觀察四聖諦。那些暖法行苦諦等十六行。那些苦聖諦四行，乃至道聖諦四行。行義在智品中將詳細解說。那些暖法生起，緣於三諦的法念處，現在修，未來四。一行現在修，未來四。自分非不自分。緣于滅諦的法念處，現在修，也就是未來修。不是最初離開陰觀而得到修習的緣**。一行現在修，未來四。緣於三

【English Translation】 English version: 'Huìnéng' (慧能) severs afflictions, forever departs from the bondage of names, and attains true 'samadhi' (正定, concentration). To say that these two (severing afflictions and attaining 'samadhi') are meaningless is incorrect. Why? Because one should strive to cultivate wisdom. Those who cultivate wisdom possess the Four Foundations of Mindfulness: 'Kāya-smṛtyupasthāna' (身念處, mindfulness of the body), 'Vedanā-smṛtyupasthāna' (受念處, mindfulness of feelings), 'Citta-smṛtyupasthāna' (心念處, mindfulness of the mind), and 'Dharma-smṛtyupasthāna' (法念處, mindfulness of phenomena). It is through 'Dharma-smṛtyupasthāna' that afflictions are severed, not through the others, because 'Dharma-smṛtyupasthāna' is the total realm, while the others are not, because they are the realm of events. Initiating 'Dharma-smṛtyupasthāna' is therefore not meaningless. There are two types of 'Dharma-smṛtyupasthāna': those with destructive conditions and those without. If wisdom is conditioned by 'rūpa' (色, form), it is 'Kāya-smṛtyupasthāna'; if conditioned by 'vedanā' (受, feeling), it is 'Vedanā-smṛtyupasthāna'; if conditioned by 'citta' (心, mind), it is 'Citta-smṛtyupasthāna'; if conditioned by 'saṃjñā' (想, perception), 'saṃskāra' (行, mental formations), and 'asaṃskṛta' (無為, the unconditioned), it is 'Dharma-smṛtyupasthāna' without destructive conditions. Now, other 'Dharma-smṛtyupasthāna' will be discussed.

Entering the 'Dharma' (法) to observe comprehensively, Obtaining the true characteristics of the 'Dharma', These four are impermanent, Empty, without self, not pleasurable.

Entering the 'Dharma' to observe comprehensively, obtaining the true characteristics of the 'Dharma', refers to the practitioner entering 'Dharma-smṛtyupasthāna' without destructive conditions, cultivating each 'smṛtyupasthāna', and after universally observing the self-characteristics and common characteristics of all 'dharmas', entering 'Dharma-smṛtyupasthāna' with destructive conditions. 'Rūpa', 'vedanā' conditioned 'smṛtyupasthāna', 'saṃjñā' conditioned 'rūpa', 'saṃskāra' conditioned 'rūpa', 'vijñāna' (識, consciousness) conditioned 'rūpa', like this, the conditioning of the three, four, and five 'skandhas' (陰, aggregates) is 'Dharma-smṛtyupasthāna'. Accomplishing all 'Kāya', 'Vedanā', 'Citta', 'Dharma-smṛtyupasthāna'. One awakening comprehensively observes, how to understand this sentence? These four are impermanent, empty, without self, not pleasurable. Using the characteristics of impermanence, etc., comprehensively observe all conditioned 'dharmas'. Because those thoughts arise and cease moment by moment, they are impermanent; because they are apart from permanence, etc., they are empty; because they are not self-governed, they are without self; because of real oppression, they are suffering.

From this it is called warmth, Arising from awakening to the 'Dharma', Sixteen aspects arise together, Observing the Four Noble Truths.

From this it is called warmth, arising from awakening to the 'Dharma', refers to the practitioner successively generating roots of goodness in 'Dharma-smṛtyupasthāna' with destructive conditions, called warmth. Question: How many aspects? What realm? Answer: Sixteen aspects arise together, observing the Four Noble Truths. Those warmth 'dharma' practices, the sixteen aspects such as the 'Duḥkha Satya' (苦諦, Truth of Suffering). Those four aspects of the 'Duḥkha Satya', up to the four aspects of the 'Mārga Satya' (道諦, Truth of the Path). The meaning of the aspects will be explained in detail in the chapter on wisdom. Those warmth 'dharmas' arise, conditioned by the 'Dharma-smṛtyupasthāna' of the three truths, cultivating in the present, four in the future. One aspect cultivating in the present, four in the future. Self-division, not non-self-division. Conditioned by the 'Dharma-smṛtyupasthāna' of the 'Nirodha Satya' (滅諦, Truth of Cessation), cultivating in the present, which is also cultivating in the future. It is not that one initially departs from the contemplation of the 'skandhas' and obtains the conditions for cultivation. One aspect cultivating in the present, four in the future. Conditioned by the three

諦增進四念處。一一念處現在修未來四。一行現在修未來十六。緣滅諦增進法念處現在修未來四。一行現在修未來十六。修未增善根。修自分行曾善根。現在修修自分不自分行。暖法是慧自在隨轉法則五陰性。暖者生聖智火故。暖為種故說暖法。

是法增長已　　生頂及於忍　得世第一法　　依於一剎那

是法增長已生頂及於忍者。修行者正方便正憶念增長。得隨順善業眾具故。暖法得增長。次生善根名為頂。緣四聖諦行十六行。彼頂法緣四諦緣滅諦增進法念處現在修未來四。一行現在修未來十六。緣三諦增進四。念處一一現在修未來四。一行現在修未來十六。此善根亦慧性隨轉法五陰性。頂法者在暖上故曰頂。劣於忍名為下。或時世尊說。信如為波羅延說。或說慧如為諸年少比丘說受事。於此頂退名頂退名頂墮。暖亦應有墮但不說。頂墮者以多憂惱故有。三處起大憂惱如失大寶。謂非想非非想離欲退離欲界欲。及頂法退者名不成就性。彼修行者於此正方便成就頂善根。增進生諦順忍。緣四諦行十六行。初忍及增進法念處現在修未來四。一行現在修未來十六。忍者於四聖諦堪忍欲樂。暖頂亦堪忍者不然。忍不退故。違惡趣故。近聖道故。是故說諦順忍非暖頂。問忍增長生何善根。答得世第一法依於一剎那

【現代漢語翻譯】現代漢語譯本以諦增進修習四念處（si nian chu，four foundations of mindfulness）。每一個念處現在修習，未來可得四果。一行現在修習，未來可得十六果。以緣滅諦增進修習法念處，現在修習，未來可得四果。一行現在修習，未來可得十六果。修習尚未增長的善根。修習屬於自身行為的曾經的善根。現在修習修習屬於自身和不屬於自身行為的善根。暖法（nuan fa，heat stage）是慧（hui，wisdom）自在隨轉的法則，具有五陰（wu yin，five aggregates）的性質。之所以稱為『暖』，是因為它能生起聖智之火。因為『暖』是種子，所以稱為暖法。

是法增長已，便生頂位及於忍位，獲得世第一法，依於一剎那。

是法增長已，便生頂位及於忍位：修行者以正確的方便和正確的憶念增長善根，從而獲得隨順善業的各種資具。暖法因此得以增長。接下來產生的善根稱為頂位（ding wei，peak stage），它緣於四聖諦（si sheng di，four noble truths）的十六行相（shi liu xing xiang，sixteen aspects）。這頂法緣於四諦，緣于滅諦增進法念處，現在修習，未來可得四果。一行現在修習，未來可得十六果。緣於三諦增進四念處，每一個現在修習，未來可得四果。一行現在修習，未來可得十六果。此善根也具有慧的性質，是隨轉法，具有五陰的性質。頂法位於暖法之上，所以稱為『頂』。它比忍位低，所以稱為『下』。有時世尊（shi zun，World-Honored One）會說，比如為波羅延（Bāvarī）說，或者說慧，比如為諸年少比丘說受事。於此頂位退失，稱為頂退，也稱為頂墮。暖位也應該有退失，但沒有這樣說。頂墮是因為多憂惱而產生。在三個地方會產生大的憂惱，如同失去大寶。這三個地方是指：非想非非想處（feixiang feifeixiang chu，neither perception nor non-perception）離欲退失，離欲界欲，以及頂法退失，這被稱為不成就性。那些修行者於此以正確的方便成就頂善根，增進生起諦順忍（di shun ren，acceptance of the truth）。緣於四諦的十六行相。初忍及增進法念處，現在修習，未來可得四果。一行現在修習，未來可得十六果。忍者對於四聖諦能夠堪忍欲樂。暖位和頂位也能堪忍，但不如忍位。因為忍位不會退失，違背惡趣，接近聖道。因此說諦順忍，而不是暖位和頂位。問：忍增長會生起什麼善根？答：獲得世第一法，依於一剎那。

【English Translation】 English version Cultivate the Four Foundations of Mindfulness (si nian chu) to advance in Truth. Each foundation of mindfulness, when practiced in the present, yields four fruits in the future. One practice, when cultivated in the present, yields sixteen fruits in the future. Cultivate the Dharma Foundation of Mindfulness, advancing through the cessation of Truth, practicing in the present to gain four fruits in the future. One practice, when cultivated in the present, yields sixteen fruits in the future. Cultivate the unincreased roots of goodness. Cultivate the past roots of goodness belonging to one's own actions. Now cultivate the roots of goodness belonging to one's own actions and not belonging to one's own actions. The 'Heat Stage' (nuan fa) is the principle of wisdom (hui) freely transforming, possessing the nature of the Five Aggregates (wu yin). It is called 'Heat' because it gives rise to the fire of sacred wisdom. Because 'Heat' is the seed, it is called the Heat Stage.

When this Dharma increases, it gives rise to the Peak and Acceptance, attaining the World's Foremost Dharma, relying on a single moment.

When this Dharma increases, it gives rise to the Peak and Acceptance: The practitioner increases right means and right mindfulness, thereby obtaining various implements that accord with good karma. The Heat Stage thus increases. The next root of goodness that arises is called the 'Peak Stage' (ding wei), which is based on the sixteen aspects (shi liu xing xiang) of the Four Noble Truths (si sheng di). This Peak Dharma is based on the Four Truths, advancing the Dharma Foundation of Mindfulness through the cessation of Truth, practicing in the present to gain four fruits in the future. One practice, when cultivated in the present, yields sixteen fruits in the future. Advancing the Four Foundations of Mindfulness through the three truths, each practiced in the present yields four fruits in the future. One practice, when cultivated in the present, yields sixteen fruits in the future. This root of goodness also possesses the nature of wisdom, is a transforming Dharma, and possesses the nature of the Five Aggregates. The Peak Dharma is above the Heat Stage, so it is called 'Peak'. It is inferior to Acceptance, so it is called 'Lower'. Sometimes the World-Honored One (shi zun) would speak, such as speaking to Bāvarī, or speaking of wisdom, such as speaking to the young monks about receiving matters. Retreating from this Peak Stage is called Peak Retreat, also called Peak Fall. The Heat Stage should also have retreat, but it is not spoken of. Peak Fall arises because of much worry and distress. Great worry and distress arise in three places, like losing a great treasure. These three places are: retreating from desire in the Realm of Neither Perception nor Non-Perception (feixiang feifeixiang chu), desiring to leave the Realm of Desire, and the Peak Dharma retreating, which is called non-accomplishment. Those practitioners who, through right means, accomplish the Peak root of goodness, advance to generate Acceptance of the Truth (di shun ren). Based on the sixteen aspects of the Four Truths. Initial Acceptance and advancing the Dharma Foundation of Mindfulness, practicing in the present to gain four fruits in the future. One practice, when cultivated in the present, yields sixteen fruits in the future. Those who have Acceptance can endure the pleasures of desire regarding the Four Noble Truths. The Heat Stage and Peak Stage can also endure, but not as well as Acceptance. Because Acceptance does not retreat, opposes evil destinies, and is close to the sacred path. Therefore, it is said to be Acceptance of the Truth, not the Heat Stage and Peak Stage. Question: What root of goodness arises from the increase of Acceptance? Answer: Attaining the World's Foremost Dharma, relying on a single moment.

。謂增上忍次第緣生。凡夫所得最勝善根。名世間第一法。此亦五陰性。彼有漏故名世間。勝暖等故說第一。此亦凡夫所修最上功德。一剎那不住故。似見道故。暖頂忍相續故。有說。彼慧修一切總觀法念處。次第生決定分世間行善根。彼建立九品彼軟軟軟中軟上名暖法。中軟中中名頂法。中上上軟上中名忍法。上上名世間第一法。若觀陰無常等善根名暖法。觀三寶功德名頂法。觀察聖諦名忍法。觀苦聖諦次第聖道名世間第一法。彼得暖法已。若退舍若命終舍若度界地舍。亦起無間業斷善根生惡趣中。緣此福故要得涅槃。頂法退亦如是。唯除斷善根。忍則不退。有命終舍及度界地舍。不作無間業不斷善根不墮惡趣。以忍大力故。如師子王群獸遠避。忍力如是。一切噁心非數滅亦如大王之所住處。人天惡行心皆柔軟。問世間第一法何緣幾行。答。

下苦有四行　　說攝依六地　忍法亦如是　　謂余或依七

下苦有四行者。欲界苦說下。彼世間第一法所緣。無常苦空。無我行轉非余。似見道故。有二種修行者。愛行及見行。愛行有二種。我慢行及懈怠增。見行亦二種。我及我所計著。我慢者。修無常行世間第一法。懈怠增者。修苦行。我行計著者。修非我行。我所計著者。修空行。問幾地所攝。答謂攝依六地

【現代漢語翻譯】現代漢語譯本：所謂的增上忍（Adhikshanti）是次第緣起（sequential dependent origination）。凡夫所獲得的最殊勝的善根，稱為世間第一法（Laukikāgradharma）。此法也是五陰（Panchaskandha）的性質。因為它是有漏（Sāsrava）的，所以稱為『世間』；因為它勝過暖位（Ushmagata）等，所以稱為『第一』。這也是凡夫所修的最上功德，因為它一剎那也不停住，又因為它類似見道（Darshanamarga），並且暖位、頂位（Murdhagata）、忍位（Kshanti）相續不斷。有一種說法是，這種智慧修習一切總觀法念處（Dharmanusmriti），次第產生決定分（Nirvedhabhāgīya）的世間行善根。這種善根建立九品，其中軟軟、軟中、軟上稱為暖法。中軟、中中稱為頂法。中上、上軟、上中稱為忍法。上上稱為世間第一法。如果觀察陰（Skandha）的無常等，這種善根稱為暖法；觀察三寶（Triratna）的功德，稱為頂法；觀察聖諦（Satya），稱為忍法；觀察苦聖諦（Duhkhasatya）次第的聖道（Aryamarga），稱為世間第一法。獲得暖法之後，如果退失、捨棄，或者命終捨棄，或者度過界地捨棄，也會引發無間業（Ānantaryakarma），斷滅善根，生於惡趣之中。但因為這種福德的緣故，最終必定能夠獲得涅槃（Nirvana）。頂法退失也是如此，唯獨斷滅善根的情況除外。忍位則不會退失，只有命終捨棄以及度過界地捨棄的情況。不會造作無間業，不會斷滅善根，不會墮入惡趣，因為忍位具有強大的力量。如同獅子王（Simharaja），群獸都會遠遠避開。忍的力量就是如此。一切噁心都無法像非數滅（Apratisankhyanirodha）那樣滅除，也如同大王所居住的地方，人天（Devamanushya）的惡行之心都會變得柔軟。問：世間第一法以什麼為所緣，有幾種行相？答：下苦有四行，說攝依六地，忍法亦如是，謂余或依七。下苦有四行：欲界的苦稱為『下』。世間第一法所緣的，是無常、苦、空、無我這四種行相，而不是其他的行相，因為它類似見道。有兩種修行者：愛行者和見行者。愛行者有兩種：我慢行者和懈怠增者。見行者也有兩種：執著於我和我所者。我慢者，修習無常行世間第一法。懈怠增者，修習苦行。執著於我者，修習非我行。執著於我所者，修習空行。問：世間第一法被幾地所攝？答：被六地所攝。

【English Translation】 English version: What is called Adhikshanti (增上忍, increased forbearance) is sequential dependent origination. The most excellent root of good (kusalamula) obtained by an ordinary person (prthagjana) is called Laukikāgradharma (世間第一法, the supreme mundane dharma). This dharma is also of the nature of the five skandhas (五陰, Panchaskandha). Because it is Sāsrava (有漏, with outflows), it is called 'mundane'; because it surpasses Ushmagata (暖位, heat stage) and others, it is called 'supreme'. This is also the highest merit cultivated by ordinary people, because it does not stay for even a moment, and because it resembles the Darshanamarga (見道, path of seeing), and because Ushmagata, Murdhagata (頂位, peak stage), and Kshanti (忍位, forbearance stage) continue uninterrupted. One explanation is that this wisdom cultivates all-encompassing Dharmanusmriti (法念處, mindfulness of dharma), sequentially generating the mundane practice of good roots that are part of the Nirvedhabhāgīya (決定分, decisive portion). This good root establishes nine grades, of which soft-soft, soft-medium, and soft-superior are called the Ushmagata dharma. Medium-soft and medium-medium are called the Murdhagata dharma. Medium-superior, superior-soft, and superior-medium are called the Kshanti dharma. Superior-superior is called the Laukikāgradharma. If one observes the impermanence of the skandhas, this good root is called the Ushmagata dharma; observing the virtues of the Triratna (三寶, Three Jewels), it is called the Murdhagata dharma; observing the Satya (聖諦, Noble Truths), it is called the Kshanti dharma; observing the sequential Aryamarga (聖道, Noble Path) of the Duhkhasatya (苦聖諦, Truth of Suffering), it is called the Laukikāgradharma. After obtaining the Ushmagata dharma, if one regresses and abandons it, or abandons it at the end of life, or abandons it by crossing a boundary, one will also trigger Ānantaryakarma (無間業, karma of immediate retribution), severing the root of good and being born in an evil realm. However, because of this merit, one will ultimately attain Nirvana (涅槃). The regression of the Murdhagata dharma is also the same, except for the case of severing the root of good. The Kshanti stage does not regress, only abandoning it at the end of life or abandoning it by crossing a boundary. One will not commit Ānantaryakarma, will not sever the root of good, and will not fall into an evil realm, because the Kshanti stage has great power. Just like the Simharaja (獅子王, Lion King), the beasts will avoid it from afar. The power of Kshanti is like this. All evil minds cannot be extinguished like Apratisankhyanirodha (非數滅, non-enumerative cessation), and just like the place where the great king resides, the minds of Devamanushya (人天, gods and humans) with evil deeds will become gentle. Question: What does the Laukikāgradharma take as its object, and how many aspects does it have? Answer: 『The lower suffering has four aspects, it is said to be included in six realms, the Kshanti dharma is also like this, it is said to be the remainder or included in seven.』『The lower suffering has four aspects』: The suffering of the desire realm (Kamadhatu) is called 'lower'. What the Laukikāgradharma takes as its object are the four aspects of impermanence (anitya), suffering (duhkha), emptiness (shunyata), and non-self (anatman), and not other aspects, because it resembles the path of seeing. There are two types of practitioners: those who practice with attachment and those who practice with views. Those who practice with attachment have two types: those who practice with pride and those who increase laziness. Those who practice with views also have two types: those who cling to self and what belongs to self. Those with pride cultivate the Laukikāgradharma with the aspect of impermanence. Those who increase laziness cultivate the aspect of suffering. Those who cling to self cultivate the aspect of non-self. Those who cling to what belongs to self cultivate the aspect of emptiness. Question: How many realms are included in the Laukikāgradharma? Answer: It is included in six realms.

。未來中間根本四禪。非欲界。無定故。非無色界。無見道故。問余決定分善根幾地攝。答忍法亦如是。謂忍六地攝。如世間第一法。謂余或依七者。暖頂亦六地。尊者瞿沙。欲令欲界亦有。問已說決定分次第起。聖道次第起復云何。答。

世間第一法　　次生苦法忍　忍次生於智　　俱觀于下苦

世間第一法次生苦法忍者。世間第一法次第生苦法忍。欲界見苦斷十使對治。是則初無漏無礙道。複次世間第一法次第不作不向不行。舍邪業邪趣邪見。邪業者五無間業。邪趣者惡趣。邪見者五見。又世間第一法分苦法忍作五種定。謂地定行定緣定剎那定次第緣定。地定者。若此地世間第一法。即此地苦法忍。行定者。若此行世間第一法。即此行苦法忍。緣定者。必同緣故。剎那定者。若此剎那背。即此剎那生。次第緣定者。世間第一法次第必生苦法忍。增上忍分作三種定。除剎那及次第緣。以是故緣苦忍。后得超升離生。彼思惟欲界苦及色無色界苦乃至色無色界行對治。是名下忍。彼復思惟欲界苦乃至欲界行對治。舍色無色界行對治。是中忍。彼一一諦觀察舍還。乃至欲界苦相續修。然後復舍。相續乃至欲界苦一剎那思惟。是增上忍。然後生世間第一法。忍次生於智者。苦法忍次第生苦法智。解脫道自性。問

【現代漢語翻譯】現代漢語譯本：未來中間根本四禪，不屬於欲界，因為沒有定。也不是無色界，因為沒有見道。問：其餘的決定分善根屬於哪幾地所攝？答：忍法也是如此。也就是說，忍屬於六地所攝，就像世間第一法一樣。至於其餘的或者依據七地，暖位和頂位也屬於六地。尊者瞿沙（Ghosha）認為欲界也有。問：已經說了決定分的次第生起，那麼聖道的次第生起又是如何呢？答：

世間第一法　　其次生苦法忍　　忍其次生於智　　共同觀察地獄的苦

世間第一法其次生苦法忍者，世間第一法次第生起苦法忍。欲界見苦斷除十使的對治。這就是最初的無漏無礙道。再次，世間第一法次第不作、不向、不行，捨棄邪業、邪趣、邪見。邪業指的是五無間業。邪趣指的是惡趣。邪見指的是五見。又，世間第一法分苦法忍作五種定，即地定、行定、緣定、剎那定、次第緣定。地定指的是，如果此地的世間第一法，就是此地的苦法忍。行定指的是，如果此行的世間第一法，就是此行的苦法忍。緣定指的是，必定是相同的緣故。剎那定指的是，如果此剎那背離，就是此剎那生起。次第緣定指的是，世間第一法次第必定生起苦法忍。增上忍分作三種定，除了剎那和次第緣。因此緣苦忍，之後得到超升離生。他思惟欲界的苦以及色界和無色界的苦，乃至色界和無色界的行對治。這叫做下忍。他再次思惟欲界的苦乃至欲界的行對治，捨棄色界和無色界的行對治。這是中忍。他一一諦觀察捨棄還復，乃至欲界的苦相續修習，然後再次捨棄。相續乃至欲界的苦一剎那思惟。這是增上忍。然後生起世間第一法。忍其次生於智者，苦法忍次第生起苦法智，解脫道的自性。問：

【English Translation】 English version: The future intermediate fundamental four Dhyanas do not belong to the desire realm (Kāmadhātu) because they lack fixed concentration (Samādhi). They also do not belong to the formless realm (Arūpadhātu) because they lack the path of seeing (Darśanamārga). Question: How many grounds (Bhūmi) encompass the remaining roots of good in the decisive division (Nirvedhabhāgīya-kuśalamūla)? Answer: Endurance (Kṣānti) is also like that. That is to say, endurance is encompassed by six grounds, like the highest mundane dharma (Laukikāgradharma). As for the remaining ones that rely on seven, the stages of heat (Uṣmagata) and summit (Mūrdhan) are also six grounds. Venerable Ghosha (Ghosha) holds that the desire realm also has them. Question: The sequential arising of the decisive division has been explained. How does the sequential arising of the noble path (Āryamārga) occur? Answer:

The highest mundane dharma,　　Next arises the forbearance of suffering (Duhkhadharma-kṣānti). 　　Endurance next gives rise to wisdom (Jñāna),　　Together contemplating the suffering of the lower realm.

'The highest mundane dharma, next arises the forbearance of suffering' means that the highest mundane dharma sequentially arises as the forbearance of suffering. In the desire realm, seeing suffering severs the antidotes to the ten fetters (Daśa-saṃyojanāni). This is the initial unconditioned unobstructed path (Anāsrava-nirvighnamārga). Furthermore, the highest mundane dharma sequentially does not act, does not incline, does not proceed, abandoning wrong livelihood (Mithyā-ājīva), wrong destination (Mithyā-gati), and wrong view (Mithyā-dṛṣṭi). Wrong livelihood refers to the five deeds of immediate retribution (Pañcānantarya). Wrong destination refers to the evil destinies (Durgati). Wrong view refers to the five views (Pañca-dṛṣṭi). Moreover, the highest mundane dharma divides the forbearance of suffering into five kinds of fixity (Niyama), namely, ground fixity (Bhūmi-niyama), conduct fixity (Ācāra-niyama), object fixity (Ālambana-niyama), moment fixity (Kṣaṇa-niyama), and sequential object fixity (Kramālambana-niyama). Ground fixity refers to, if the highest mundane dharma is in this ground, then the forbearance of suffering is in this ground. Conduct fixity refers to, if the highest mundane dharma is in this conduct, then the forbearance of suffering is in this conduct. Object fixity refers to, it must be the same object. Moment fixity refers to, if this moment is turned away, then this moment arises. Sequential object fixity refers to, the highest mundane dharma sequentially must give rise to the forbearance of suffering. The increased endurance division (Adhimātra-kṣānti-bhāga) is divided into three kinds of fixity, except for moment and sequential object. Therefore, contemplating the suffering, one later attains transcendence and liberation. He contemplates the suffering of the desire realm and the suffering of the form and formless realms, even the conduct that counteracts the form and formless realms. This is called lower endurance (Hīnā-kṣānti). He again contemplates the suffering of the desire realm, even the conduct of the desire realm, abandoning the conduct that counteracts the form and formless realms. This is middle endurance (Madhyama-kṣānti). He observes and abandons each truth (Satya) in turn, even continuously cultivating the aspect of suffering in the desire realm, and then abandons it again. Continuously, even contemplating the suffering of the desire realm for a moment. This is increased endurance (Adhimātra-kṣānti). Then the highest mundane dharma arises. 'Endurance next gives rise to wisdom' means that the forbearance of suffering sequentially gives rise to the wisdom of suffering (Duhkhadharma-jñāna), the nature of the path of liberation (Vimokṣamārga). Question:

此忍智何緣。答俱觀于下苦。下苦是欲界苦。彼苦俱觀。

謂色無色苦　　集滅道亦然　此法無間等　　說是十六心

謂色無色苦者。色無色界苦亦如是。苦比忍無礙道。苦比智解脫道。集滅道亦然者。集滅道諦亦以二忍為無礙道。二智為解脫道。此法無間等是說十六心者。此十六心頃為法無間等。無間等是見義。此十五心頃是見道。最後一心是修道。問何故三諦忍及智見道攝。道諦最後心修道攝耶。答修十六行道故。道比智相應修十六行。非見道修十六行道比智相續故。果道所攝。謂不應者不然。如盡智成者此則成。若此非分者無學道亦非分。略說三地。見地修地無學地。於此諸地建立人。如是義今當說。

隨法行利根　　此在十五意　隨信行鈍見　　當知亦在中

隨法行利根此在十五意者。見道十五心人。若利根說隨法行。隨法行故說隨法行。不從他信故。隨信行鈍見當知亦在中者。即此十五心人。若鈍根者說隨信行。信他得度故。隨信行者少觀察。隨法行者多觀察。

隨信隨法行　　若具煩惱縛　乃至五種斷　　當知向始果

此隨信隨法行人。若具煩惱縛。若一二三四五種斷名向須陀洹果。煩惱上上等分別故立九品。彼若凡夫時未曾斷一品名具縛。若斷一品名不具縛。若

【現代漢語翻譯】現代漢語譯本：『此忍智何緣』（此忍智是基於什麼原因產生的呢？）。答：『俱觀于下苦』（都是因為共同觀察到地獄的痛苦）。『下苦是欲界苦』（地獄的痛苦指的是欲界的痛苦）。『彼苦俱觀』（那些痛苦都被共同觀察到）。

『謂色無色苦，集滅道亦然』（指的是色界和無色界的痛苦，集諦、滅諦、道諦也是如此）。『此法無間等，說是十六心』（這種法是無間等，說的是十六心）。

『謂色無色苦者』（指的是色界和無色界的痛苦）。『色無色苦亦如是』（色界和無色界的痛苦也是如此）。『苦比忍無礙道』（對於苦諦的忍是無礙道）。『苦比智解脫道』（對於苦諦的智是解脫道）。『集滅道亦然者』（集諦、滅諦、道諦也是如此）。『集滅道諦亦以二忍為無礙道』（對於集諦、滅諦、道諦，也是以二忍作為無礙道）。『二智為解脫道』（二智作為解脫道）。『此法無間等是說十六心者』（這種法是無間等，說的是十六心）。『此十六心頃為法無間等』（這十六心頃刻是法無間等）。『無間等是見義』（無間等是見的意思）。『此十五心頃是見道』（這十五心頃刻是見道）。『最後一心是修道』（最後一心是修道）。問：『何故三諦忍及智見道攝』（為什麼苦集滅三諦的忍和智屬於見道所攝）？『道諦最後心修道攝耶』（而道諦的最後的心屬於修道所攝呢）？答：『修十六行道故』（因為修十六行道）。『道比智相應修十六行』（道比智相應地修十六行）。『非見道修十六行道比智相續故』（不是見道修十六行，因為道比智相續的緣故）。『果道所攝』（所以屬於果道所攝）。『謂不應者不然』（說不應該這樣認為是不對的）。『如盡智成者此則成』（如果盡智成就了，那麼這個說法就成立）。『若此非分者無學道亦非分』（如果這個不是一部分，那麼無學道也不是一部分）。『略說三地』（簡略地說有三地）。『見地修地無學地』（見地、修地、無學地）。『於此諸地建立人』（在這各個地建立不同的人）。『如是義今當說』（這樣的意義現在應當解說）。

『隨法行利根，此在十五意』（隨法行是利根之人，這在見道的十五心中）。『隨信行鈍見，當知亦在中』（隨信行是鈍根之人，應當知道也在見道十五心中）。

『隨法行利根此在十五意者』（隨法行是利根之人，這在見道的十五心中）。『若利根說隨法行』（如果是利根之人，就說是隨法行）。『隨法行故說隨法行』（因為隨法行，所以說是隨法行）。『不從他信故』（不因為相信他人）。『隨信行鈍見當知亦在中者』（隨信行是鈍根之人，應當知道也在見道十五心中）。『即此十五心人』（就是這十五心的人）。『若鈍根者說隨信行』（如果是鈍根之人，就說是隨信行）。『信他得度故』（因為相信他人才能得度）。『隨信行者少觀察』（隨信行的人少觀察）。『隨法行者多觀察』（隨法行的人多觀察）。

『隨信隨法行，若具煩惱縛』（隨信行或隨法行的人，如果具有煩惱的束縛）。『乃至五種斷，當知向始果』（乃至斷了五種煩惱，應當知道是趣向初果）。

『此隨信隨法行人』（這些隨信行或隨法行的人）。『若具煩惱縛』（如果具有煩惱的束縛）。『若一二三四五種斷名向須陀洹果』（如果斷了一二三四五種煩惱，就叫做趣向須陀洹果）。『煩惱上上等分別故立九品』（因為煩惱有上上等等的分別，所以立為九品）。『彼若凡夫時未曾斷一品名具縛』（他們在凡夫的時候，如果未曾斷過一品煩惱，就叫做具縛）。『若斷一品名不具縛』（如果斷了一品煩惱，就叫做不具縛）。

【English Translation】 English version: 'What is the reason for this forbearance and wisdom?' (What is the reason for the arising of this forbearance and wisdom?). Answer: 'Both observe the suffering of the lower realm' (It is because of jointly observing the suffering of the lower realm). 'The suffering of the lower realm is the suffering of the desire realm' (The suffering of the lower realm refers to the suffering of the desire realm). 'Those sufferings are jointly observed' (Those sufferings are jointly observed).

'Referring to the suffering of the form and formless realms, the same is true for the collection, cessation, and path' (Refers to the suffering of the form realm and the formless realm, and the same is true for the truth of suffering, the truth of origin, the truth of cessation, and the truth of the path). 'This Dharma is uninterrupted, referring to the sixteen minds' (This Dharma is uninterrupted, referring to the sixteen minds).

'Referring to the suffering of the form and formless realms' (Refers to the suffering of the form realm and the formless realm). 'The suffering of the form and formless realms is also the same' (The suffering of the form realm and the formless realm is also the same). 'Forbearance towards suffering is the unobstructed path' (Forbearance towards the truth of suffering is the unobstructed path). 'Wisdom towards suffering is the path of liberation' (Wisdom towards the truth of suffering is the path of liberation). 'The same is true for the collection, cessation, and path' (The same is true for the truth of origin, the truth of cessation, and the truth of the path). 'For the truth of collection, cessation, and path, the two forbearances are the unobstructed path' (For the truth of collection, cessation, and path, the two forbearances are taken as the unobstructed path). 'The two wisdoms are the path of liberation' (The two wisdoms are taken as the path of liberation). 'This Dharma is uninterrupted, referring to the sixteen minds' (This Dharma is uninterrupted, referring to the sixteen minds). 'These sixteen moments of mind are the uninterrupted Dharma' (These sixteen moments of mind are the uninterrupted Dharma). 'Uninterrupted means seeing' (Uninterrupted means seeing). 'These fifteen moments of mind are the path of seeing' (These fifteen moments of mind are the path of seeing). 'The last moment of mind is the path of cultivation' (The last moment of mind is the path of cultivation). Question: 'Why are the forbearance and wisdom of the three truths included in the path of seeing?' (Why are the forbearance and wisdom of the truths of suffering, origin, and cessation included in the path of seeing?). 'And the last mind of the truth of the path included in the path of cultivation?' (And why is the last mind of the truth of the path included in the path of cultivation?). Answer: 'Because of cultivating the sixteen aspects of the path' (Because of cultivating the sixteen aspects of the path). 'Wisdom corresponding to the path cultivates the sixteen aspects' (Wisdom corresponding to the path cultivates the sixteen aspects). 'It is not the path of seeing that cultivates the sixteen aspects, because the wisdom corresponding to the path continues' (It is not the path of seeing that cultivates the sixteen aspects, because the wisdom corresponding to the path continues). 'Therefore, it is included in the path of fruition' (Therefore, it is included in the path of fruition). 'Saying it should not be so is incorrect' (Saying it should not be so is incorrect). 'If the wisdom of exhaustion is achieved, then this statement is established' (If the wisdom of exhaustion is achieved, then this statement is established). 'If this is not a part, then the path of no learning is also not a part' (If this is not a part, then the path of no learning is also not a part). 'Briefly speaking, there are three grounds' (Briefly speaking, there are three grounds). 'The ground of seeing, the ground of cultivation, and the ground of no learning' (The ground of seeing, the ground of cultivation, and the ground of no learning). 'Establishing people in these various grounds' (Establishing different people in these various grounds). 'Such meaning should now be explained' (Such meaning should now be explained).

'Those who follow the Dharma are of sharp faculties, this is in the fifteen minds' (Those who follow the Dharma are of sharp faculties, this is in the fifteen minds of the path of seeing). 'Those who follow faith are of dull faculties, know that they are also in it' (Those who follow faith are of dull faculties, know that they are also in the fifteen minds of the path of seeing).

'Those who follow the Dharma are of sharp faculties, this is in the fifteen minds' (Those who follow the Dharma are of sharp faculties, this is in the fifteen minds of the path of seeing). 'If they are of sharp faculties, they are said to follow the Dharma' (If they are of sharp faculties, they are said to follow the Dharma). 'Because they follow the Dharma, they are said to follow the Dharma' (Because they follow the Dharma, they are said to follow the Dharma). 'Not because they believe in others' (Not because they believe in others). 'Those who follow faith are of dull faculties, know that they are also in it' (Those who follow faith are of dull faculties, know that they are also in the fifteen minds of the path of seeing). 'That is, these fifteen minds of people' (That is, these fifteen minds of people). 'If they are of dull faculties, they are said to follow faith' (If they are of dull faculties, they are said to follow faith). 'Because they believe in others to attain liberation' (Because they believe in others to attain liberation). 'Those who follow faith observe less' (Those who follow faith observe less). 'Those who follow the Dharma observe more' (Those who follow the Dharma observe more).

'Those who follow faith or follow the Dharma, if they have the bonds of afflictions' (Those who follow faith or follow the Dharma, if they have the bonds of afflictions). 'Even if they cut off five kinds, know that they are heading towards the first fruit' (Even if they cut off one to five kinds of afflictions, know that they are heading towards the fruit of Stream-enterer (Sotapanna)).

'These people who follow faith or follow the Dharma' (These people who follow faith or follow the Dharma). 'If they have the bonds of afflictions' (If they have the bonds of afflictions). 'If they cut off one, two, three, four, or five kinds of afflictions, it is called heading towards the fruit of Stream-enterer' (If they cut off one, two, three, four, or five kinds of afflictions, it is called heading towards the fruit of Stream-enterer (Sotapanna)). 'Because afflictions are distinguished as superior, superior, etc., nine grades are established' (Because afflictions are distinguished as superior, superior, etc., nine grades are established). 'If they have never cut off a single grade of affliction when they were ordinary beings, it is called fully bound' (If they have never cut off a single grade of affliction when they were ordinary beings, it is called fully bound). 'If they have cut off one grade of affliction, it is called not fully bound' (If they have cut off one grade of affliction, it is called not fully bound).

斷五品超升離生。欲界見苦斷五品斷苦法智得解脫證。乃至見道斷五品斷道法智得解脫證。欲界修道斷五品斷斯陀含果得解脫證。

六斷乃至八　　是向第二果　離欲至八地　　是則第三向

六盡乃至八是向第二果者。此隨信行隨法行者。若已六七八品斷。此說向斯陀含果。離欲至八地是則第三向者。此隨信行隨法行者。若離欲乃至無所有處盡。彼俱向阿那含果。

若至十六心　　是名住于果　軟見信解脫　　利見名見到

若至十六心是名住于果者。第十六心名道比智相應彼起俱說住果。若須陀洹若斯陀含若阿那含。軟見信解脫者。若軟見入見道名隨信行。彼住三果時名信解脫。利見名見到者。若利根入見道名隨法行。彼住三果時名見到。見到信根勝信解脫。但以慧所勛故說見到。

非事諸煩惱　　謂彼一切盡　乃至未進行　　是名須陀洹

若見道斷八十八結盡。是須陀洹果。乃至未集行。是名住須陀洹果。若方便斷上上種。是名向斯陀含果。即此種乃至五品斷超升離生道比智起名須陀洹。非向斯陀含。以向彼果道。未一念現在前故。問斷眾多煩惱。何故世尊說三結盡耶。答十使是根本。五見疑愛恚慢無明。彼見道斷六。五見及疑。彼見道斷六使永盡。彼三轉三隨轉。彼身見是

轉。邊見是隨轉。戒取是轉。見取是隨轉。疑是轉。邪見是隨轉。已說轉。當知已說隨轉。是故世尊說。三結儘是須陀洹。複次此諸煩惱。或一種二種四種。已說身見當知已說一種。已說戒取當知已說二種。已說疑當知已說四種。如是一切遍不一切遍有漏緣無漏緣盡當知。此結已盡已知。乃至阿羅漢。猶有相似隨轉故。

未盡修道種　　受生生死七　當知彼所說　　極滿須陀洹

彼須陀洹修道種未盡。彼極滿當知七有。七生人間中陰生陰及欲界天。此總說七有。不過七故。如七葉樹。問何故說七有。不增不減耶。答如七步蛇所螫。四大力故至七步。毒力故不至八。如是業力故七生。道力故不至八。彼住增上忍時。除欲界七生。餘一切生。得非數滅至竟不現在前。若人間超升離生人間滿七天上者還天上滿。中間聖道雖現在前。業力持故不般涅槃。問若滿七生。佛不出世。彼云何得阿羅漢果。答有說。在家得阿羅漢果。得果已不住家。又說。即彼形自出家。成就不壞凈故。希望具足故。見惡行過故。是故須陀洹法不墮惡趣。又佛種性中生故。智火明凈故。見境界過故。止觀具足故。聖道藥所勛故。如王大子。如內火增人。如巧便魚。是故須陀洹不墮惡趣。凡夫雖不墮惡趣。以少及不定故不說。住正定聚故說定

【現代漢語翻譯】現代漢語譯本『轉』是指邊見（認為有一個永恒不變的『我』的極端見解）是『轉』，戒禁取見（錯誤地認為遵守某些戒律或儀式可以獲得解脫）是『轉』，見取見（堅持自己的錯誤見解，認為才是真理）是『隨轉』，疑（對佛法僧三寶的懷疑）是『轉』，邪見（錯誤的見解）是『隨轉』。已經說了『轉』，應當知道已經說了『隨轉』。所以世尊說，斷盡三種結縛（身見、戒禁取見、疑）就是須陀洹（入流果）。進一步說，這些煩惱，或者一種，或者兩種，或者四種。已經說了身見，應當知道已經說了一種。已經說了戒禁取見，應當知道已經說了兩種。已經說了疑，應當知道已經說了四種。像這樣，一切遍、不一切遍、有漏緣、無漏緣的斷盡，應當知道，這些結縛已經斷盡，已經知曉。乃至阿羅漢（無學果），還有相似的隨轉的緣故。『未盡修道種，受生生死七，當知彼所說，極滿須陀洹。』那須陀洹修道的種子還沒有斷盡，那最圓滿的應當知道還有七次生命。七次生在人間，中陰生陰以及欲界天。這總共說是七有，不超過七次的緣故，就像七葉樹一樣。問：為什麼說是七有，不多也不少呢？答：就像被七步蛇咬傷，四大（地、水、火、風）的力量只能支撐七步，毒的力量也只能到七步。像這樣，業力的緣故只能有七次生命，道力的緣故不會有第八次生命。那住在增上忍的時候，除了欲界的七次生命，其餘的一切生命，得到非數滅，最終不會再現前。如果在人間超越死亡而生到人間，圓滿七次，在天上也是圓滿。中間聖道雖然現前，因為業力持續的緣故，不會般涅槃（完全的解脫）。問：如果圓滿七次生命，佛不出世，他們要如何才能得到阿羅漢果呢？答：有人說，在家也能得到阿羅漢果，得到果位后就不再住在家中。又有人說，就在那樣的形體下自己出家，成就不會毀壞的清凈的緣故，希望具足的緣故，見到惡行的過患的緣故。所以須陀洹的法不會墮入惡趣。又因為在佛的種性中出生，智慧的火焰明亮清凈，見到境界的過患，止觀具足，被聖道的藥物所熏習，就像國王的太子，就像體內火氣旺盛的人，就像巧妙的魚。所以須陀洹不會墮入惡趣。凡夫雖然不一定會墮入惡趣，但因為少和不確定的緣故，所以不說。住在正定聚的緣故，所以說是確定的。

【English Translation】 English version 'Turning' means that the view of extremes (believing in an eternal and unchanging 'self') is 'turning', clinging to precepts (wrongly believing that following certain precepts or rituals can achieve liberation) is 'turning', clinging to views (insisting on one's own wrong views, believing them to be the truth) is 'following', doubt (doubt about the Buddha, Dharma, and Sangha) is 'turning', and wrong views (incorrect views) are 'following'. Having spoken of 'turning', it should be known that 'following' has been spoken of. Therefore, the World Honored One said that the exhaustion of the three bonds (self-view, clinging to precepts, and doubt) is Srotapanna (stream-enterer). Furthermore, these afflictions, either one, two, or four. Having spoken of self-view, it should be known that one has been spoken of. Having spoken of clinging to precepts, it should be known that two have been spoken of. Having spoken of doubt, it should be known that four have been spoken of. In this way, the exhaustion of all pervasive, non-pervasive, defiled conditions, and undefiled conditions, it should be known that these bonds have been exhausted and known. Even for an Arhat (one who has attained complete enlightenment), there is still a similar following because of the turning. 'If the seeds of cultivation are not exhausted, one will be reborn seven times. It should be known that what is said refers to the Srotapanna who is most complete.' That Srotapanna has not exhausted the seeds of cultivation, and that the most complete one should know that there are still seven lives. Seven lives in the human realm, the intermediate state, and the desire realm heavens. This is generally referred to as seven existences, not exceeding seven because of the reason, just like a seven-leaf tree. Question: Why are there seven existences, no more and no less? Answer: It is like being bitten by a seven-step snake, the power of the four elements (earth, water, fire, and wind) can only support seven steps, and the power of the poison can only reach seven steps. In this way, because of the power of karma, there can only be seven lives, and because of the power of the path, there will not be an eighth life. When dwelling in increasing patience, except for the seven lives in the desire realm, all other lives attain non-numerical extinction and will ultimately not appear again. If one transcends death in the human realm and is born in the human realm, completing seven times, it is also complete in the heavens. Although the holy path is present in the middle, because of the continuous power of karma, one will not attain Parinirvana (complete liberation). Question: If one completes seven lives and the Buddha does not appear in the world, how can they attain the fruit of Arhat? Answer: Some say that one can attain the fruit of Arhat while still at home, and after attaining the fruit, one no longer lives at home. Others say that one leaves home in that form, because of the accomplishment of indestructible purity, because of the fulfillment of hope, and because of seeing the faults of evil deeds. Therefore, the Dharma of Srotapanna will not fall into the evil realms. Also, because one is born in the lineage of the Buddha, the flame of wisdom is bright and pure, seeing the faults of the realm, having both cessation and contemplation, and being熏習by the medicine of the holy path, just like the prince of a king, like a person with internal fire, like a skillful fish. Therefore, the Srotapanna will not fall into the evil realms. Although ordinary people may not necessarily fall into the evil realms, it is not said because it is few and uncertain. Because one dwells in the assembly of right determination, it is said to be certain.

。必得涅槃故說趣正覺。七有者如前說。住者中陰。生者生陰。故說住生。更不受餘生故名住苦邊。不必一切須陀洹滿七有也。

若斷三四種　　成就彼對治　餘二生三生　　是說名家家

三因緣故建立家家。謂煩惱斷成就根及受生。煩惱斷者。欲界修道斷煩惱。三品四品斷無有五品斷名家家。若能斷五品者。勢力故必斷六品成斯陀含。非第六品力能障令不至果。成就根者。得彼對治無漏諸根。受生者。或更受欲界。餘二生三生。若三因緣一一不具非家家。有二種家家。若天若人。天家家者。謂欲界天。或受二生三生。或受一天處種類身。或二或三。人家家者。謂人間身。或一天下或二或三。或一家或二或三。問家家有何義。答從家至家而般涅槃故曰家家。須陀洹勝者名家家。

六品煩惱斷　　見道斷一切　是說斯陀含　　謂彼未進行

若欲界修道斷上三品中三品。及見道斷一切盡住果未進行。名斯陀含。問斯陀含有何義。答於此命終生欲界天。一來人間而般涅槃。

若七八品斷　　成就對治根　余則受一生　　是名一種子

若欲界修道斷七品八品。及見道斷一切盡。得彼對治無漏根。欲界餘一生名一種子。三因緣一一不具非一種子。若天一種子受天一身而般涅槃。人間亦爾。

【現代漢語翻譯】現代漢語譯本：因此說趣向正覺才能必定獲得涅槃。『七有』如前文所說。『住』指中陰（antabhava）。『生』指生陰（upapattibhava）。因此說『住生』。因為不再接受其他的生，所以稱為『住苦邊』。並非所有的須陀洹（Srotapanna，入流果）都要經歷完整的七有。

如果斷除了三四種煩惱，成就了對治，還剩下二生或三生，這就稱為家家（sakrdagamin）。

因為三種因緣而建立家家，即煩惱斷、成就根以及受生。『煩惱斷』指欲界修道斷除煩惱。斷除三品或四品煩惱，沒有斷除五品煩惱而稱為家家。如果能斷除五品煩惱，憑藉其力量必定能斷除六品，成就斯陀含（sakrdagamin，一來果）。並非第六品的力量能夠阻礙其證果。『成就根』指獲得對治的無漏諸根。『受生』指或者再次在欲界受生，還剩下二生或三生。如果這三種因緣中任何一個不具備，就不是家家。有兩種家家，天家家和人家家。『天家家』指欲界天，或者受二生或三生，或者受一個天處種類身，或者兩個或者三個。『人家家』指人間身，或者一個天下或者兩個或者三個，或者一家或者兩家或者三家。問：家家有什麼含義？答：從一家到另一家而般涅槃（parinirvana，完全的涅槃），所以叫做家家。比須陀洹更勝一籌的叫做家家。

如果斷除了六品煩惱，以及見道（darshanamarga）斷除了一切，這就稱為斯陀含，指他還沒有進一步修行。

如果斷除了欲界修道斷除的上三品和中三品，以及見道斷除了一切，安住在果位但還沒有進一步修行，就稱為斯陀含。問：斯陀含有什麼含義？答：在此命終后，生到欲界天，再來人間一次而般涅槃。

如果斷除了七品或八品煩惱，成就了對治根，還剩下一次受生，這稱為一種子（ekabijin）。

如果欲界修道斷除了七品或八品，以及見道斷除了一切，獲得了對治的無漏根，在欲界還剩下一次受生，就稱為一種子。如果這三種因緣中任何一個不具備，就不是一種子。如果是天一種子，受一次天身而般涅槃，人間也是這樣。

【English Translation】 English version: Therefore, it is said that one attains Nirvana (Nirvana) by proceeding towards Right Awakening. 'Seven existences' are as previously described. 'Dwelling' refers to the intermediate existence (antabhava). 'Birth' refers to the birth existence (upapattibhava). Hence, it is said 'dwelling and birth'. Because one no longer undergoes other births, it is called 'dwelling at the end of suffering'. Not all Srotapannas (stream-enterers) necessarily complete the full seven existences.

If one severs three or four types of afflictions and achieves their antidotes, with two or three births remaining, this is called a Sakrdagamin (once-returner).

A Sakrdagamin is established due to three conditions: the severance of afflictions, the achievement of roots, and the undergoing of birth. 'Severance of afflictions' refers to the severance of afflictions in the path of cultivation in the desire realm. Severing three or four grades of afflictions, but not severing five grades, is called a Sakrdagamin. If one can sever five grades of afflictions, by that power, one will certainly sever six grades and achieve the state of a Sakrdagamin. The power of the sixth grade cannot obstruct one from attaining the fruit. 'Achievement of roots' refers to obtaining the undefiled roots that are antidotes. 'Undergoing birth' refers to either undergoing birth again in the desire realm, with two or three births remaining. If any one of these three conditions is not met, it is not a Sakrdagamin. There are two types of Sakrdagamins: heavenly Sakrdagamins and human Sakrdagamins. 'Heavenly Sakrdagamins' refer to those in the desire realm heavens, who either undergo two or three births, or undergo one type of heavenly existence, or two or three. 'Human Sakrdagamins' refer to those in the human realm, who either undergo one continent, or two or three, or one family, or two or three. Question: What is the meaning of Sakrdagamin? Answer: Because one attains Parinirvana (complete Nirvana) from one family to another, it is called Sakrdagamin. One who is superior to a Srotapanna is called a Sakrdagamin.

If one severs six grades of afflictions, and the path of seeing (darshanamarga) severs all, this is called a Sakrdagamin, referring to one who has not yet progressed further in practice.

If one severs the upper three and middle three grades of afflictions in the path of cultivation in the desire realm, and the path of seeing severs all, dwelling in the fruit but not yet progressing further, this is called a Sakrdagamin. Question: What is the meaning of Sakrdagamin? Answer: After dying in this life, one is born in the desire realm heavens, and returns to the human realm once before attaining Parinirvana.

If one severs seven or eight grades of afflictions and achieves the antidote roots, with one birth remaining, this is called an Ekabijin (one-seed).

If one severs seven or eight grades of afflictions in the path of cultivation in the desire realm, and the path of seeing severs all, obtaining the undefiled roots that are antidotes, with one birth remaining in the desire realm, this is called an Ekabijin. If any one of these three conditions is not met, it is not an Ekabijin. If it is a heavenly Ekabijin, one undergoes one heavenly existence before attaining Parinirvana, and it is the same for humans.

餘一生種子故說一種子。問何故八品斷名一種子。五品斷不名家家耶。答正使六品斷為家家者猶生欲界。是故欲界業煩惱不為障礙。一種子九品盡生色界。是故欲界業煩惱極作障礙。以是故說三處眾生業極作惱亂。三處后當說。一種子者是上斯陀含。

九品盡不還　　當知有多種　或五及七八　　或復說眾多

九品盡不還者。見道斷一切及欲界修道斷九品結盡當知阿那含。問有爾所煩惱斷。何故世尊說五下分結盡為阿那含耶。答一二四五種。如是一切五下分悉攝故。可惡卑下同義。複次二種下。界下及眾生下。界下者欲界。眾生下者凡夫。貪恚系故。地獄者難度故。身見戒取疑係故。眾生下如守門防邏故。聖人或先斷二結或三結。集斷故說五。不還欲界名阿那含。此亦多種。或五及七八或復說眾多。是說阿那含五種者。謂中般涅槃。生般涅槃。行般涅槃。無行般涅槃。上流般涅槃。七者。中般涅槃有三種。如契經說(中般涅槃三種者一如小迸木火二如小小迸熱鐵三如迸燒鐵丸此即契經說)。四如前說。八者。五種如前說。又現法般涅槃無色界阿那含及不定人。色界五種根建立則十五。中般涅槃上中下根。乃至上流亦如是。地建立則二十。初禪有五。乃至第四禪亦五。種性建立則三十。中般涅槃有六種。謂

【現代漢語翻譯】現代漢語譯本：因為我一生只剩下一個種子，所以說『一種子』。問：為什麼斷了八品煩惱才被稱為『一種子』，而斷了五品煩惱卻不被稱為『家家』呢？答：即使斷了六品煩惱成為『家家』，仍然會生於欲界。因此，欲界的業和煩惱不會成為障礙。『一種子』斷盡九品煩惱才會生於（此處原文缺失，無法翻譯）。因此，欲界的業和煩惱會極大地成為障礙。因此說三處眾生的業極大地造成惱亂。三處之後會講到。『一種子』指的是上斯陀含（Anagami，不還果）。斷盡九品不還果，應當知道有多種。或者五種，或者七種、八種，或者說更多種。斷盡九品不還果，指的是見道斷盡一切煩惱，以及欲界修道斷盡九品結，應當知道是阿那含（Anahat，不還果）。問：斷了這麼多煩惱，為什麼世尊只說斷盡五下分結就是阿那含呢？答：因為一、二、四、五種煩惱，都包含在五下分結中。『可惡』、『卑下』是同義詞。再者，有兩種『下』，即界下和眾生下。界下指的是欲界。眾生下指的是凡夫。因為貪和嗔的束縛。地獄是因為難以度化。因為身見、戒禁取見和疑的束縛。眾生下就像守門人一樣防守。聖人或者先斷二結，或者斷三結。總的來說斷盡五下分結，所以說五下分結盡為阿那含。不還欲界稱為阿那含。這也有多種。或者五種，或者七種、八種，或者說更多種。這裡說阿那含有五種，指的是中般涅槃（Madhya-parinirvana，中般涅槃）、生般涅槃（Upapaduka-parinirvana，生般涅槃）、行般涅槃（Sasankhara-parinirvana，有行般涅槃）、無行般涅槃（Anasankhara-parinirvana，無行般涅槃）、上流般涅槃（Urdhvamsrotas-parinirvana，上流般涅槃）。七種指的是中般涅槃有三種。如契經所說（中般涅槃有三種，一是像小木頭迸出火花，二是像小鐵塊迸出熱氣，三是像迸出燒紅的鐵丸，這就是契經所說的）。四種如前所說。八種指的是，五種如前所說，再加上現法般涅槃（Drsta-dharma-parinirvana，現法涅槃）、無（此處原文缺失，無法翻譯）阿那含以及不定人。**（此處原文缺失，無法翻譯）五種根建立則有十五種。中般涅槃有上中下根，乃至上流也是如此。地建立則有二十種。初禪有五種，乃至第四禪也有五種。種性建立則有三十種。中般涅槃有六種，謂

【English Translation】 English version: Because I have only one seed left in this life, it is called 'Eka-bija' (one-seed). Question: Why is it that cutting off eight phẩm (grades) of afflictions is called 'Eka-bija', but cutting off five phẩm is not called 'Kula-kula' (family to family)? Answer: Even if one cuts off six phẩm and becomes 'Kula-kula', one is still born in the Kama-dhatu (desire realm). Therefore, the karma and afflictions of the desire realm do not become obstacles. 'Eka-bija' is born in ** (missing text in original, cannot translate) only after completely cutting off nine phẩm. Therefore, the karma and afflictions of the desire realm become a great obstacle. Therefore, it is said that the karma of sentient beings in the three places greatly causes disturbance. The three places will be discussed later. 'Eka-bija' refers to the Anagami (non-returner) who is superior. Having exhausted the nine phẩm, the non-returner, it should be known, has many kinds. Or five, or seven, or eight, or again, many. Having exhausted the nine phẩm, the non-returner, refers to the Anagami (non-returner) who has cut off all afflictions in the path of seeing and has exhausted the nine phẩm of fetters in the path of cultivation in the desire realm. Question: Having cut off so many afflictions, why did the World Honored One only say that exhausting the five lower fetters is Anagami? Answer: Because one, two, four, or five kinds of afflictions are all included in the five lower fetters. 'Detestable' and 'base' have the same meaning. Furthermore, there are two kinds of 'lower': lower in realm and lower in sentient beings. Lower in realm refers to the Kama-dhatu (desire realm). Lower in sentient beings refers to ordinary people. Because of the bondage of greed and hatred. The lower realm is because it is difficult to cross over. Because of the bondage of self-view, adherence to precepts, and doubt. Lower in sentient beings is like a gatekeeper guarding. Sages either first cut off two fetters or three fetters. Generally speaking, the five lower fetters are exhausted, so it is said that exhausting the five lower fetters is Anagami. Not returning to the desire realm is called Anagami. This also has many kinds. Or five, or seven, or eight, or again, many. Here it is said that there are five kinds of Anagami, referring to Madhya-parinirvana (intermediate Nirvana), Upapaduka-parinirvana (birth Nirvana), Sasankhara-parinirvana (Nirvana with effort), Anasankhara-parinirvana (Nirvana without effort), and Urdhvamsrotas-parinirvana (upstream Nirvana). Seven kinds refer to the fact that there are three kinds of Madhya-parinirvana. As the sutra says (there are three kinds of Madhya-parinirvana: first, like a small piece of wood bursting into flames; second, like a small piece of iron bursting with heat; third, like a red-hot iron ball bursting out, this is what the sutra says). The four kinds are as previously stated. Eight kinds refer to the fact that the five kinds are as previously stated, plus Drsta-dharma-parinirvana (Nirvana in this life), without ** (missing text in original, cannot translate) Anagami, and uncertain people. ** (missing text in original, cannot translate) Establishing the five roots results in fifteen kinds. Madhya-parinirvana has superior, middle, and inferior roots, and so on, and the upstream is also the same. Establishing the grounds results in twenty kinds. The first dhyana has five kinds, and so on, and the fourth dhyana also has five kinds. Establishing the nature results in thirty kinds. Madhya-parinirvana has six kinds, namely

退法種性。思法護法住法升進法不動法種性。如是乃至上流亦如是。處所建立則八十。梵身天五。如是乃至阿迦膩吒天。種性根建立則九十。地種性建立則百二十。地種性根建立則三百六十。種性處建立則四百八十。種性處根建立則一千四百四十。記曰。

十五有二十　　三十與八十　九十百二十　　及三百六十　四百八十種　　千四百四十　如是廣略說　　攝受阿那含　根地及種性　　處所廣建立　隨彼煩惱斷　　今當次第說

複次一阿那含謂中般涅槃。根建立三。地四。種性六。處所十六。種性根十八。地種性二十四。地離欲三十六。地種性根七十二。處種性九十六。地種性離欲二百一十六。處種性根二百八十八。地種性根離欲六百四十八。處種性離欲八百六十四。處種性根離欲建立二千五百九十二。當知是中般涅槃數。乃至上流亦如是。此一切攝受萬二千九百六十。記曰。

一三四與六　　十六及十八　謂說二十四　　復說三十六　七十有二種　　九十有六種　二百一十六　　二百八十八　六百四十八　　八百六十四　及復說二千　　五百九十二

如是阿那含。其數有五倍(即上二千五百九十二五倍為一萬二千九百六十)。已說一切阿那含。五阿那含相今當說。

【現代漢語翻譯】現代漢語譯本退法種性（會退轉的根性），思法護法住法升進法不動法種性（具有思維修法、守護法、安住於法、提升於法、不動搖於法的根性）。像這樣乃至上流阿那含（超越色界頂層的阿那含）也是如此。處所的建立有八十種。梵身天（Brahmakayika-deva，色界初禪天）有五種。像這樣乃至阿迦膩吒天（Akanishtha-deva，色界頂層天）。種性根的建立有九十種。地種性的建立有一百二十種。地種性根的建立有三百六十種。種性處的建立有四百八十種。種性處根的建立有一千四百四十種。偈頌說：『十五有二十，三十與八十，九十百二十，及三百六十，四百八十種，千四百四十，如是廣略說，攝受阿那含，根地及種性，處所廣建立，隨彼煩惱斷，今當次第說。』再次，一個阿那含（Anagamin，不還果）指的是中般涅槃（Antara-parinibbana，中途入滅）。根的建立有三種。地有四種。種性有六種。處所有十六種。種性根有十八種。地種性有二十四種。地離欲有三十六種。地種性根有七十二種。處種性有九十六種。地種性離欲有二百一十六種。處種性根有二百八十八種。地種性根離欲有六百四十八種。處種性離欲有八百六十四種。處種性根離欲的建立有二千五百九十二種。應當知道這是中般涅槃的數量。乃至上流阿那含也是如此。這一切總共有一萬二千九百六十種。偈頌說：『一三四與六，十六及十八，謂說二十四，復說三十六，七十有二種，九十有六種，二百一十六，二百八十八，六百四十八，八百六十四，及復說二千，五百九十二。』像這樣的阿那含，其數量有五倍（即上面二千五百九十二的五倍為一萬二千九百六十）。已經說完了所有的阿那含，現在將要說五種阿那含的相。五阿那含（five kinds of Anagamin）相今當說。

【English Translation】 English version The Gotrabhu (Gotrabhu, lineage) of declining Dharma, the Gotrabhu of thinking Dharma, protecting Dharma, abiding in Dharma, progressing in Dharma, and the Gotrabhu of non-declining Dharma. Likewise, even the Uddhamsotas (Uddhamsotas, upstream-goers) are the same. The establishment of places is eighty. The Brahmakayika-devas (Brahmakayika-deva, gods of the Brahma-world) are five. Likewise, even the Akanishtha-devas (Akanishtha-deva, gods of the highest form realm). The establishment of the roots of Gotrabhu is ninety. The establishment of the Bhumi-Gotrabhu is one hundred and twenty. The establishment of the roots of Bhumi-Gotrabhu is three hundred and sixty. The establishment of the places of Gotrabhu is four hundred and eighty. The establishment of the roots of the places of Gotrabhu is one thousand four hundred and forty. A verse says: 'Fifteen, twenty, thirty and eighty, ninety, one hundred and twenty, and three hundred and sixty, four hundred and eighty kinds, one thousand four hundred and forty, thus broadly and briefly explained, encompassing the Anagamins (Anagamin, Non-Returners), roots, Bhumis (Bhumi, planes), and Gotrabhu, the places are broadly established, according to the cessation of their afflictions, now I will explain in order.' Furthermore, one Anagamin refers to the Antara-parinibbana (Antara-parinibbana, one who attains Nirvana in between). The establishment of roots is three. The Bhumis are four. The Gotrabhu are six. The places are sixteen. The roots of Gotrabhu are eighteen. The Bhumi-Gotrabhu are twenty-four. The Bhumi-Viraga (Bhumi-Viraga, plane of detachment) are thirty-six. The roots of Bhumi-Gotrabhu are seventy-two. The places of Gotrabhu are ninety-six. The Bhumi-Gotrabhu-Viraga are two hundred and sixteen. The roots of the places of Gotrabhu are two hundred and eighty-eight. The Bhumi-Gotrabhu-Viraga roots are six hundred and forty-eight. The places of Gotrabhu-Viraga are eight hundred and sixty-four. The establishment of the roots of the places of Gotrabhu-Viraga is two thousand five hundred and ninety-two. It should be known that this is the number of Antara-parinibbana. Likewise, even the Uddhamsotas are the same. All of this encompasses twelve thousand nine hundred and sixty. A verse says: 'One, three, four, and six, sixteen and eighteen, it is said twenty-four, again it is said thirty-six, seventy-two kinds, ninety-six kinds, two hundred and sixteen, two hundred and eighty-eight, six hundred and forty-eight, eight hundred and sixty-four, and again it is said two thousand, five hundred and ninety-two.' Such are the Anagamins, their number is five times (that is, five times the above two thousand five hundred and ninety-two, which is twelve thousand nine hundred and sixty). Having spoken of all the Anagamins, now I will speak of the characteristics of the five Anagamins. The characteristics of the five Anagamins (five kinds of Anagamin) will now be discussed.

利根軟煩惱　　住於一種業　是中般涅槃　　分別六種性

利根軟煩惱住於一種業是中般涅槃者。此人利根及軟煩惱。作中陰業增長不作生陰業。彼于欲界沒住色界中陰得無漏道。以此道舍余結而般涅槃。是名中般涅槃。度欲界難故非欲界中陰般涅槃。若欲令般涅槃者。彼應斷不善無記二種結。得若二若三沙門果。越度三界。而欲界中陰於此無能。若色界沒者上流品所攝。問此人幾種性。答分別六種性。中般涅槃當知六種性。退法乃至不動。若說利根不應退種性者不然。彼亦建立九品根故。

精進勤方便　　修習速進道　是生般涅槃　　彼亦有二說

精進勤方便修習速進道是生般涅槃者。生般涅槃人作中陰生陰業。命終受色界天中陰及生陰。彼初生起有行道。謂勤方便及速進道。疾斷余結。初生便般涅槃故說生般涅槃。彼亦有二說者。有說。若初生斷煩惱般涅槃者不然。無舍壽行分故。無有舍壽行者。乃至盡壽住。此義為勝。

第三勤方便　　離於速進道　第四不勤求　　三俱說六種

第三勤方便離於速進道者。彼行般涅槃若差別者。不行速進道。余如前說。名者。起有行道斷余煩惱而般涅槃。是行般涅槃。複次依有為緣三昧斷煩惱而般涅槃。亦是行般涅槃。第四不勤求者。此無

【現代漢語翻譯】現代漢語譯本　利根軟煩惱，住於一種業，是中般涅槃，分別六種性。

『利根軟煩惱住於一種業是中般涅槃』者。此人根器銳利且煩惱輕微，造作中陰之業增長，而不造作生陰之業。此人于欲界死後，住于中陰（死後到投胎之間的過渡期），獲得無漏道（超越世間的智慧）。憑藉此道捨棄剩餘的煩惱結縛而入般涅槃（完全的解脫）。這被稱為中般涅槃。因為度過欲界困難，所以不是在欲界中陰入般涅槃。如果想要令其入般涅槃，那他應當斷除不善和無記兩種結縛，獲得二果或三果沙門果位，超越三界。而欲界中陰對此無能為力。如果死後，屬於上流品所攝。問：此人有幾種根性？答：分別有六種根性。中般涅槃應當知道有六種根性，從退法（容易退失已得的功德）乃至不動法（不會退失已得的功德）。如果說根器銳利的人不應有退的種性，那是不對的。因為也建立了九品根器。

精進勤方便，修習速進道，是生般涅槃，彼亦有二說。

『精進勤方便修習速進道是生般涅槃』者。生般涅槃之人，造作中陰和生陰之業。命終后受**天（色界天）的中陰和生陰。此人最初生起有行道（需要努力才能證悟的道），即勤方便和速進道。迅速斷除剩餘的煩惱結縛。因為初生便入般涅槃，所以說生般涅槃。『彼亦有二說』者。有人說，如果初生就斷煩惱入般涅槃，那是不對的。因為沒有捨棄壽命的行為。沒有捨棄壽命的行為，乃至盡壽而住。此義更為殊勝。

第三勤方便，離於速進道，第四不勤求，三俱說六種。

『第三勤方便離於速進道』者。此人行般涅槃如果有所差別，就是不行速進道。其餘如前所說。名者，起有行道斷除剩餘煩惱而入般涅槃。這是行般涅槃。再次，依靠有為緣三昧（通過有為法為緣而修的三昧）斷煩惱而入般涅槃，也是行般涅槃。『第四不勤求』者。此無

【English Translation】 English version 　Sharp faculties, mild afflictions, abiding in one kind of karma, 　In this, Parinirvana, distinguishing six kinds of nature.

'Sharp faculties, mild afflictions, abiding in one kind of karma, in this, Parinirvana' means: This person has sharp faculties and mild afflictions. They create and increase the karma of the intermediate state (bardo) but do not create the karma of the birth state. After dying in the desire realm, they abide in the intermediate state (the transitional period between death and rebirth) and attain the Anāsrava-mārga (path free from outflows). With this path, they abandon the remaining fetters and attain Parinirvana (complete liberation). This is called intermediate Parinirvana. Because it is difficult to cross the desire realm, it is not Parinirvana in the intermediate state of the desire realm. If one wants to cause Parinirvana, then they should cut off the two kinds of fetters, unwholesome and neutral, and attain the second or third Śrāmaṇa-phala (fruit of asceticism), transcending the three realms. But the intermediate state of the desire realm is incapable of this. If one dies in the intermediate state, they belong to the category of upward-flowing. Question: How many kinds of nature does this person have? Answer: Distinguishing six kinds of nature. One should know that intermediate Parinirvana has six kinds of nature, from falling back (easy to lose attained merits) to non-falling back (not losing attained merits). If it is said that a person with sharp faculties should not have a falling back nature, that is not right. Because nine grades of faculties are also established.

Diligent effort and skillful means, cultivating the path of rapid progress, 　This is birth Parinirvana, about which there are also two views.

'Diligent effort and skillful means, cultivating the path of rapid progress, this is birth Parinirvana' means: A person of birth Parinirvana creates the karma of the intermediate state and the birth state. After death, they receive the intermediate state and the birth state in the **deva realm (form realm). This person initially arises with the path of effort (the path that requires effort to realize), namely diligent effort and the path of rapid progress. They quickly cut off the remaining fetters. Because they attain Parinirvana immediately after birth, it is said to be birth Parinirvana. 'About which there are also two views' means: Some say that if one cuts off afflictions and attains Parinirvana immediately after birth, that is not right. Because there is no act of abandoning the life span. Without abandoning the life span, they abide until the end of their life. This meaning is more superior.

Third, diligent effort, apart from the path of rapid progress, Fourth, not diligently seeking, 　All three are said to have six kinds.

'Third, diligent effort, apart from the path of rapid progress' means: If this person's practice of Parinirvana is different, it is that they do not practice the path of rapid progress. The rest is as said before. It means that they arise with the path of effort, cut off the remaining afflictions, and attain Parinirvana. This is the practice of Parinirvana. Furthermore, relying on the conditioned Samādhi (Samādhi cultivated through conditioned means) to cut off afflictions and attain Parinirvana is also the practice of Parinirvana. 'Fourth, not diligently seeking' means: This is without

行般涅槃亦不勤求亦不行速進道。余如前說。名者。起無行道斷余煩惱而般涅槃。是無行般涅槃。複次依無為緣三昧斷煩惱而般涅槃。亦是無行般涅槃。三俱說六種者。行與無行及生般涅槃。當知俱說六種性。此三種雖皆是生般涅槃。義差別故說三無過。

超半超處處　　是名為上流　此亦六種性　　當知進不進

超半超處處是名為上流者。上流有二種。或先得勛禪或不得。彼先得者。先勛修三禪而後退住初禪。初禪味相應命終生梵天中。彼亦三種。超半超及一切處沒彼超者。生初禪乃至離第三禪。欲勛修滿超第四禪。彼命終生阿迦膩吒天。半超者。從梵天沒或生一二三處。然後生阿迦膩吒天。一切處沒者。生一一處。乃至阿迦膩吒天。先不得勛者。不生凈居天生無色界。余如前說。問此幾種性。答此亦六種性。上流亦六種性。退法乃至不動此非初住不動種性根。謂退法種性于勛修禪退後得見到。當知進不進者。上流者當知有進不進。應作四句。當進修非不進者。謂住欲界梵天。不進非當進者。謂住阿迦膩吒天。亦進亦不進者。謂住余天。非進非不進者。無也。若向無色界者非勛修。是故說生無色界。問世尊說七士夫趣。彼云何建立七士夫趣。答。

謂生根煩惱　　是說有三種　不生亦復然　　及

【現代漢語翻譯】現代漢語譯本：行般涅槃（行般涅槃，通過修行達到涅槃）既不勤奮追求，也不快速前進。其餘的如前所述。『名者』，指發起無行道（無需特別努力的修行道路），斷除剩餘的煩惱而般涅槃（般涅槃，最終的涅槃）。這是無行般涅槃。再次，依靠無為緣三昧（無為緣三昧，一種基於無為法的禪定）斷除煩惱而般涅槃，這也是無行般涅槃。三種都說六種，即行與無行以及生般涅槃。應當知道都說了六種根性。這三種雖然都是生般涅槃，但因為意義上的差別，所以說三種並沒有過失。『超半超處處，是名為上流』。上流（上流，指修行層次不斷提升的修行者）有兩種，或者先得到勛禪（勛禪，通過修行獲得的禪定功德）或者沒有得到。那些先得到勛禪的人，先修行三種禪定，然後退回到初禪。在初禪的滋味相應中命終，生到梵天中。他們也有三種：超、半超以及一切處沒。其中超者，從初禪一直到離開第三禪，想要修行圓滿超越第四禪，他們命終後生到阿迦膩吒天（色界頂天的最高層）。半超者，從梵天去世，或者生到一二三處，然後生到阿迦膩吒天。一切處沒者，生到每一個地方，直到阿迦膩吒天。先前沒有得到勛禪的人，不生到凈居天（凈居天，色界天的第五層），而生到無（無，無想天）。其餘的如前所述。問：這有幾種根性？答：這也是六種根性。上流也有六種根性，退法（退法，容易退轉的）乃至不動（不動，不會退轉的）。這並非初住不動種性的根，指的是退法種性在修行禪定退轉后得到見到。應當知道進不進，上流者應當知道有進不進。應該作四句：應當精進修行而不是不精進的，指的是住在欲界梵天。不精進而不是應當精進的，指的是住在阿迦膩吒天。既精進也不精進的，指的是住在其餘的天。非精進非不精進的，沒有這種情況。如果趨向無者，不是勛修，所以說生到無。問：世尊說七士夫趣（七士夫趣，七種修行人的趣向），他們如何建立這七士夫趣？答：『謂生根煩惱，是說有三種，不生亦復然，及…』

【English Translation】 English version: ' 行般涅槃 (Xing ban niepan, Nirvana attained through practice) neither diligently seeks nor advances quickly on the path. The rest is as previously stated. '名者 (Ming zhe),' refers to initiating the path of no effort, severing remaining afflictions and attaining 般涅槃 (ban niepan, final Nirvana). This is 行般涅槃 (Xing ban niepan) without effort. Furthermore, relying on 無為緣三昧 (wu wei yuan sanmei, Samadhi based on non-action) to sever afflictions and attain 般涅槃 (ban niepan), this is also 行般涅槃 (Xing ban niepan) without effort. All three speak of six types, namely practice with effort, practice without effort, and 生般涅槃 (sheng ban niepan, Nirvana attained upon rebirth). It should be known that all six types of nature are spoken of. Although these three are all 生般涅槃 (sheng ban niepan), there is no fault in speaking of three because of the difference in meaning. '超半超處處，是名為上流 (Chao ban chao chu chu, shi ming wei shang liu).' 上流 (Shang liu, those who constantly improve their level of practice) has two types, either having first attained 勛禪 (xun chan, merits of meditation attained through practice) or not. Those who have first attained 勛禪 (xun chan), first practice three types of meditation, then regress to the first meditation. They die in accordance with the taste of the first meditation and are born in the Brahma heaven. They also have three types: 超 (chao), 半超 (ban chao), and 一切處沒 (yi qie chu mo). Among them, 超 (chao) goes from the first meditation all the way to leaving the third meditation, wanting to practice to fully surpass the fourth meditation. They die and are born in the 阿迦膩吒天 (Akanistha heaven, the highest level of the Form Realm). 半超 (ban chao) dies from the Brahma heaven, or is born in one, two, or three places, then is born in the 阿迦膩吒天 (Akanistha heaven). 一切處沒 (yi qie chu mo) is born in each place, until the 阿迦膩吒天 (Akanistha heaven). Those who have not previously attained 勛禪 (xun chan) are not born in the 凈居天 (jing ju tian, the fifth heaven of the Form Realm), but are born in 無 (wu xiang, the Heaven of Non-Perception). The rest is as previously stated. Question: How many types of nature are there? Answer: There are also six types of nature. 上流 (Shang liu) also has six types of nature, 退法 (tui fa, easily regressing) to 不動 (bu dong, not regressing). This is not the root of the nature of 初住不動 (chu zhu bu dong, initially dwelling without regressing), referring to the 退法 (tui fa) nature obtaining seeing after regressing in the practice of meditation. It should be known that 上流 (shang liu) has advancing and not advancing. Four sentences should be made: Those who should diligently practice and not not practice refer to those dwelling in the Desire Realm Brahma heaven. Those who do not advance but should advance refer to those dwelling in the 阿迦膩吒天 (Akanistha heaven). Those who both advance and do not advance refer to those dwelling in the other heavens. Those who neither advance nor do not advance do not exist. If one tends towards 無 (wu xiang), it is not 勛修 (xun xiu), therefore it is said to be born in 無** (wu xiang). Question: The World Honored One speaks of the Seven Types of Persons (七士夫趣, qi shi fu qu), how are these Seven Types of Persons established? Answer: '謂生根煩惱，是說有三種，不生亦復然，及… (Wei sheng gen fan nao, shi shuo you san zhong, bu sheng yi fu ran, ji...)'

二上流一

一阿那含四因緣故七種建立。所謂根建立。煩惱建立。生不生建立。及上進建立。彼生者。初利根軟煩惱。第二中根中煩惱。第三軟根上煩惱。如生三不生亦三。上流者說上進。凡夫轉還故非上流。無色界上流有五事勝。謂界勝地勝正受勝陰減煩惱斷。雖有五事勝。不得勛修。故不建立士夫趣。

如是九煩惱　　在於上八地　謂彼雙道滅　　世尊之所說

如是九煩惱在於上八地者。如欲界修道斷煩惱有九品。從軟軟至上上。上八地亦如是。謂四禪四無色。彼初見道起以一種道斷九種煩惱。問若色無色界煩惱亦九種。彼何故不建立離欲人耶。答一處中二生非分故。欲界有如是天如是方如是家聖人二生。非色無色界聖人二生。若二生者無生般涅槃乃至上流。謂彼雙道滅世尊之所說者。此三界煩惱當知無礙解脫道滅。無礙道能斷煩惱。得解脫道得解脫證。無礙道斷煩惱。解脫道不失所作故說雙道滅。若言解脫道斷煩惱者。云何為起耶未起耶。若起者彼初盡智生時應有煩惱。此則非究竟。若未起者不應未來道斷煩惱耶。問為何道斷煩惱耶。答。

有垢無垢道　　俱能離八地　住彼說身證　　謂得滅正受

有垢無垢道俱能離八地者。有垢者世俗道。無垢者聖道。除第一有餘地離欲時。

【現代漢語翻譯】現代漢語譯本二上流一

一阿那含（Anāgāmin，不還者）由於四個因緣而有七種建立。這四個因緣是：根建立、煩惱建立、生不生建立，以及上進建立。那些往生者，第一種是利根軟煩惱，第二種是中根中煩惱，第三種是軟根上煩惱。如同往生有三種情況，不往生也有三種情況。上流者指的是不斷上進。凡夫因為會退轉，所以不是上流者。無色界（Arūpadhātu）的上流者有五種殊勝之處，即界勝、地勝、正受勝、陰減和煩惱斷。雖然有這五種殊勝之處，但如果沒有經過修行，就不能建立士夫趣（Purisagati，丈夫趣）。

如是九煩惱在於上八地謂彼雙道滅世尊之所說

如是九種煩惱存在於上八地。如同欲界（Kāmadhātu）修道所斷的煩惱有九品，從軟軟到上上，上八地也是如此，即四禪（catvāri dhyānāni）和四無色定（catasra ārūpya samāpattayaḥ）。在初見道（darśanamārga）生起時，以一種道斷除九種煩惱。有人問：如果色界（Rūpadhātu）和無色界也有九種煩惱，為什麼不建立離欲人呢？回答是：因為一處中二生不圓滿。欲界有這樣的天、這樣的方、這樣的家，聖人可以二生。而色界和無色界的聖人不能二生。如果二生，就沒有無生般涅槃（anuppāda-parinibbāna），乃至上流。所謂『彼雙道滅，世尊之所說』，應當知道，三界（trayo dhātavaḥ）的煩惱是被無礙道（anantariya-magga）和解脫道（vimutti-magga）所滅的。無礙道能夠斷除煩惱，得到解脫道就能證得解脫。無礙道斷除煩惱，解脫道不會失去其作用，所以說是雙道滅。如果說解脫道斷除煩惱，那麼煩惱是生起還是未生起呢？如果已經生起，那麼在初盡智（khaye-ñāṇa）生起時應該還有煩惱，這就不是究竟。如果未生起，那麼不應該說未來的道能斷除煩惱。有人問：是什麼道斷除煩惱呢？回答是：

有垢無垢道俱能離八地住彼說身證謂得滅正受

有垢道和無垢道都能脫離八地。有垢道指的是世俗道（lokiya-magga），無垢道指的是聖道（lokuttara-magga）。除了第一有餘地，其餘的在離欲時。

【English Translation】 English version Two Superior Flows - One

An Anāgāmin (non-returner) has seven kinds of establishments due to four conditions. These four conditions are: root establishment, defilement establishment, birth and non-birth establishment, and progressive advancement establishment. Those who are born, the first is keen faculties and soft defilements, the second is medium faculties and medium defilements, and the third is soft faculties and strong defilements. Just as there are three kinds of births, there are also three kinds of non-births. 'Superior flow' refers to continuous advancement. Ordinary people are not superior flows because they regress. The superior flow in the Arūpadhātu (formless realm) has five superiorities, namely superiority of realm, superiority of plane, superiority of right attainment, reduction of aggregates, and cessation of defilements. Although there are these five superiorities, if there is no cultivation, the state of Purisagati (manly course) cannot be established.

Thus, nine defilements are in the upper eight planes It is said that they are extinguished by the dual paths by the World Honored One

Thus, the nine defilements exist in the upper eight planes. Just as the defilements severed by the path of cultivation in the Kāmadhātu (desire realm) have nine grades, from softest to strongest, so it is in the upper eight planes, namely the four dhyānas (meditative absorptions) and the four arūpya samāpattis (formless attainments). When the initial darśanamārga (path of seeing) arises, nine defilements are severed by one path. Someone asks: If the Rūpadhātu (form realm) and Arūpadhātu also have nine defilements, why are those who have abandoned desire not established? The answer is: because the two births in one place are not complete. In the Kāmadhātu, there are such heavens, such directions, and such families where a noble one can have two births. But noble ones in the Rūpadhātu and Arūpadhātu cannot have two births. If there were two births, there would be no anuppāda-parinibbāna (cessation of rebirth), and thus no superior flow. 'It is said that they are extinguished by the dual paths, by the World Honored One' means that the defilements of the three dhātus (realms) are extinguished by the anantariya-magga (path of immediate consequence) and the vimutti-magga (path of liberation). The path of immediate consequence can sever defilements, and attaining the path of liberation leads to the realization of liberation. The path of immediate consequence severs defilements, and the path of liberation does not lose its function, so it is said that they are extinguished by the dual paths. If it is said that the path of liberation severs defilements, then are the defilements arisen or not arisen? If they have arisen, then there should still be defilements when the initial khaye-ñāṇa (knowledge of destruction) arises, which would not be ultimate. If they have not arisen, then shouldn't it be said that the future path can sever defilements? Someone asks: Which path severs defilements? The answer is:

The path with defilements and the path without defilements both can leave the eight planes Residing there, it is said to be body witness meaning obtaining the cessation attainment

Both the path with defilements and the path without defilements can leave the eight planes. The path with defilements refers to the lokiya-magga (mundane path), and the path without defilements refers to the lokuttara-magga (supramundane path). Except for the first plane with remainder, the others are at the time of abandoning desire.

當知有漏無漏道。離第一有唯無漏。有漏于彼非分故。世俗道攀上地故。離下地煩惱如折樓蟲。非想非非想處無有上地可攀。能離彼結。自地繫縛故不能離自地結。如人被縛不能自解。彼世俗無礙道三行。若粗若苦若粗障。彼現故說粗。三苦成故說苦。易觀故說粗障。解脫道亦三行。謂止妙出。一一行無礙道。下緣解脫道上緣聖行后當說。住彼說身證。謂得滅正受者。住八地見道修道斷。一地見道斷。中住得滅正受說名身證。是故學人于第一有一一離欲中起滅正受。彼或具結所縛得滅正受。或八品盡得。世尊以度諸正受故說言。度一切非想非非想。想知滅身作證具足住法。以涅槃與身合故說身證。滅正受定品當廣說。

金剛喻定次　　必生於盡智　生意我生盡　　應供離諸漏

金剛喻定次必生於盡智者。非想非非想地離欲第九無礙道名金剛三摩提。無一不壞故名金剛。此義擇品當廣說。金剛定次第必生盡智。此初二智。或苦比智或集比智。謂彼盡智起已起自己行。生意我生盡。彼非想非非想處四陰緣有根本故。應供離諸漏者。彼盡智生一切有漏盡名為應供。應一切供養故。害一切煩惱故。更不于有田種識種子故。不動阿羅漢盡智次第無生智起。彼盡智一剎那。無生智或一剎那。若次第等見現在前一剎那。

【現代漢語翻譯】現代漢語譯本：應當知道有煩惱和無煩惱的道路。只有無煩惱的道路才能脫離第一有（指色界、無色界）。因為有煩惱的道路不能達到那個境界，世俗的道路只能攀登上界。脫離下地的煩惱就像折斷樓中的蟲子一樣容易。在非想非非想處（最高禪定境界）沒有更高的境界可以攀登，能夠脫離那個境界的束縛。因為被自身所束縛，所以不能脫離自身的束縛，就像人被束縛不能自己解脫一樣。那些世俗的無礙道有三種行相：粗、苦、粗障。因為它們顯現出來所以說是粗，因為由三種苦組成所以說是苦，因為容易觀察所以說是粗障。解脫道也有三種行相：止、妙、出。每一行都是無礙道。下緣的解脫道，上緣的聖行，後面將會說到。安住于彼處被稱為身證，指的是獲得滅盡正受的人。安住在八地（指四禪八定）中，見道和修道斷除煩惱。一地中的見道斷除煩惱。安住在中間獲得滅盡正受，被稱為身證。因此，學人在第一有中的每一個離欲階段，都可以生起滅盡正受。他們或者被煩惱所束縛而獲得滅盡正受，或者八品煩惱斷盡而獲得。世尊因為已經度過了一切正受，所以說：度過了一切非想非非想。想知滅盡，以身作證，具足安住於法。因為涅槃與身結合，所以說是身證。滅盡正受的定品將在後面詳細說明。

金剛喻定之後，必定生起盡智。生已，我的生命已經終結，堪受供養，遠離一切煩惱。

金剛喻定之後必定生起盡智，指的是在非想非非想地離欲的第九無礙道，被稱為金剛三摩提（一種堅固的禪定）。因為它沒有什麼是不能摧毀的，所以叫做金剛。這個意義在擇品中將會詳細說明。金剛定之後必定生起盡智。這最初的兩個智慧，或者是苦比智，或者是集比智。也就是說，當那個盡智生起之後，就開始了自己的修行。生已，我的生命已經終結，指的是在非想非非想處，四陰（色、受、想、行）因為有根本的原因。堪受供養，遠離一切煩惱，指的是當盡智生起時，一切有煩惱都斷盡，所以被稱為應供。因為堪受一切供養，因為已經摧毀了一切煩惱，因為不再在有田中種植識的種子。不動阿羅漢的盡智之後，無生智生起。那個盡智只有一剎那，無生智或者只有一剎那。如果次第等見現在前一剎那。

【English Translation】 English version: It should be known that there are paths with outflows (with defilements) and without outflows (without defilements). Only the path without outflows can be free from the First Existence (referring to the Form Realm and Formless Realm). Because the path with outflows cannot reach that state, the mundane path can only climb to the upper realms. Abandoning the defilements of the lower realms is as easy as breaking a worm in a tower. In the Realm of Neither Perception Nor Non-Perception (the highest state of meditation), there is no higher realm to climb to, capable of freeing oneself from the bonds of that realm. Because one is bound by oneself, one cannot free oneself from one's own bonds, just as a person who is bound cannot untie himself. Those mundane unobstructed paths have three aspects: coarse, suffering, and coarse obstruction. Because they manifest, they are said to be coarse; because they are composed of three kinds of suffering, they are said to be suffering; because they are easy to observe, they are said to be coarse obstruction. The path of liberation also has three aspects: cessation, excellent, and escape. Each aspect is an unobstructed path. The path of liberation with lower conditions, the noble practice with upper conditions, will be discussed later. Abiding in that place is called 'body witness,' referring to those who have attained the Cessation Attainment (Nirodha-samapatti). Abiding in the Eight Grounds (referring to the Four Dhyanas and Four Formless Attainments), the Path of Seeing and the Path of Cultivation sever defilements. The Path of Seeing in one ground severs defilements. Abiding in the middle, having attained the Cessation Attainment, is called 'body witness.' Therefore, practitioners can generate the Cessation Attainment in each stage of detachment from desire in the First Existence. They either attain the Cessation Attainment while bound by defilements, or after the eight categories of defilements are exhausted. The World-Honored One, because he has passed through all attainments, said: 'Passed through all Neither Perception Nor Non-Perception.' Knowing that perception has ceased, witnessing with the body, fully abiding in the Dharma. Because Nirvana is united with the body, it is called 'body witness.' The qualities of the Cessation Attainment will be explained in detail later.

Next to the Vajra-like Samadhi, the Exhaustion Knowledge will surely arise. Having arisen, my birth is exhausted, worthy of offerings, free from all outflows.

That 'next to the Vajra-like Samadhi, the Exhaustion Knowledge will surely arise' refers to the ninth unobstructed path of detachment from desire in the Realm of Neither Perception Nor Non-Perception, which is called Vajra Samadhi (a firm state of meditation). Because there is nothing that it cannot destroy, it is called Vajra (diamond). This meaning will be explained in detail in the chapter on Discrimination. After the Vajra Samadhi, the Exhaustion Knowledge will surely arise. These first two knowledges are either Knowledge of Suffering by Comparison or Knowledge of Origin by Comparison. That is to say, when that Exhaustion Knowledge arises, it begins its own practice. 'Having arisen, my birth is exhausted' refers to the fact that in the Realm of Neither Perception Nor Non-Perception, the four skandhas (form, feeling, perception, volition) have a fundamental cause. 'Worthy of offerings, free from all outflows' refers to the fact that when the Exhaustion Knowledge arises, all defilements are exhausted, so it is called worthy of offerings. Because one is worthy of all offerings, because one has destroyed all defilements, because one no longer plants the seeds of consciousness in the field of existence. After the Exhaustion Knowledge of the immovable Arhat, the Non-Arising Knowledge arises. That Exhaustion Knowledge lasts only for a moment, and the Non-Arising Knowledge may also last only for a moment. If the sequential equal vision appears in the present moment.

若無生智現在前則相續。時意解脫。盡智或一剎那。若次第等見現在前一剎那。若復盡智現在前則相續。問阿羅漢幾種。答。

阿羅漢六種　　隨信行生五　彼得於二智　　當知時解脫

阿羅漢六種者。謂退法思法護法住法必升進法不動法。若初學地不常方便不頓方便是名退法。思法亦如是堪能思愿護法者。常方便不頓方便以隨護故不退。住法者。頓方便不常方便不退亦不進。必升進者。常方便頓方便是鈍根能得不動。不動法者。常頓方便是利根。有說。若退法者必退。乃至得必升進。必升進者必升進。彼說六種。是欲界阿羅漢。色無色界有二種。住法及不動法有說。退法不必退。若退者唯此種性非余。彼說三界悉有六種阿羅漢。隨信行生五者。此六種阿羅漢中。前五種是信種性。彼成就二智。謂盡智及無學等見。彼或時退故不說無生智。世尊以更不受生故一切契經說更不受後有知如真。當知時解脫者。當知此是時解脫。衣食床臥具處所說法及人隨順故。善根增進不能一切時隨所欲進故。說時解脫。

不動法利根　　是不時解脫　彼得於三智　　自解脫成就

不動法利根是不時解脫者。若不動法一向利根。能一切時隨所欲進修善業。不待眾具。是不時解脫彼得於三智者。彼成就三智。盡智無

【現代漢語翻譯】現代漢語譯本：若無生智（aranata-ñāṇa，不再輪迴的智慧）現在生起，則會持續相續。這是指時意解脫（samayavimutta，在特定條件下獲得的解脫）。盡智（khaye-ñāṇa，知曉煩惱已盡的智慧）可能只在一剎那間。如果次第等見（anupubbanirodha，漸次滅盡）現在生起，也只是一剎那。如果盡智再次生起，則會相續不斷。問：阿羅漢（arahant，已證得涅槃的聖者）有幾種？答：阿羅漢有六種：隨信行者生起五種，他們證得兩種智慧，應當知曉他們是時解脫者。阿羅漢有六種，指的是退法阿羅漢（paribhāṇadhamma，可能退失的阿羅漢）、思法阿羅漢（manodhamma，需要努力思考才能保持的阿羅漢）、護法阿羅漢（arakkhadhamma，需要守護才能保持的阿羅漢）、住法阿羅漢（ṭhitadhamma，安住于果位的阿羅漢）、必升進法阿羅漢（visesabhāgiyadhamma，必定進步的阿羅漢）和不動法阿羅漢（akuppadhamma，不會退轉的阿羅漢）。如果初學之人不常作方便，也不頓作方便，這就是退法阿羅漢。思法阿羅漢也是如此，需要堪能思愿。護法阿羅漢，是常作方便，但不頓作方便，因為需要隨護所以不會退轉。住法阿羅漢，是頓作方便，但不常作方便，不退也不進。必升進阿羅漢，是常作方便和頓作方便，是鈍根者能夠證得不動。不動法阿羅漢，是常作和頓作方便，是利根者。有人說，如果退法阿羅漢必定會退轉，乃至證得必升進，必升進阿羅漢必定會升進。他們所說的六種阿羅漢，是欲界阿羅漢。色界和無色界有二種阿羅漢，住法和不動法。有人說，退法阿羅漢不一定會退轉，如果退轉，也只有這種根性，而不是其他的。他們說三界都有六種阿羅漢。隨信行者生起五種，這六種阿羅漢中，前五種是信種性。他們成就兩種智慧，即盡智和無學等見（asekha-sammādiṭṭhi，無學正見）。他們有時會退轉，所以不說無生智。世尊因為他們不再受生，所以一切契經都說他們不再受後有，如實知曉。應當知曉時解脫者，應當知曉這些人是時解脫者，因為衣食床臥具處所說法和人隨順的緣故，善根才能增進，不能一切時隨心所欲地進步，所以說是時解脫。不動法阿羅漢是利根者，是不時解脫者。他們證得三種智慧，自解脫得以成就。不動法阿羅漢是利根者，是不時解脫者。如果是不動法阿羅漢，而且是一向利根，能夠一切時隨心所欲地進步修習善業，不依賴外在的資具，這就是不時解脫。他們證得三種智慧，他們成就三種智慧，盡智、無

【English Translation】 English version: If the wisdom of non-arising (aranata-ñāṇa, the wisdom of no more rebirth) arises now, it will continue in succession. This refers to the liberation of mind in due season (samayavimutta, liberation attained under specific conditions). The wisdom of exhaustion (khaye-ñāṇa, the wisdom of knowing that defilements are exhausted) may only be for a moment. If the successive equal vision (anupubbanirodha, gradual cessation) arises now, it is also only for a moment. If the wisdom of exhaustion arises again, then it will continue in succession. Question: How many kinds of Arhats (arahant, enlightened beings who have attained Nirvana) are there? Answer: There are six kinds of Arhats: five arise from those who follow by faith, they attain two kinds of wisdom, and it should be known that they are liberated in due season. There are six kinds of Arhats, referring to the Arhat who is liable to fall away (paribhāṇadhamma, Arhat who may regress), the Arhat who needs to contemplate (manodhamma, Arhat who needs to exert effort to maintain), the Arhat who needs protection (arakkhadhamma, Arhat who needs to guard against falling away), the Arhat who abides (ṭhitadhamma, Arhat who abides in the fruition), the Arhat who is sure to advance (visesabhāgiyadhamma, Arhat who is bound to progress), and the Arhat who is unshakeable (akuppadhamma, Arhat who is irreversible). If a beginner does not constantly practice and does not practice suddenly, this is called an Arhat liable to fall away. The Arhat who needs to contemplate is also like this, needing to be able to contemplate and aspire. The Arhat who needs protection constantly practices but does not practice suddenly, because they need to guard against falling away, they do not regress. The Arhat who abides practices suddenly but does not constantly practice, neither regressing nor advancing. The Arhat who is sure to advance constantly practices and practices suddenly, being dull-witted and able to attain the unshakeable. The Arhat who is unshakeable constantly and suddenly practices, being sharp-witted. Some say that if an Arhat is liable to fall away, they will surely fall away, until they attain the state of being sure to advance, and the Arhat who is sure to advance will surely advance. The six kinds of Arhats they speak of are Arhats in the desire realm. In the form and formless realms, there are two kinds of Arhats: the Arhat who abides and the Arhat who is unshakeable. Some say that the Arhat liable to fall away will not necessarily fall away, and if they do fall away, it is only this type of person, not others. They say that all three realms have six kinds of Arhats. Five arise from those who follow by faith; among these six kinds of Arhats, the first five are of the faith type. They achieve two kinds of wisdom, namely the wisdom of exhaustion and the unexcelled right view (asekha-sammādiṭṭhi, the right view of one beyond learning). Because they sometimes regress, the wisdom of non-arising is not mentioned. Because the World-Honored One no longer undergoes rebirth, all the sutras say that they no longer undergo future existence, knowing the truth. It should be known that those liberated in due season should be known as those who are liberated in due season, because good roots can increase due to suitable clothing, food, bedding, lodging, places, teachings, and people, but they cannot always progress as they wish, so they are said to be liberated in due season. The Arhat who is unshakeable and sharp-witted is liberated out of due season. They attain three kinds of wisdom, and self-liberation is accomplished. The Arhat who is unshakeable and sharp-witted is liberated out of due season. If the Arhat is unshakeable and consistently sharp-witted, they can always progress and cultivate good deeds as they wish, without relying on external requisites, this is liberation out of due season. They attain three kinds of wisdom, they achieve three kinds of wisdom: the wisdom of exhaustion, the wisdom of

生智及無學等見。是不退法。自解脫成就者。當知彼自已相似名解脫成就。時意解脫者。待時故。時意解脫成就不動法者。不動故。不為煩惱所動故說不動。是不退義。問何故時意解脫名為愛非不動耶。答彼極自護故。猶如一目不自在故。畏退故。如借他物彼相系善根非分故。不動解脫有相系善根。謂彼有餘三摩提故。是故不名愛(謂空空無愿無愿無作無作以定舍定名相系)。

慧解脫當知　　不得滅盡定　若得滅盡定　　當知俱解脫

慧解脫當知不得滅盡定者。此六種阿羅漢不得滅盡定者說慧解脫。以慧力解脫煩惱障故名慧解脫。若得滅盡定當知俱解脫者。此六種阿羅漢得滅盡定者說俱解脫。彼慧力離煩惱障心得解脫。滅正受力離解脫障得解脫。是故名俱解脫。若復退法一切俱解脫作四句。退法非俱解脫者。謂退法不得滅盡定。俱解脫非退法者。謂五種羅漢得滅盡定。亦退法亦俱解脫者。謂退法得滅盡定。亦非退法亦非俱解脫者。謂五種羅漢不得滅盡定乃至不動解脫亦如是。

諸根說九種　　亦說九種人　七種諸聲聞　　緣覺及如來

此說九種根。謂軟軟乃至上上。阿羅漢人亦九種。謂前五種及二不動解脫。或因時解脫得不動。或始得不動。此七種聲聞及緣覺如來是名九種人。已說根建立

【現代漢語翻譯】現代漢語譯本：生智（sheng zhi，具有生得智慧）及無學（wuxue，已證阿羅漢果位）等見，這是不退轉之法。自解脫成就者，應當知道他們自己已經相似地獲得了名為解脫的成就。有時意解脫者，因為等待時機。時意解脫成就的不動法者，因為不動搖。因為不被煩惱所動搖，所以說是不動，這是不退轉的意義。問：為什麼時意解脫被稱為愛，而不是不動呢？答：因為他們極度地自我保護，就像一隻眼睛不自由一樣，畏懼退轉。就像借用他人的物品一樣，他們的相系善根並非完整。不動解脫有相系善根，因為他們有剩餘的三摩提（sanmodi，禪定）。因此不被稱為愛（指以空、無愿、無作等禪定捨棄禪定，名為相系）。

慧解脫應當知道，不得滅盡定（miejin ding，一種高級禪定境界）。如果得到滅盡定，應當知道是俱解脫（jujietuo，同時具有慧解脫和滅盡定）。

慧解脫應當知道不得滅盡定，這六種阿羅漢不得滅盡定，所以說是慧解脫。因為以智慧的力量解脫煩惱障，所以名為慧解脫。如果得到滅盡定，應當知道是俱解脫，這六種阿羅漢得到滅盡定，所以說是俱解脫。他們以智慧的力量脫離煩惱障，心得解脫；以滅盡正受的力量脫離解脫障，得到解脫。因此名為俱解脫。如果退法（tuifa，容易退轉的修行者）一切俱解脫，可以作四句分析：退法非俱解脫者，指退法不得滅盡定；俱解脫非退法者，指五種阿羅漢得到滅盡定；亦退法亦俱解脫者，指退法得到滅盡定；亦非退法亦非俱解脫者，指五種阿羅漢不得滅盡定。乃至不動解脫也是如此。

諸根（zhugen，指修行者的根器）說有九種，也說有九種人。七種諸聲聞（shengwen，聽聞佛法而修行證果者），緣覺（yuanjue，不依師教，自己悟道者）及如來（rulai，佛的稱號之一）。

這裡說有九種根器，即軟軟乃至上上。阿羅漢也有九種，即前五種及二種不動解脫。或者因為時解脫而得到不動，或者開始得到不動。這七種聲聞及緣覺、如來，合稱九種人。已經說完根器的建立。

【English Translation】 English version: Those who possess innate wisdom (sheng zhi) and those who are beyond learning (wuxue, referring to Arhats), etc., see this as the Dharma of non-regression. Those who have achieved self-liberation should know that they have similarly attained the accomplishment called liberation. Those who are liberated by time, because they await the opportune moment. Those who achieve the immovable Dharma through liberation by time, because of their immovability. Because they are not moved by afflictions, it is said to be immovable, which is the meaning of non-regression. Question: Why is liberation by time called attachment rather than immovability? Answer: Because they are extremely self-protective, like a single eye that is not free, fearing regression. Like borrowing another's belongings, their interconnected roots of goodness are not complete. Immovable liberation has interconnected roots of goodness, because they have remaining Samadhi (sanmodi, meditative absorption). Therefore, it is not called attachment (referring to abandoning Samadhi with emptiness, wishlessness, non-action, etc., which is called interconnected).

It should be known that wisdom liberation does not attain cessation meditation (miejin ding, a high level of meditative attainment). If cessation meditation is attained, it should be known as both liberation (jujietuo, possessing both wisdom liberation and cessation meditation).

It should be known that wisdom liberation does not attain cessation meditation. These six types of Arhats who do not attain cessation meditation are said to have wisdom liberation. Because they liberate the obstructions of afflictions through the power of wisdom, they are called wisdom liberation. If cessation meditation is attained, it should be known as both liberation. These six types of Arhats who attain cessation meditation are said to have both liberation. They liberate the obstructions of afflictions through the power of wisdom, and their minds are liberated; they liberate the obstructions of liberation through the power of cessation right concentration, and they attain liberation. Therefore, they are called both liberation. If all those who are prone to regression (tuifa, practitioners who are easily prone to regression) have both liberation, four statements can be made: Those who are prone to regression are not those with both liberation, referring to those who are prone to regression and do not attain cessation meditation; those with both liberation are not those who are prone to regression, referring to the five types of Arhats who attain cessation meditation; those who are both prone to regression and have both liberation, referring to those who are prone to regression and attain cessation meditation; those who are neither prone to regression nor have both liberation, referring to the five types of Arhats who do not attain cessation meditation. And so on, immovable liberation is also the same.

The faculties (zhugen, referring to the faculties of practitioners) are said to be of nine types, and there are also said to be nine types of people. The seven types of Shravakas (shengwen, those who hear the Buddha's teachings and practice to attain enlightenment), Pratyekabuddhas (yuanjue, those who attain enlightenment on their own without a teacher), and Tathagatas (rulai, one of the titles of the Buddha).

Here, it is said that there are nine types of faculties, namely, soft-soft to supreme-supreme. There are also nine types of Arhats, namely, the previous five types and the two types of immovable liberation. Or, one attains immovability through liberation by time, or one begins to attain immovability. These seven types of Shravakas, Pratyekabuddhas, and Tathagatas are collectively called the nine types of people. The establishment of the faculties has been explained.

人。若人成就根今當說。

軟中最軟根　　是為初種人　乃至增上上　　第九人當知

彼退法成就軟軟根。思法軟中。護法軟上。住法中軟。升進中中。因時解脫種性不動法中上。初不動解脫上軟。緣覺上中。如來上上。

謂以學種性　　得彼無學果　或即彼種性　　或進不退轉

六種阿羅漢。或以學地如是種性得阿羅漢。即彼種性羅漢。或增益根得不退轉。彼種性修習根故。彼退法有三事後當說。不動法唯一事。即住彼般涅槃。余阿羅漢有二事。已說根本種性阿羅漢。增進根今當說。

所謂三四五　　六七次第增　是諸退法等　　說五羅漢等

彼退法有三事。謂退住學法退法根。若住彼般涅槃若上增進根。思法有四事。謂退住學根退即住退法根。若異者應進不退。前說彼種性不退故。住退法根即住彼般涅槃上增進根。護法有五事。謂護法退住學根住退法根住思法根。即住彼般涅槃上增進根。住法六種。必升進七。隨其義說。已說建立賢聖人相。建立法今當說。

謂隨信行法　　若隨法行法　及與見諦道　　是盡同一相

隨信行法隨法行法及見諦道。此三種法盡同一相。差別者。隨信行者鈍根。隨法行者利根。

于中諸根法　　是名未知根　謂余有學法　　

【現代漢語翻譯】現代漢語譯本：關於成就根性的人，現在應當解說。

最軟中的最軟根性，是最初的那種人。乃至增上上的根性，應當知道那是第九種人。

退法阿羅漢成就軟軟根性。思法阿羅漢成就軟中根性。護法阿羅漢成就軟上根性。住法阿羅漢成就中軟根性。升進阿羅漢成就中中根性。因時解脫種性的阿羅漢成就鈍根的不動法中上根性。初不動解脫阿羅漢成就上軟根性。緣覺成就上中根性。如來成就上上根性。

意思是說以有學（Śaikṣa）的種性，獲得那無學（Aśaikṣa）的果位。或者就是以那樣的種性，或者增進而不退轉。

有六種阿羅漢。或者以有學地的如此種性獲得阿羅漢，就是以那樣的種性成為阿羅漢。或者增益根性而得到不退轉。因為那樣的種性修習根性的緣故。那退法阿羅漢有三件事，之後會說到。不動法阿羅漢只有一件事，就是住在那裡般涅槃（Parinirvāṇa）。其餘的阿羅漢有兩件事。已經說了根本種性的阿羅漢，現在應當說增進根性的阿羅漢。

所謂三、四、五，六、七次第增加。這些是退法等阿羅漢，所說的五種阿羅漢等。

那退法阿羅漢有三件事，就是退、住、學法退法根。如果住在那裡般涅槃，或者向上增進根性。思法阿羅漢有四件事，就是退、住、學根、退即住退法根。如果不是這樣，就應該增進而不退轉。前面說了那樣的種性不會退轉的緣故。住退法根就是住在那裡般涅槃，向上增進根性。護法阿羅漢有五件事，就是護法退、住、學根、住退法根、住思法根。就是住在那裡般涅槃，向上增進根性。住法阿羅漢有六種。必升進阿羅漢有七種。隨著它的意義解說。已經說了建立賢聖人的相狀，現在應當說建立法。

所謂隨信行法，或者隨法行法。以及見諦道，這些都儘是同一相。

隨信行（Śraddhānusārin）法、隨法行（Dharmānusārin）法以及見諦道（Darśanamārga）。這三種法都儘是同一相。差別在於，隨信行的人是鈍根，隨法行的人是利根。

在這些法中的諸根法，是名為未知根。就是其餘的有學法。

【English Translation】 English version: Now, concerning the person who has accomplished roots, I shall explain.

The softest of the soft roots, this is the first type of person. Up to the most superior of the superior, know that to be the ninth type of person.

The 'Retrogressing Dharma' (Parhāṇadharma) Arhat achieves the softest of the soft roots. The 'Thinking Dharma' (Smaraṇadharma) Arhat achieves the soft-middle roots. The 'Protecting Dharma' (Rakṣadharma) Arhat achieves the soft-superior roots. The 'Abiding Dharma' (Sthānadharma) Arhat achieves the middle-soft roots. The 'Progressing' (Prativedhanadharma) Arhat achieves the middle-middle roots. The 'Liberation by Condition' (Samayavimukta) Arhat achieves the dull-rooted, unmoving Dharma middle-superior roots. The 'Initial Unmoving Liberation' Arhat achieves the superior-soft roots. The Pratyekabuddha achieves the superior-middle roots. The Tathāgata achieves the superior-superior roots.

Meaning, with the 'learning' (Śaikṣa) seed nature, one obtains that 'no-more-learning' (Aśaikṣa) fruit. Or, with that very seed nature, one progresses without retrogressing.

There are six types of Arhats. Either with such a seed nature in the ground of learning, one obtains Arhatship, that is, becoming an Arhat with that very seed nature. Or, by increasing the roots, one obtains non-retrogression. Because that seed nature cultivates the roots. That 'Retrogressing Dharma' Arhat has three matters, which will be spoken of later. The 'Unmoving Dharma' (Acaladharma) Arhat has only one matter, which is abiding there in Parinirvāṇa. The remaining Arhats have two matters. The Arhats of the fundamental seed nature have already been spoken of; now, the Arhats of progressing roots shall be spoken of.

So-called three, four, five, six, seven increase in order. These are the 'Retrogressing Dharma' Arhats, etc., the five types of Arhats, etc., that are spoken of.

That 'Retrogressing Dharma' Arhat has three matters, which are retrogressing, abiding, learning Dharma, and the root of retrogressing Dharma. If one abides there in Parinirvāṇa, or progresses upwards in roots. The 'Thinking Dharma' Arhat has four matters, which are retrogressing, abiding, learning roots, and retrogressing, that is, abiding in the root of retrogressing Dharma. If it were not so, one should progress without retrogressing, because it was said earlier that such a seed nature does not retrogress. Abiding in the root of retrogressing Dharma is abiding there in Parinirvāṇa, progressing upwards in roots. The 'Protecting Dharma' Arhat has five matters, which are protecting Dharma, retrogressing, abiding, learning roots, abiding in the root of retrogressing Dharma, and abiding in the root of 'Thinking Dharma'. That is, abiding there in Parinirvāṇa, progressing upwards in roots. The 'Abiding Dharma' Arhat has six types. The 'Definitely Progressing' Arhat has seven. Explain according to its meaning. The characteristics of establishing a worthy and holy person have already been spoken of; now, establishing the Dharma shall be spoken of.

So-called 'Following Faith' (Śraddhānusārin) Dharma, or 'Following Dharma' (Dharmānusārin) Dharma. And the Path of Seeing Truth (Darśanamārga), these are all entirely the same in appearance.

'Following Faith' Dharma, 'Following Dharma' Dharma, and the Path of Seeing Truth. These three types of Dharma are all entirely the same in appearance. The difference is that the person 'Following Faith' is of dull roots, and the person 'Following Dharma' is of sharp roots.

Among these Dharmas, the roots of Dharma are called the 'Unknown Root'. That is, the remaining Dharmas of those still learning.

佛說已知根

于中諸根法是名未知根者。彼見諦所攝根數有九法。謂意根樂根喜根舍根信等五根。是名未知根。此諸根。隨信行隨法行所成就。名者。未知當知故說未知根。問苦法忍生觀欲界五陰。后苦法智生非於五陰。已知當知耶。若言未知當知此則不然。答忍非智非智性故無過。忍是見非智性故。以智知故非不然。謂余有學法佛說已知根者。除見道學法余學法。即此根數九法說已知根。此根信解脫見到身證所成就。雖道比智生觀道比忍。是未知當知以少故不說。如大海一渧須彌一塵虛空蚊處。

當知無學法　　是說無知根　得果舍前道　　無礙智所說

當知無學法是說無知根者。當知無學法即此根數九法說無知根。此根慧解脫俱解脫所成就。彼見道六地四禪未來中間。非上地方便善根。非分及非廣境界故。修道學法九地。此六地及三無色五陰性。得果舍前道無礙智所說者。得果時當知舍前無漏道得須陀洹果。舍見得斯陀含果。若先倍欲盡亦舍見道。若次第者。舍須陀洹果及須陀洹進向道得阿那含果。若先欲愛盡亦舍見道。若次第者。舍斯陀含果及斯陀含進向道得阿羅漢果。舍阿那含果及阿那含進向道。問世尊說隨信行等七人。云何建立耶。答。

方便及諸根　　正受解脫俱　當知賢聖七

【現代漢語翻譯】現代漢語譯本佛說已知根

于這些根法中，被稱為『未知根』的是指，在見諦所包含的根中，有九種法，即意根、樂根、喜根、舍根以及信等五根（信根、精進根、念根、定根、慧根）。這些被稱為『未知根』。這些根由隨信行（saddhānusārī）和隨法行（dhammānusārī）的人所成就。之所以稱為『未知根』，是因為它們是『未知當知』的。有人問：苦法忍（khanti-ñāṇa）生起時，觀察欲界的五陰（pañcakkhandha），之後苦法智（ñāṇa）生起時，是否不再觀察這五陰，而是『已知當知』了呢？如果說仍然是『未知當知』，那就不對了。回答是：忍（khanti）不是智（ñāṇa），因為它不是智的性質，所以沒有過失。忍是見（dṛṣṭi），不是智的性質，因為是通過智來了解的，所以不能說不是『已知當知』。對於其他的有學（śaikṣa）之人，佛說『已知根』，指的是除了見道（darśanamārga）之外的有學之法，也就是這九種根法被稱為『已知根』。這些根由信解脫（saddhāvimutta）和見到身證（kāyasakkhi）的人所成就。雖然道比智（anvaya-jñāna）生起時，觀察道比忍（anvaya-khanti），但因為數量少，所以不特別說明，就像大海中的一滴水，須彌山（Sumeru）上的一粒塵土，虛空中蚊子所佔的地方一樣。

當知無學法，是說無知根，得果舍前道，無礙智所說。

『當知無學法，是說無知根』指的是，當知無學法（aśaikṣa-dharma），也就是這九種根法被稱為『無知根』。這些根由慧解脫（paññāvimutta）和俱解脫（ubhatobhāga-vimutta）的人所成就。見道（darśanamārga）包括六地（ṣaṭbhūmika）、四禪（catu-dhyāna）、未來中間禪（anāgāmiphala-samāpatti），不包括上地（ūrdhvabhūmika）的方便善根（upāya-kuśalamūla），因為它們不是分（bhāga）和廣境界（vipula-gocara）。修道（bhāvanāmārga）包括九地（navabhūmika），即這六地和三個無色界（ārūpyadhātu）的五陰（pañcakkhandha）性質。『得果舍前道，無礙智所說』指的是，證得果位（phala）時，應當知道捨棄之前的無漏道（anāsrava-mārga）。證得須陀洹果（srotaāpanna-phala）時，捨棄見道（darśanamārga）；證得斯陀含果（sakṛdāgāmin-phala）時，如果先前已經斷盡欲界（kāmadhātu）的煩惱，也捨棄見道。如果是次第證得，則捨棄須陀洹果和須陀洹進向道（srotaāpattimagga），證得阿那含果（anāgāmin-phala）。如果先前已經斷盡欲愛（kāmarāga），也捨棄見道。如果是次第證得，則捨棄斯陀含果和斯陀含進向道（sakṛdāgāmimagga），證得阿羅漢果（arhat-phala），捨棄阿那含果和阿那含進向道（anāgāmimagga）。有人問：世尊（Bhagavān）所說的隨信行等七人（saddhānusārī），是如何建立的呢？回答是：

方便及諸根，正受解脫俱，當知賢聖七。

【English Translation】 English version The Buddha on the Known Root

Among these root-dharmas, those called 'unknown roots' refer to the nine dharmas included in the roots associated with the vision of truth (darśana-satya), namely the mind-root (manas-indriya), the pleasure-root (sukha-indriya), the joy-root (prīti-indriya), the equanimity-root (upekṣā-indriya), and the five roots beginning with faith (śraddhā), i.e., the faith-root (śraddhā-indriya), the energy-root (vīrya-indriya), the mindfulness-root (smṛti-indriya), the concentration-root (samādhi-indriya), and the wisdom-root (prajñā-indriya). These are called 'unknown roots'. These roots are accomplished by those who follow faith (saddhānusārī) and those who follow dharma (dhammānusārī). They are called 'unknown roots' because they are 'unknown yet to be known'. Someone asks: When the forbearance-knowledge of suffering (khanti-ñāṇa) arises, it observes the five aggregates (pañcakkhandha) of the desire realm (kāmadhātu). Later, when the knowledge of suffering (ñāṇa) arises, does it no longer observe these five aggregates, but rather are they 'known and to be known'? If it is said that they are still 'unknown and to be known', that is not correct. The answer is: Forbearance (khanti) is not knowledge (ñāṇa), because it is not of the nature of knowledge, so there is no fault. Forbearance is vision (dṛṣṭi), not of the nature of knowledge, because it is understood through knowledge, so it cannot be said that it is not 'known and to be known'. For other learners (śaikṣa), the Buddha spoke of 'known roots', referring to the learned dharmas other than the path of seeing (darśanamārga), that is, these nine root-dharmas are called 'known roots'. These roots are accomplished by those who are liberated by faith (saddhāvimutta) and those who are witnesses by body (kāyasakkhi). Although when the knowledge of inference (anvaya-jñāna) arises, it observes the forbearance of inference (anvaya-khanti), it is not specifically mentioned because it is small in quantity, like a drop of water in the ocean, a speck of dust on Mount Sumeru (Sumeru), or the space occupied by a mosquito in the sky.

Know the unlearned dharma, which is said to be the root of unknowing; attaining the fruit, abandoning the previous path, as spoken by unobstructed knowledge.

'Know the unlearned dharma, which is said to be the root of unknowing' refers to knowing the unlearned dharma (aśaikṣa-dharma), that is, these nine root-dharmas are called 'roots of unknowing'. These roots are accomplished by those who are liberated by wisdom (paññāvimutta) and those who are liberated in both ways (ubhatobhāga-vimutta). The path of seeing (darśanamārga) includes the six planes (ṣaṭbhūmika), the four dhyānas (catu-dhyāna), and the intermediate state of the future (anāgāmiphala-samāpatti), but does not include the expedient wholesome roots (upāya-kuśalamūla) of the upper planes (ūrdhvabhūmika), because they are not part (bhāga) and vast scope (vipula-gocara). The path of cultivation (bhāvanāmārga) includes the nine planes (navabhūmika), that is, the nature of the five aggregates (pañcakkhandha) of these six planes and the three formless realms (ārūpyadhātu). 'Attaining the fruit, abandoning the previous path, as spoken by unobstructed knowledge' refers to, when attaining the fruit (phala), one should know to abandon the previous unconditioned path (anāsrava-mārga). When attaining the fruit of stream-enterer (srotaāpanna-phala), one abandons the path of seeing (darśanamārga); when attaining the fruit of once-returner (sakṛdāgāmin-phala), if one has already exhausted the defilements of the desire realm (kāmadhātu), one also abandons the path of seeing. If one attains it sequentially, one abandons the fruit of stream-enterer and the path leading to stream-entry (srotaāpattimagga), and attains the fruit of non-returner (anāgāmin-phala). If one has already exhausted desire-attachment (kāmarāga), one also abandons the path of seeing. If one attains it sequentially, one abandons the fruit of once-returner and the path leading to once-returning (sakṛdāgāmimagga), and attains the fruit of arhat (arhat-phala), abandoning the fruit of non-returner and the path leading to non-returning (anāgāmimagga). Someone asks: How are the seven types of individuals, such as the follower of faith (saddhānusārī), as spoken by the World-Honored One (Bhagavān), established? The answer is:

Expedient means and the roots, right reception and liberation together, know these to be the seven noble ones.

事則說有六

方便及諸根正受解脫俱當知賢聖七者。五因緣故說七人名七非事七。五因緣者。謂方便根正受解脫正受解脫。方便者。隨信行隨法行。隨信行者。信多故說隨信行。先種諸業信他故作。后得道已以本名說。隨法行者。先自思惟興造諸業。后得道已以本名說。根者。信解脫見到。鈍根說信解脫。利根說見到。正受者。是身證。解脫者。是慧解脫。正受解脫者。是俱解脫。事則說有六者。此諸聖人有六。見道有二。謂隨信行隨法行。修道有二。謂信解脫見到。無學道有二。謂時解脫不時解脫。隨信行人應說一。謂七人根故。應說三。謂軟中上種性故。應說五。謂退法乃至必升進道故。應說十五。住苦法忍乃至道比忍。離欲者應說七十三。欲界離欲十。謂具縛乃至九品盡。初禪九。乃至無所有處。複次根種性道依建立增亦應廣說。如是隨信行人有十四萬七千八百二十五。彼所攝受。

一三五十五　　及與七十三　謂根種性道　　離煩惱當知　三倍次五倍　　十五及九倍　如是眾多種　　唯說隨信行

當知余聖人隨其義亦應如是說。問如契經說向須陀洹等八人此云何。答。

以有五事故　　說有八人名　先後事各一　　中間則有三

此四向四果說八人。名事有五。向須陀

【現代漢語翻譯】現代漢語譯本關於『事』，則可以分為六種。

『方便』、『諸根』、『正受』、『解脫』，以及『俱解脫』，應當瞭解賢聖有七種。因為五種因緣的緣故，說有七種人，稱為『七非事七』。這五種因緣是：『方便』、『根』、『正受』、『解脫』、『正受解脫』。『方便』指的是隨信行（Sradhanusarin）和隨法行（Dharmanusarin）。隨信行的人，因為信心較多，所以稱為隨信行。他們先種下各種業，因為相信他人而造作，後來證得道果后，仍然以本來的名稱稱呼。隨法行的人，先是自己思惟，然後興造各種業，後來證得道果后，仍然以本來的名稱稱呼。『根』指的是信解脫（Sraddhadhimukta）和見到（Dristiprapta）。鈍根的人稱為信解脫，利根的人稱為見到。『正受』指的是身證（Kayasaksi）。『解脫』指的是慧解脫（Prajnavimukta）。『正受解脫』指的是俱解脫（Ubhayatobhaga）。關於『事』，則可以分為六種，這些聖人有六種。見道（Darshana-marga）有二種，即隨信行和隨法行。修道（Bhavana-marga）有二種，即信解脫和見到。無學道（Asaiksa-marga）有二種，即時解脫（Samayavimukta）和不時解脫（Asamayavimukta）。隨信行的人，應該說有一種，因為是七人的根本。應該說有三種，因為有下、中、上三種根性。應該說有五種，因為有退法（Parihanadharmin）乃至必升進道（Niyato）。應該說有十五種，住在苦法忍（Duhkha-dharma-ksanti）乃至道比忍（Marga-anvaya-ksanti）。離欲者應該說有七十三種。欲界（Kama-dhatu）離欲有十種，即具縛（Sakrdagamin）乃至九品盡。初禪（Prathama-dhyana）有九種，乃至無所有處（Akincanyayatana）。更進一步說，根、種性、道，依據建立的增益，也應該廣泛地說明。像這樣，隨信行的人有十四萬七千八百二十五種，他們所攝受的。

一、三、五、十五，以及七十三，指的是根、種性、道，以及煩惱的解脫，應當知曉。三倍、其次五倍、十五倍以及九倍，像這樣眾多種類，只是說了隨信行。

應當知道其餘的聖人，也應該按照這個意義來說明。問：如契經所說，向須陀洹（Srotapanna-pratipannaka）等八人，這是為什麼呢？答：

因為有五種事故，所以說有八種人名。先後各有一次，中間則有三次。

這是用四向四果來說明八人。名和事有五種。向須陀洹

【English Translation】 English version Regarding 『things,』 they can be divided into six types.

『Expedient means (Upaya)』, 『faculties (Indriya)』, 『right attainment (Samyaksamapatti)』, 『liberation (Vimoksha)』, and 『liberation-and-right-attainment (Ubhayatobhaga)』, one should understand that there are seven types of noble ones (Arya). Because of five causes, it is said that there are seven types of people, called 『seven non-things seven』. These five causes are: 『expedient means』, 『faculties』, 『right attainment』, 『liberation』, and 『liberation-and-right-attainment』. 『Expedient means』 refers to the follower of faith (Sradhanusarin) and the follower of Dharma (Dharmanusarin). The follower of faith, because of having more faith, is called the follower of faith. They first plant various karmas, acting because they believe in others, and after attaining the path, they are still called by their original name. The follower of Dharma, first thinks for themselves, then creates various karmas, and after attaining the path, they are still called by their original name. 『Faculties』 refers to the faith-liberated (Sraddhadhimukta) and the vision-attained (Dristiprapta). Those with dull faculties are called faith-liberated, and those with sharp faculties are called vision-attained. 『Right attainment』 refers to body-witness (Kayasaksi). 『Liberation』 refers to wisdom-liberated (Prajnavimukta). 『Liberation-and-right-attainment』 refers to liberated-both-ways (Ubhayatobhaga). Regarding 『things,』 they can be divided into six types; these noble ones are of six types. The path of seeing (Darshana-marga) has two types, namely the follower of faith and the follower of Dharma. The path of cultivation (Bhavana-marga) has two types, namely the faith-liberated and the vision-attained. The path of no-more-learning (Asaiksa-marga) has two types, namely the liberated-in-time (Samayavimukta) and the liberated-out-of-time (Asamayavimukta). The follower of faith should be said to be of one type, because it is the root of the seven people. It should be said to be of three types, because there are inferior, middling, and superior dispositions. It should be said to be of five types, because there are the backslider (Parihanadharmin) up to the one assured of progress (Niyato). It should be said to be of fifteen types, dwelling in the patience towards suffering-dharma (Duhkha-dharma-ksanti) up to the knowledge of the path (Marga-anvaya-ksanti). Those who have abandoned desire should be said to be of seventy-three types. In the desire realm (Kama-dhatu), there are ten types of abandoning desire, namely the bound-one (Sakrdagamin) up to the exhaustion of the nine grades. The first dhyana (Prathama-dhyana) has nine types, up to the realm of nothingness (Akincanyayatana). Furthermore, the faculties, dispositions, and paths, according to the increase of establishment, should also be extensively explained. In this way, there are one hundred forty-seven thousand eight hundred and twenty-five types of followers of faith, those who are embraced by them.

One, three, five, fifteen, and seventy-three, Refer to the faculties, dispositions, paths, and the liberation from afflictions, one should know. Three times, then five times, fifteen times, and nine times, Like this, many types, only the follower of faith is spoken of.

It should be known that the remaining noble ones should also be explained according to this meaning. Question: As the sutra says, the eight types of those directed towards becoming a Stream-enterer (Srotapanna-pratipannaka), etc., why is this? Answer:

Because there are five reasons, it is said that there are eight types of people. There is one at the beginning and one at the end, and three in the middle.

This uses the four directions and four fruits to explain eight people. There are five types of names and things. Directed towards becoming a Stream-enterer

洹及阿羅漢此名一事。亦一須陀洹及向斯陀含此名二事。一斯陀含及向阿那含阿那含及向阿羅漢亦如是。彼前四人成就一地聖道。即此亦說家家及一種。向阿那含果或一地乃至六地。阿那含果或三地乃至六地。向阿羅漢或三地乃至九地。阿羅漢成就九地。彼沙門果道壞地壞應作四句。道壞非地壞者。斯陀含果。地壞非道壞者。阿羅漢果。道壞地壞者。阿那含果。道不壞地不壞者。須陀洹果(雜有漏無漏名道壞雜依諸禪名地壞)。

已盡為解脫　　得依於一果　不穢污第九　　滅盡應當說

已盡為解脫得依於一果者。向道中諸解脫道得解脫得果時。法智品所斷盡得一解脫。得比智品所斷盡得二解脫。得道不壞故。故說一得果時。說五因緣。得未曾道舍曾道。頓得八智。一時修十六行。得一味解脫果。問穢污斷前已說。不穢污云何斷。答不穢污第九滅盡應當說。前已說煩惱眷屬九品斷。不穢污者。住第九無礙頓斷非漸漸。不穢污者。世俗善及不隱沒無記。五陰穢污色亦第九無礙斷。以少故不說。問何故煩惱九品斷。不穢污第九無礙斷耶。答煩惱聖道相違故。聖道與煩惱相違。不穢污不相違。是故彼如是。如是道起隨所應斷煩惱斷。軟軟道起上上煩惱斷。乃至上上道起軟軟煩惱斷。如小明滅粗闇大明滅微闇。彼

【現代漢語翻譯】現代漢語譯本關於須陀洹（Sotapanna，入流者）及阿羅漢（Arahat，阿羅漢）的名稱，這是一件事。關於須陀洹（Sotapanna，入流者）及趨向斯陀含（Sakadagami，一來者）的修行，這是兩件事。斯陀含（Sakadagami，一來者）及趨向阿那含（Anagami，不還者），阿那含（Anagami，不還者）及趨向阿羅漢（Arahat，阿羅漢）也是如此。他們前四人成就一地聖道。即此也說家家及一種。趨向阿那含（Anagami，不還者）的修行，可能成就一地乃至六地。阿那含（Anagami，不還者）的果位，可能成就三地乃至六地。趨向阿羅漢（Arahat，阿羅漢）的修行，可能成就三地乃至九地。阿羅漢（Arahat，阿羅漢）成就九地。對於沙門果的道壞和地壞，應當作四句分析：道壞而非地壞的是斯陀含果（Sakadagami-phala，一來果）；地壞而非道壞的是阿羅漢果（Arahat-phala，阿羅漢果）；道壞且地壞的是阿那含果（Anagami-phala，不還果）；道不壞且地不壞的是須陀洹果（Sotapanna-phala，入流果）（雜有漏無漏名為道壞，雜依諸禪名為地壞）。

『已盡為解脫，得依於一果，不穢污第九，滅盡應當說。』

『已盡為解脫，得依於一果』是指：在趨向果位的修行中，諸解脫道獲得解脫，獲得果位時，法智品所斷盡得一解脫，比智品所斷盡得二解脫，因為道不壞的緣故。所以說獲得果位時，有五種因緣：獲得未曾得之道，捨棄曾得之道，頓得八智，一時修十六行，得一味解脫果。問：穢污的斷除前面已經說過，不穢污如何斷除呢？答：不穢污第九滅盡應當說。前面已經說過煩惱及其眷屬的九品斷除。不穢污是指：安住于第九無礙解脫道，頓斷而非漸漸斷。不穢污也指：世俗善及不隱沒無記。五陰的穢污，色也在第九無礙解脫道中頓斷，因為少所以沒有說。問：為什麼煩惱是九品斷，而不穢污是第九無礙解脫道頓斷呢？答：因為煩惱與聖道相違背，聖道與煩惱是相違的，而不穢污不相違背，所以是這樣。這樣，道生起，隨所應斷的煩惱就斷除。軟軟道生起，上上煩惱就斷除，乃至上上道生起，軟軟煩惱就斷除。如同小光明滅粗暗，大光明滅微暗一樣。』

【English Translation】 English version Regarding the term 'Sotapanna' (Stream-enterer) and 'Arahat' (Arhat), this is one matter. Regarding 'Sotapanna' (Stream-enterer) and the path towards 'Sakadagami' (Once-returner), these are two matters. 'Sakadagami' (Once-returner) and the path towards 'Anagami' (Non-returner), 'Anagami' (Non-returner) and the path towards 'Arahat' (Arhat) are also similar. The former four attain one ground of the noble path. This also refers to 'house-holder' and 'one kind'. The path towards 'Anagami' (Non-returner) may attain one ground up to six grounds. The fruit of 'Anagami' (Non-returner) may attain three grounds up to six grounds. The path towards 'Arahat' (Arhat) may attain three grounds up to nine grounds. 'Arahat' (Arhat) attains nine grounds. Regarding the destruction of the path and the destruction of the ground of the 'Sramana' fruits, four categories should be made: those who have destroyed the path but not the ground are the 'Sakadagami-phala' (Once-returner fruit); those who have destroyed the ground but not the path are the 'Arahat-phala' (Arhat fruit); those who have destroyed both the path and the ground are the 'Anagami-phala' (Non-returner fruit); those who have not destroyed the path and have not destroyed the ground are the 'Sotapanna-phala' (Stream-enterer fruit) (mixed with defiled and undefiled is called the destruction of the path, mixed relying on various 'dhyanas' is called the destruction of the ground).

'Having exhausted, one is liberated, relying on one fruit, the undefiled ninth, the complete cessation should be spoken of.'

'Having exhausted, one is liberated, relying on one fruit' means: In the path towards the fruit, the paths of liberation attain liberation, when attaining the fruit, the exhaustion of what is severed by the 'dharma-jnana' (knowledge of the law) gains one liberation, the exhaustion of what is severed by the 'anvaya-jnana' (inferential knowledge) gains two liberations, because the path is not destroyed. Therefore, it is said that when attaining the fruit, there are five causes: attaining the path that has never been attained, abandoning the path that has been attained, instantly attaining eight knowledges, simultaneously cultivating sixteen aspects, attaining the fruit of one taste of liberation. Question: The severing of the defiled has been spoken of earlier, how is the undefiled severed? Answer: The undefiled ninth, the complete cessation should be spoken of. The nine grades of severing of afflictions and their retinues have been spoken of earlier. The undefiled refers to: abiding in the ninth unobstructed liberation path, severing instantly rather than gradually. The undefiled also refers to: mundane goodness and un-concealed unrecordable. The defilement of the five aggregates, form is also instantly severed in the ninth unobstructed liberation path, because it is little, it is not spoken of. Question: Why are afflictions severed in nine grades, while the undefiled is instantly severed in the ninth unobstructed liberation path? Answer: Because afflictions are contrary to the noble path, the noble path is contrary to afflictions, while the undefiled is not contrary, therefore it is like this. Thus, when the path arises, the afflictions that should be severed are severed. When the soft soft path arises, the higher higher afflictions are severed, and even when the higher higher path arises, the soft soft afflictions are severed. Just as small light extinguishes coarse darkness, and great light extinguishes subtle darkness.'

亦如是。以穢污者自性斷不成就。不穢污者舍煩惱過如難毒。

無著相似名　　彼能獲不動　信解脫種性　　升進亦增道

無著相似名彼能獲不動者。非彼一切阿羅漢能得不動。唯功德名相似者得。謂必升進于彼五種中增進根者得。謂退法進至思法。如是次第盡當知。又得不動有九無礙及九解脫道。如得阿羅漢也。九無礙道八解脫道時解脫攝。第九解脫道不時解脫攝。彼一切果道所攝彼方便道。若無漏者果道所攝。有漏者不攝。信解脫種。性升進亦增道者。彼信解脫若必升進種性能得見到非余性。是故學地五種亦增進根。增進道者謂熾然根。增進根者人中增非余趣。聖道增非世俗道。學者依禪無學者依禪及無色。須陀洹斯陀含。依未來增進根。即彼舍一地得一地。阿那含若先依初禪及眷屬超升離生及次第未得第二禪。彼增進根者舍三地果得三地果。若得第二禪非第三禪。后依初禪增進根者。彼舍三地果及四地勝果道。即得三地果。如是乃至得無漏無所有處。舍三地果及舍九地勝果道。得三地果。若謂舍多道得少道應退者不然。何以故。得勝道故。彼人意解故。問舍道亦舍斷耶。答世俗道斷者不捨。若非想非非想處煩惱一一種斷。得見到時彼非想非非想修道斷舍斷及對治。而不成就煩惱得。如凡夫生上地時

。又復若先依初禪超升離生。后依第二禪增進根者。彼舍三地果及四地勝果道。得四地果。如是一切地應廣說。若住果而增進根者。彼方便無礙及解脫道果所攝若住勝果道增進根者。若彼方便無礙道勝果道所攝。若解脫道果所攝。一方便道一無礙道亦一解脫道。如是見道亦六種性。而無增進根。以速道故。如是決定分善根亦六種性。修行者次第增進根。唯世間第一法無增進根以一念故。已說諸根滿。謂學滿非滿今當說。

或有學果滿　　或根或正受　或復三俱滿　　無學二亦然

彼學有三事滿。或果滿或根滿或正受滿。若信解脫阿那含不得滅盡定者。唯果滿非根滿。軟根故。非正受滿。不得滅盡定故。見到須陀洹斯陀含。唯根滿非果滿非正受滿。信解脫阿那含得滅盡定。果滿及正受滿非根滿。見到阿那含不得滅盡定者。果滿及根滿非正受滿。見到得滅盡定者。三事滿。無學二亦然者。一切無學果滿。無二果性故。慧解脫軟根者。果滿非根滿。利根者。果滿及根滿。俱非正受滿。俱解脫軟根者。果滿及正受滿非根滿。利根者三事滿。問三種滿謂善觀諦云何觀諦為頓耶。為漸漸耶。答。

建立功德惡　　漸漸見真諦　無礙道力得　　有為無為果

建立功德惡漸漸見真諦者。於此真諦見過惡故立苦

【現代漢語翻譯】現代漢語譯本：此外，如果有人先依靠初禪超越並昇華了離生喜樂，之後又依靠第二禪來增進自己的根器，那麼他會捨棄三地的果位以及四地殊勝的果道，而獲得四地的果位。像這樣，一切地都應該廣泛地說明。如果安住于果位而增進根器，那麼他的方便無礙以及解脫道都屬於果所攝。如果安住于殊勝的果道而增進根器，那麼他的方便無礙道屬於殊勝的果道所攝，或者解脫道屬於果所攝。一個方便道、一個無礙道以及一個解脫道。像這樣，見道也有六種根性，但不會增進根器，因為是速道。像這樣，決定分善根也有六種根性。修行者次第增進根器。只有世間第一法不會增進根器，因為它只有一念。上面已經說了諸根圓滿，即學位的圓滿與不圓滿，現在將要說明。

或者有學位的果圓滿，或者根圓滿，或者正受圓滿，或者三者都圓滿，無學位也是如此。

這些有學位的人有三種圓滿：或者果圓滿，或者根圓滿，或者正受圓滿。如果信解脫的阿那含（Anāgāmin，不還果）沒有得到滅盡定，那麼只有果圓滿，而不是根圓滿，因為根器軟弱；也不是正受圓滿，因為沒有得到滅盡定。見道的須陀洹（Srotāpanna，入流果）、斯陀含（Sakadāgāmin，一來果），只有根圓滿，而不是果圓滿，也不是正受圓滿。信解脫的阿那含得到滅盡定，果圓滿以及正受圓滿，而不是根圓滿。見道的阿那含沒有得到滅盡定，果圓滿以及根圓滿，而不是正受圓滿。見道並且得到滅盡定的人，三者都圓滿。『無學位也是如此』，一切無學位的人果圓滿，因為沒有二果的性質。慧解脫根器軟弱的人，果圓滿而不是根圓滿。根器銳利的人，果圓滿以及根圓滿，但都不是正受圓滿。俱解脫根器軟弱的人，果圓滿以及正受圓滿，而不是根圓滿。根器銳利的人，三者都圓滿。問：三種圓滿是指善於觀察四聖諦，那麼觀察四聖諦是頓悟呢，還是漸悟呢？答：

建立功德惡，漸漸見真諦。無礙道力得，有為無為果。

『建立功德惡漸漸見真諦』，因為在此真諦中見過患和過失，所以立苦。

【English Translation】 English version: Furthermore, if someone first relies on the first Dhyana (初禪) to transcend and sublimate the joy of detachment, and then relies on the second Dhyana (第二禪) to enhance their faculties, they will abandon the fruits of the three planes and the superior path of the four planes, and attain the fruit of the four planes. In this way, all planes should be extensively explained. If one dwells in the fruit and enhances their faculties, then their expedient unobstructedness and the path of liberation are encompassed by the fruit. If one dwells in the superior path of the fruit and enhances their faculties, then their expedient unobstructed path is encompassed by the superior path of the fruit, or the path of liberation is encompassed by the fruit. One expedient path, one unobstructed path, and one path of liberation. In this way, the path of seeing also has six natures, but it does not enhance faculties because it is a swift path. In this way, the roots of decisive goodness also have six natures. Practitioners gradually enhance their faculties. Only the highest mundane Dharma does not enhance faculties because it is only one thought. The completion of faculties has been discussed above, that is, the completion and non-completion of learning. Now we will explain.

Either the fruit of the learning stage is complete, or the faculties are complete, or the correct reception is complete, or all three are complete. The same applies to the stage of no-more-learning.

Those in the learning stage have three kinds of completion: either the fruit is complete, or the faculties are complete, or the correct reception is complete. If a faith-liberated Anāgāmin (阿那含, Non-returner) does not attain the cessation attainment, then only the fruit is complete, but not the faculties, because the faculties are weak; nor is the correct reception complete, because they have not attained the cessation attainment. Those who have seen the path, the Srotāpanna (須陀洹, Stream-enterer) and Sakadāgāmin (斯陀含, Once-returner), only the faculties are complete, but not the fruit, nor the correct reception. A faith-liberated Anāgāmin who has attained the cessation attainment, the fruit and the correct reception are complete, but not the faculties. An Anāgāmin who has seen the path but has not attained the cessation attainment, the fruit and the faculties are complete, but not the correct reception. One who has seen the path and attained the cessation attainment, all three are complete. 'The same applies to the stage of no-more-learning,' all those in the stage of no-more-learning have complete fruit, because there is no nature of two fruits. A wisdom-liberated person with weak faculties, the fruit is complete but not the faculties. One with sharp faculties, the fruit and the faculties are complete, but neither is the correct reception complete. A both-ways-liberated person with weak faculties, the fruit and the correct reception are complete, but not the faculties. One with sharp faculties, all three are complete. Question: The three kinds of completion refer to skillful observation of the Four Noble Truths, so is the observation of the Four Noble Truths sudden or gradual? Answer:

Establishing merit and demerit, gradually seeing the true reality. Attaining the power of the unobstructed path, the fruit of conditioned and unconditioned.

'Establishing merit and demerit, gradually seeing the true reality,' because in this true reality, one has seen suffering and faults, therefore suffering is established.

集諦。見功德故立滅道諦。是故非見過惡時見功德。亦非見功德時見過惡。體異故。亦非不如實見諦。名諦無間等。亦非一智總觀諦。諦眾多性故。是故漸漸見真諦。有說。無我行頓無間等。彼如是說無我行緣一切法應頓無間等者不然。何以故。顛倒眾多故。自性相應共有法非境界故。諦異相故。無我等於此諦眾多門。顛倒非一。無我起斷眾多自性惑。是故非一。無間等漸漸。無間等擇品當廣說。問諦無間等得沙門果。云何為有為果耶無為果耶。答無礙道力得有為無為果。煩惱數滅及解脫道俱無礙道力得。是故俱說沙門果。煩惱滅是解脫果及功用果。解脫道是功用果及依果。問此無間等有幾種。答。

謂三無間等　　緣事見無間　當知有三種　　或二亦復一

三種無間等。謂緣無間等。事無間等。見無間等。彼慧三種無間等。緣無間等者。有緣故。事無間等者。能成事故。見無間等者。見性故。慧相應法二種無間等。緣無間等及事無間等。彼共有法唯一。事無間等。彼苦忍苦智于苦諦三種無間等。于滅諦道諦事無間等。當知集忍集智于集諦亦如是。滅忍滅智于滅諦三無間等。于苦集道諦事無間等。道忍道智于道諦三無間等。于苦集滅諦事無間等。修道隨其義當知如是。見諦無間等。以是因緣當知漸次無間

【現代漢語翻譯】現代漢語譯本：集諦（Dukkha-samudaya-satya，苦之集起真理）。因為見到功德的緣故，才確立滅諦（Dukkha-nirodha-satya，苦之止息真理）和道諦（Dukkha-nirodha-gamini-patipada-ariya-sacca，導向苦之止息的道路真理）。因此，不是在見到過惡的時候見到功德，也不是在見到功德的時候見到過惡，因為它們的體性不同。也不是不如實地見到諦，而稱之為『諦無間等』。也不是用一種智慧總觀諸諦，因為諦具有多種性質。所以，是漸漸地見到真諦。有人說，『無我行』是頓悟、無間等的。如果他們這樣說，認為『無我行』緣於一切法，應該是頓悟、無間等的，那是不對的。為什麼呢？因為顛倒有很多種。自性相應、共同有的法不是（無我行的）境界。諦的相狀也不同。『無我』對於此諦來說，有很多門徑。顛倒不是單一的。『無我』生起，能斷除多種自性的迷惑。所以不是單一的，無間等是漸漸的。關於無間等和擇品，將在後面詳細說明。問：通過諦無間等而獲得沙門果（Sramana-phala，修道者的果位），那麼，這是有為果（Samskrta-phala，由因緣和合而成的果報）呢，還是無為果（Asamskrta-phala，不依賴因緣和合而成的果報）呢？答：憑藉無礙道（Anantarya-marga，無間道）的力量，可以獲得有為果和無為果。煩惱的止息和解脫之道，都是憑藉無礙道的力量而獲得的。所以都說是沙門果。煩惱的止息是解脫果和功用果。解脫之道是功用果和依果。問：這種無間等有幾種？答：所謂三種無間等，緣事見無間。應當知道有三種，或者兩種，或者一種。三種無間等，是指緣無間等、事無間等、見無間等。這三種慧的無間等。緣無間等，是因為有緣故。事無間等，是因為能夠成就事故。見無間等，是因為見性的緣故。慧相應法有兩種無間等，即緣無間等和事無間等。這些共同有的法只有一種，即事無間等。苦忍（Dukkha-ksanti，對苦諦的忍）和苦智（Dukkha-jnana，對苦諦的智）對於苦諦來說，有三種無間等。對於滅諦和道諦來說，有事無間等。應當知道，集忍（Samudaya-ksanti，對集諦的忍）和集智（Samudaya-jnana，對集諦的智）對於集諦來說也是這樣。滅忍（Nirodha-ksanti，對滅諦的忍）和滅智（Nirodha-jnana，對滅諦的智）對於滅諦來說，有三種無間等。對於苦諦、集諦和道諦來說，有事無間等。道忍（Marga-ksanti，對道諦的忍）和道智（Marga-jnana，對道諦的智）對於道諦來說，有三種無間等。對於苦諦、集諦和滅諦來說，有事無間等。修道隨其義，應當知道也是這樣。見諦無間等。因為這個因緣，應當知道是漸次無間。

【English Translation】 English version: The Truth of the Origin of Suffering (Dukkha-samudaya-satya). Because of seeing merit, the Truth of the Cessation of Suffering (Dukkha-nirodha-satya) and the Truth of the Path to the Cessation of Suffering (Dukkha-nirodha-gamini-patipada-ariya-sacca) are established. Therefore, it is not that one sees merit when seeing faults, nor does one see faults when seeing merit, because their natures are different. It is also not that not seeing the Truth as it is is called 'uninterrupted sequence of Truths'. Nor is it that one contemplates all the Truths with one wisdom, because the Truths have many natures. Therefore, one gradually sees the true Truth. Some say that the 'practice of no-self' is sudden enlightenment and uninterrupted sequence. If they say that the 'practice of no-self' is related to all dharmas and should be sudden enlightenment and uninterrupted sequence, that is not correct. Why? Because there are many kinds of inversions. The self-nature corresponding and commonly existing dharmas are not the realm (of the practice of no-self). The characteristics of the Truths are also different. 'No-self' has many paths to this Truth. Inversion is not singular. The arising of 'no-self' can cut off many self-nature confusions. Therefore, it is not singular, and the uninterrupted sequence is gradual. The uninterrupted sequence and the selection of qualities will be explained in detail later. Question: By obtaining the Sramana-phala (fruit of the ascetic) through the uninterrupted sequence of Truths, is this a conditioned result (Samskrta-phala) or an unconditioned result (Asamskrta-phala)? Answer: By the power of the unobstructed path (Anantarya-marga), one can obtain conditioned and unconditioned results. The cessation of afflictions and the path of liberation are both obtained by the power of the unobstructed path. Therefore, both are said to be the Sramana-phala. The cessation of afflictions is the fruit of liberation and the fruit of effort. The path of liberation is the fruit of effort and the dependent fruit. Question: How many kinds of this uninterrupted sequence are there? Answer: What are called the three uninterrupted sequences are the uninterrupted sequences of object, event, and vision. You should know that there are three kinds, or two, or even one. The three kinds of uninterrupted sequences refer to the uninterrupted sequence of object, the uninterrupted sequence of event, and the uninterrupted sequence of vision. These are the three uninterrupted sequences of wisdom. The uninterrupted sequence of object is because there is an object. The uninterrupted sequence of event is because it can accomplish an event. The uninterrupted sequence of vision is because of the nature of vision. The dharmas corresponding to wisdom have two kinds of uninterrupted sequences, namely the uninterrupted sequence of object and the uninterrupted sequence of event. These commonly existing dharmas have only one kind, namely the uninterrupted sequence of event. For the Truth of Suffering, the forbearance of suffering (Dukkha-ksanti) and the wisdom of suffering (Dukkha-jnana) have three kinds of uninterrupted sequences. For the Truth of Cessation and the Truth of the Path, there is the uninterrupted sequence of event. It should be known that the forbearance of origin (Samudaya-ksanti) and the wisdom of origin (Samudaya-jnana) are also like this for the Truth of Origin. For the Truth of Cessation, the forbearance of cessation (Nirodha-ksanti) and the wisdom of cessation (Nirodha-jnana) have three kinds of uninterrupted sequences. For the Truth of Suffering, the Truth of Origin, and the Truth of the Path, there is the uninterrupted sequence of event. For the Truth of the Path, the forbearance of the path (Marga-ksanti) and the wisdom of the path (Marga-jnana) have three kinds of uninterrupted sequences. For the Truth of Suffering, the Truth of Origin, and the Truth of Cessation, there is the uninterrupted sequence of event. The practice of the path should be known to be like this according to its meaning. The uninterrupted sequence of seeing the Truth. Because of this cause, it should be known that it is a gradual uninterrupted sequence.

等。

雜阿毗曇心論卷第五大正藏第 28 冊 No. 1552 雜阿毗曇心論

雜阿毗曇心論卷第六

尊者法救造

宋天竺三藏僧伽跋摩等譯

智品第六

已說建立賢聖人。智今當說。

若智效能了　　明照一切有　有無有涅槃　　彼諸相今說

若者若其事。智者決定義。了者分別也。明照者觀察也。一切有者極三有際。謂苦集諦。有者有性也。有無有者有盡也。涅槃者諸煩惱滅。此說滅諦。彼諸中亦示道諦相者。自性自然性。今說者顯示自性也。問何等為智。答。

三智佛所說　　最上第一覺　謂法智比智　　及世俗等智

此三智攝一切智。法智者。若智境界欲界苦集滅道無漏智也。此初受法相故說法智。比智者。若智境界色無色界苦集滅道無漏智也。若此行法智轉。即此行隨轉。是比智以比類智故說比智。等智者。若智境界一切法有漏智也。等者多受俗數。謂男女長短等。故說等智(等者眾事聚會義也)。

苦集及滅道　　二智從諦生　是名與四智　　牟尼隨諦說

此法智比智隨諦轉。世尊隨彼諦聲說。境界苦諦說苦智。境界集滅道諦說道智。

若智觀他心　　是從三中說　盡無生智二　　境界在四門

若智

【現代漢語翻譯】現代漢語譯本雜阿毗曇心論卷第五大正藏第 28 冊 No. 1552 雜阿毗曇心論

雜阿毗曇心論卷第六

尊者法救造

宋天竺三藏僧伽跋摩等譯

智品第六

已說建立賢聖人。智今當說。

若智效能了　　明照一切有有無有涅槃　　彼諸相今說

若者若其事。智者決定義。了者分別也。明照者觀察也。一切有者極三有際。謂苦集諦。有者有性也。有無有者有盡也。涅槃（Nirvana）者諸煩惱滅。此說滅諦。彼諸中亦示道諦相者。自性自然性。今說者顯示自性也。問何等為智。答。

三智佛所說　　最上第一覺謂法智比智　　及世俗等智

此三智攝一切智。法智者。若智境界欲界苦集滅道無漏智也。此初受法相故說法智。比智者。若智境界色無色界苦集滅道無漏智也。若此行法智轉。即此行隨轉。是比智以比類智故說比智。等智者。若智境界一切法有漏智也。等者多受俗數。謂男女長短等。故說等智(等者眾事聚會義也)。

苦集及滅道　　二智從諦生是名與四智　　牟尼隨諦說

此法智比智隨諦轉。世尊隨彼諦聲說。境界苦諦說苦智。境界集滅道諦說道智。

若智觀他心　　是從三中說盡無生智二　　境界在四門

若智

【English Translation】 English version Miscellaneous Abhidharma Heart Treatise, Volume 5 Taisho Tripitaka, Volume 28, No. 1552, Miscellaneous Abhidharma Heart Treatise

Miscellaneous Abhidharma Heart Treatise, Volume 6

Composed by Venerable Dharmatrāta

Translated by Saṃghavarman, Tripiṭaka Master from India of the Song Dynasty, and others

Chapter 6: On Wisdom

Having spoken of establishing the virtuous and noble, now I shall speak of wisdom.

If wisdom is able to understand, it clearly illuminates all existence. Existence, non-existence, and Nirvana (Nirvana), I shall now speak of their characteristics.

'If' refers to the matter itself. 'Wisdom' means definitive understanding. 'Understand' means to differentiate. 'Clearly illuminates' means to observe. 'All existence' refers to the extreme boundaries of the three realms of existence, namely the Truth of Suffering and the Truth of Accumulation. 'Existence' refers to the nature of existence. 'Non-existence of existence' refers to the cessation of existence. Nirvana (Nirvana) refers to the extinction of all afflictions. This speaks of the Truth of Extinction. Among these, it also indicates the characteristics of the Truth of the Path, which is the self-nature and natural characteristic. 'Now I shall speak' means to reveal the self-nature. Question: What is wisdom? Answer:

The Buddha spoke of three kinds of wisdom, the supreme and foremost enlightenment: Namely Dharma Wisdom, Inferential Wisdom, and Conventional Wisdom.

These three wisdoms encompass all wisdom. Dharma Wisdom is the wisdom whose object is the Truth of Suffering, Accumulation, Extinction, and the Path in the Desire Realm, and is unconditioned wisdom. Because it initially receives the characteristics of the Dharma, it is called Dharma Wisdom. Inferential Wisdom is the wisdom whose object is the Truth of Suffering, Accumulation, Extinction, and the Path in the Form and Formless Realms, and is unconditioned wisdom. If this Dharma Wisdom is practiced, then this practice follows accordingly. This is Inferential Wisdom, and because it is wisdom by analogy, it is called Inferential Wisdom. Conventional Wisdom is the wisdom whose object is all conditioned dharmas. 'Conventional' refers to the many received worldly concepts, such as male and female, long and short, etc. Therefore, it is called Conventional Wisdom (Conventional means the meaning of a gathering of many things).

Suffering, Accumulation, Extinction, and the Path, two wisdoms arise from the Truths. These are called the four wisdoms, which the Muni (Sage) spoke of according to the Truths.

This Dharma Wisdom and Inferential Wisdom follow the Truths. The World Honored One spoke according to the sound of those Truths. Speaking of the Truth of Suffering, it is called the Wisdom of Suffering. Speaking of the Truth of Accumulation, Extinction, and the Path, it is called the Wisdom of the Path.

If wisdom observes the minds of others, it is spoken of from among the three. The two, Exhaustion Wisdom and Non-arising Wisdom, have their objects in the four gates.

If wisdom

觀他心是從三中說者。三智觀他心。以法智品為境界說法智。以比智品為境界說比智。以有漏心心法為境界說等智。盡無生智二者。盡智無生智是二智。謂法智比智。彼所作究竟決定轉是盡智。不復當作。

決定轉是無生智。問何諦境界。答境界在四門。謂彼緣四諦。問若世尊說三智。云何說十。答。

對治及方便　　自性行行緣　已作因長養　　是故說十智

七因緣故說十智。謂對治方便自性行行緣已作因長養。彼對治者。法智比智是無漏智。欲界對治說法智。色無色界對治說比智法智。雖色無色界對治。而非一切亦非全種。是故不說。方便者。他心智亦智心法。但彼方便欲知彼心故。自性者。等智多取俗數如前說。行者。苦智集智。此二智行不壞緣壞。一緣故。此二智共一緣。是故於彼緣無常行轉。是苦智亦應說無常。智以苦極增厭故名苦智複次不共故苦行一向有漏緣。無常行者。若有漏三諦緣。若無漏有漏緣。空無我行者。若有漏一切法緣。若無漏有漏緣。是故苦智苦行應作四句。或苦智非苦行者。謂苦智行余行。或苦行非苦智者。謂苦智相應法。或苦智亦苦行者。謂苦智行苦行。或非苦智亦非苦行者。謂苦智行余行諸相應法。如行已行當行亦如是。如苦行無常空無我亦如是。如苦智十二乃

至道智亦如是。行緣者。謂滅智道智。以彼智緣不壞行亦不壞。已作者。謂盡智。所作已作故因長養者。謂無生智。因一切無漏智故。住不動身故。已說因緣建立十智。善等分別今當說。

九智唯說善　　一智三分別　一見二非見　　余則有二種

九智唯說善者。除等智餘九智說善愛果故。一知三分別者。等智或善或不善無記。一見者。他心智。是見分別性故。二非見者。盡智無生智。非見非分別性故。余則有二種者。餘七智或見或非見。若法智比智苦集滅道智盡智無生智所不攝者是見。攝者非見。等智或見或非見。五見世俗正見。是見以捷疾故。疑愛恚慢無明相應慧非見。何以故。二使覆故。無明相應慧雖無二使。一能極覆非余煩惱。何以故。非觀察方便故。不隱沒無記慧非見。不捷疾故。五識相應慧非見。非思量性故。

學與無學六　　二智說無學　非學無學一　　當知一三種

學與無學六者。謂法智比智苦集滅道智。或學或無學。若學人所得是學。若無學人所得是無學。二智說無學者。盡智無生智是無學。離煩惱住故。非學非無學一者。謂等智是非學非無學。有漏故。當知一三種者。謂他心智或學或無學非學非無學。若唯以學心心法為境界是學。若以無學心心法為境界是無學。若唯以

【現代漢語翻譯】現代漢語譯本：至道智（zhidao zhi，到達涅槃之道的智慧）也是如此。『行緣者』，指的是滅智（mie zhi，滅盡煩惱的智慧）和道智（dao zhi，通往涅槃之道的智慧）。因為這些智慧所緣的行（xing，行為、造作）不會被破壞，已經完成的行為也不會被破壞。『已作者』，指的是盡智（jin zhi，知曉煩惱已盡的智慧），因為該做的已經做完。『因長養者』，指的是無生智（wusheng zhi，知曉不再輪迴的智慧），因為它以一切無漏智（wulou zhi，沒有煩惱的智慧）為因。因此安住于不動之身。以上已經說明了因緣建立十智（shi zhi，十種智慧）。下面將說明善等分別。『九智唯說善，一智三分別，一見二非見，余則有二種。』『九智唯說善』，指的是除了等智（deng zhi，平等智慧）之外的其餘九種智慧，因為它們能帶來善的、令人喜愛的結果。『一智三分別』，指的是等智，它可以是善的、不善的或無記的（wuji de，非善非惡）。『一見者』，指的是他心智（taxin zhi，知曉他人心思的智慧），因為它具有見和分別的性質。『二非見者』，指的是盡智和無生智，因為它們既非見也非分別。『余則有二種』，指的是其餘七種智慧，它們既可以是見也可以是非見。如果法智（fa zhi，知曉法的智慧）、比智（bi zhi，通過比較推理而獲得的智慧）、苦智（ku zhi，知曉苦諦的智慧）、集智（ji zhi，知曉集諦的智慧）、滅智（mie zhi，知曉滅諦的智慧）、道智（dao zhi，知曉道諦的智慧）、盡智和無生智所不包含的，那就是見。包含的，就是非見。等智既可以是見也可以是非見。五見（wu jian，五種邪見）和世俗正見（shisu zhengjian，世俗的正見）是見，因為它們迅速敏捷。與疑（yi，懷疑）、愛（ai，貪愛）、恚（hui，嗔恚）、慢（man，傲慢）、無明（wuming，無知）相應的慧（hui，智慧）不是見。為什麼呢？因為被兩種煩惱所覆蓋。與無明相應的慧雖然沒有兩種煩惱，但它能極大地覆蓋，而其他煩惱不能。為什麼呢？因為它不是觀察的方便。不隱沒的無記慧不是見，因為它不迅速敏捷。與五識（wu shi，眼識、耳識、鼻識、舌識、身識）相應的慧不是見，因為它不具有思量的性質。『學與無學六，二智說無學，非學無學一，當知一三種。』『學與無學六』，指的是法智、比智、苦智、集智、滅智、道智。它們既可以是學（xue，有待學習的），也可以是無學（wuxue，無需再學習的）。如果是學習者所獲得的，那就是學。如果是無學之人所獲得的，那就是無學。『二智說無學』，指的是盡智和無生智，它們是無學的，因為它們遠離煩惱。『非學非無學一』，指的是等智，它既非學也非無學，因為它是有漏的（youlou de，有煩惱的）。『當知一三種』，指的是他心智，它可以是學、無學或非學非無學。如果僅僅以學習者的心和心法為境界，那就是學。如果以無學之人的心和心法為境界，那就是無學。如果僅僅以

【English Translation】 English version: So is the Wisdom of the Supreme Path (zhidao zhi, wisdom of reaching the path to Nirvana). 'Those with conditions of action' refer to the Wisdom of Extinction (mie zhi, wisdom of extinguishing afflictions) and the Wisdom of the Path (dao zhi, wisdom of the path to Nirvana). Because the actions conditioned by these wisdoms are not destroyed, and the actions already done are not destroyed. 'Those whose work is done' refer to the Wisdom of Exhaustion (jin zhi, wisdom of knowing afflictions are exhausted), because what should be done has been done. 'Those whose causes are nourished' refer to the Wisdom of Non-Arising (wusheng zhi, wisdom of knowing no more rebirth), because it takes all undefiled wisdom (wulou zhi, wisdom without afflictions) as its cause. Therefore, one abides in an unmoving body. The above has explained the establishment of the Ten Wisdoms (shi zhi, ten kinds of wisdom) based on conditions. Now, the distinctions of good and so on will be explained. 'Nine wisdoms are only said to be good, one wisdom has three distinctions, one is seeing, two are non-seeing, the rest have two kinds.' 'Nine wisdoms are only said to be good' refers to the nine wisdoms other than Equal Wisdom (deng zhi, equal wisdom), because they bring good and desirable results. 'One wisdom has three distinctions' refers to Equal Wisdom, which can be good, unwholesome, or neutral (wuji de, neither good nor bad). 'One is seeing' refers to the Wisdom of Others' Minds (taxin zhi, wisdom of knowing others' minds), because it has the nature of seeing and distinguishing. 'Two are non-seeing' refers to the Wisdom of Exhaustion and the Wisdom of Non-Arising, because they are neither seeing nor distinguishing. 'The rest have two kinds' refers to the remaining seven wisdoms, which can be either seeing or non-seeing. If what is not included by the Wisdom of Dharma (fa zhi, wisdom of knowing the Dharma), the Wisdom of Comparison (bi zhi, wisdom gained through comparative reasoning), the Wisdom of Suffering (ku zhi, wisdom of knowing the truth of suffering), the Wisdom of Accumulation (ji zhi, wisdom of knowing the truth of the origin of suffering), the Wisdom of Cessation (mie zhi, wisdom of knowing the truth of the cessation of suffering), the Wisdom of the Path (dao zhi, wisdom of knowing the truth of the path to the cessation of suffering), the Wisdom of Exhaustion, and the Wisdom of Non-Arising, then it is seeing. If it is included, then it is non-seeing. Equal Wisdom can be either seeing or non-seeing. The Five Views (wu jian, five wrong views) and mundane Right View (shisu zhengjian, mundane right view) are seeing, because they are quick and swift. The wisdom associated with Doubt (yi, doubt), Attachment (ai, craving), Hatred (hui, hatred), Pride (man, arrogance), and Ignorance (wuming, ignorance) is not seeing. Why? Because it is covered by two afflictions. Although the wisdom associated with ignorance does not have two afflictions, it can greatly cover, while other afflictions cannot. Why? Because it is not a means of observation. Non-obscured neutral wisdom is not seeing, because it is not quick and swift. The wisdom associated with the five consciousnesses (wu shi, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness) is not seeing, because it does not have the nature of thinking. 'Six are learning and no-more-learning, two wisdoms are said to be no-more-learning, one is neither learning nor no-more-learning, one should know one has three kinds.' 'Six are learning and no-more-learning' refers to the Wisdom of Dharma, the Wisdom of Comparison, the Wisdom of Suffering, the Wisdom of Accumulation, the Wisdom of Cessation, and the Wisdom of the Path. They can be either learning (xue, needing to be learned) or no-more-learning (wuxue, no longer needing to be learned). If it is obtained by a learner, then it is learning. If it is obtained by one who is no-more-learning, then it is no-more-learning. 'Two wisdoms are said to be no-more-learning' refers to the Wisdom of Exhaustion and the Wisdom of Non-Arising, they are no-more-learning because they are free from afflictions. 'One is neither learning nor no-more-learning' refers to Equal Wisdom, it is neither learning nor no-more-learning because it is defiled (youlou de, having afflictions). 'One should know one has three kinds' refers to the Wisdom of Others' Minds, it can be learning, no-more-learning, or neither learning nor no-more-learning. If it only takes the mind and mental factors of a learner as its object, then it is learning. If it takes the mind and mental factors of one who is no-more-learning as its object, then it is no-more-learning. If it only takes

有漏心心法為境界。是非學非無學。

八智性不斷　　二知二種說　有漏無漏一　　一則說有漏

八智性不斷者。除他心智及等智。餘八智不斷。離垢故。二智二種說者。他心智若有漏是修道斷。若無漏是不斷等智。若忍對治是見斷。若智對治是修斷。有漏無漏一者。他心智或有漏或無漏。以有漏心心法為境界是有漏。以無漏心心法為境界是無漏。一則說有漏者。等智一向有漏。煩惱住處故。當知八智不斷說無漏。

四智有為緣　　有常緣則一　五智二境界　　明智之所說

四智有為緣者。謂他心智苦集道智有為緣。以陰為境界故。有常緣則一者。謂滅智無為緣。以涅槃為境界故。五智二境界者。謂法智比智盡智無生智。以三諦為境界是有為緣。以滅諦為境界是無為緣。等智亦以三諦為境界是有為緣。以數滅及虛空為境界是無為緣。

法智應當知　　是從六地起　比智則九地　　他心智在禪

法智應當知是從六地起者。法智六地可得。自性得也。謂四禪未來中間非無色。無色不緣欲界故。比智則九地者。比智九地可得。謂未來中間四禪三無色。他心智在禪者。謂根本禪有他心智。是四支五支定果故。

等智應當知　　在於十一地　謂彼諸餘智　　品品如前說

等智

【現代漢語翻譯】現代漢語譯本：『有漏心』（具有煩惱的心）的心所法以境界為目標。這是非『學』（還在學習的階段）也非『無學』（已經完成學習的階段）。

八智性不斷，二知二種說，有漏無漏一，一則說有漏。

『八智性不斷』是指，除了『他心智』（瞭解他人想法的智慧）和『等智』（平等地瞭解一切的智慧）之外，其餘八種智慧是不會斷滅的，因為它們遠離了垢染。『二智二種說』是指，『他心智』如果是有漏的，那麼它會在修道時被斷除；如果是無漏的，那麼它就不會被斷除。『等智』如果是以『忍』（對真理的確認）為對治，那麼它會在見道時被斷除；如果是以『智』（更高的智慧）為對治，那麼它會在修道時被斷除。『有漏無漏一』是指，『他心智』可能是有漏的，也可能是無漏的。如果它以有漏的心的心所法為境界，那麼它就是有漏的；如果它以無漏的心的心所法為境界，那麼它就是無漏的。『一則說有漏』是指，『等智』總是屬於有漏的，因為它以煩惱為住處。應當知道，『八智不斷』指的是無漏的智慧。

四智有為緣，有常緣則一，五智二境界，明智之所說。

『四智有為緣』是指，『他心智』、『苦智』（瞭解苦諦的智慧）、『集智』（瞭解集諦的智慧）、『道智』（瞭解道諦的智慧）以『有為法』（因緣和合而成的法）為所緣，因為它們以『五陰』（色、受、想、行、識）為境界。『有常緣則一』是指，『滅智』（瞭解滅諦的智慧）以『無為法』（不依賴因緣的法）為所緣，因為它們以『涅槃』（寂滅的境界）為境界。『五智二境界』是指，『法智』（了解法的智慧）、『比智』（通過比較了解法的智慧）、『盡智』（瞭解煩惱已盡的智慧）、『無生智』（瞭解不再產生煩惱的智慧），以『三諦』（苦諦、集諦、道諦）為境界時，是有為緣；以『滅諦』（寂滅的真理）為境界時，是無為緣。『等智』也以『三諦』為境界時，是有為緣；以『數滅』（通過智慧斷滅煩惱）和『虛空』為境界時，是無為緣。

法智應當知，是從六地起，比智則九地，他心智在禪。

『法智應當知，是從六地起』是指，『法智』在六地可以獲得，這是自性獲得的。這六地是指四禪、未來禪、中間禪，但不包括無色界，因為無色界不緣欲界。『比智則九地』是指，『比智』在九地可以獲得，這九地是指未來禪、中間禪、四禪、三無色界。『他心智在禪』是指，在根本禪中可以獲得『他心智』，這是四支禪或五支禪的果報。

等智應當知，在於十一地，謂彼諸餘智，品品如前說。

『等智』

English version: 『Leaky mind』 (mind with afflictions) mental functions take objects as their target. This is neither 『learning』 (still in the learning stage) nor 『no learning』 (already completed the learning stage).

Eight wisdom natures are not interrupted, two knowledges are explained in two ways, leaky and non-leaky are one, one is said to be leaky.

『Eight wisdom natures are not interrupted』 means that, except for 『telepathy』 (wisdom to understand others' thoughts) and 『equal wisdom』 (wisdom to understand everything equally), the remaining eight types of wisdom will not be interrupted because they are far from defilements. 『Two knowledges are explained in two ways』 means that, if 『telepathy』 is leaky, then it will be cut off during the path of cultivation; if it is non-leaky, then it will not be cut off. If 『equal wisdom』 takes 『acceptance』 (confirmation of the truth) as the antidote, then it will be cut off during the path of seeing; if it takes 『wisdom』 (higher wisdom) as the antidote, then it will be cut off during the path of cultivation. 『Leaky and non-leaky are one』 means that 『telepathy』 may be leaky or non-leaky. If it takes the mental functions of a leaky mind as its object, then it is leaky; if it takes the mental functions of a non-leaky mind as its object, then it is non-leaky. 『One is said to be leaky』 means that 『equal wisdom』 is always leaky because it takes afflictions as its dwelling place. It should be known that 『eight wisdoms are not interrupted』 refers to non-leaky wisdom.

Four wisdoms have conditioned causes, one has a constant cause, five wisdoms have two realms, as explained by the wise.

『Four wisdoms have conditioned causes』 means that 『telepathy』, 『wisdom of suffering』 (wisdom to understand the truth of suffering), 『wisdom of accumulation』 (wisdom to understand the truth of the cause of suffering), and 『wisdom of the path』 (wisdom to understand the truth of the path) take 『conditioned dharmas』 (dharmas that arise from causes and conditions) as their object because they take the 『five aggregates』 (form, feeling, perception, volition, consciousness) as their realm. 『One has a constant cause』 means that 『wisdom of cessation』 (wisdom to understand the truth of cessation) takes 『unconditioned dharmas』 (dharmas that do not depend on causes and conditions) as its object because it takes 『Nirvana』 (the state of extinction) as its realm. 『Five wisdoms have two realms』 means that 『wisdom of dharma』 (wisdom to understand dharma), 『wisdom of comparison』 (wisdom to understand dharma through comparison), 『wisdom of exhaustion』 (wisdom to understand that afflictions have been exhausted), and 『wisdom of non-arising』 (wisdom to understand that afflictions no longer arise) take the 『three truths』 (truth of suffering, truth of the cause of suffering, truth of the path) as their realm, which is a conditioned cause; when they take the 『truth of cessation』 (the truth of extinction) as their realm, it is an unconditioned cause. 『Equal wisdom』 also takes the 『three truths』 as its realm, which is a conditioned cause; when it takes 『cessation through wisdom』 (extinction of afflictions through wisdom) and 『space』 as its realm, it is an unconditioned cause.

Wisdom of dharma should be known, arises from the six grounds, wisdom of comparison is in the nine grounds, telepathy is in dhyana.

『Wisdom of dharma should be known, arises from the six grounds』 means that 『wisdom of dharma』 can be obtained in the six grounds, which is obtained by nature. These six grounds refer to the four dhyanas, future dhyana, and intermediate dhyana, but do not include the formless realm because the formless realm does not take the desire realm as its object. 『Wisdom of comparison is in the nine grounds』 means that 『wisdom of comparison』 can be obtained in the nine grounds, which refer to future dhyana, intermediate dhyana, the four dhyanas, and the three formless realms. 『Telepathy is in dhyana』 means that 『telepathy』 can be obtained in the fundamental dhyanas, which is the result of the four-limbed or five-limbed dhyana.

Equal wisdom should be known, is in the eleven grounds, as for those other wisdoms, each category is as previously explained.

『Equal wisdom』

【English Translation】 English version: 『Leaky mind』 (mind with afflictions) mental functions take objects as their target. This is neither 『learning』 (still in the learning stage) nor 『no learning』 (already completed the learning stage).

Eight wisdom natures are not interrupted, two knowledges are explained in two ways, leaky and non-leaky are one, one is said to be leaky.

『Eight wisdom natures are not interrupted』 means that, except for 『telepathy』 (wisdom to understand others' thoughts) and 『equal wisdom』 (wisdom to understand everything equally), the remaining eight types of wisdom will not be interrupted because they are far from defilements. 『Two knowledges are explained in two ways』 means that, if 『telepathy』 is leaky, then it will be cut off during the path of cultivation; if it is non-leaky, then it will not be cut off. If 『equal wisdom』 takes 『acceptance』 (confirmation of the truth) as the antidote, then it will be cut off during the path of seeing; if it takes 『wisdom』 (higher wisdom) as the antidote, then it will be cut off during the path of cultivation. 『Leaky and non-leaky are one』 means that 『telepathy』 may be leaky or non-leaky. If it takes the mental functions of a leaky mind as its object, then it is leaky; if it takes the mental functions of a non-leaky mind as its object, then it is non-leaky. 『One is said to be leaky』 means that 『equal wisdom』 is always leaky because it takes afflictions as its dwelling place. It should be known that 『eight wisdoms are not interrupted』 refers to non-leaky wisdom.

Four wisdoms have conditioned causes, one has a constant cause, five wisdoms have two realms, as explained by the wise.

『Four wisdoms have conditioned causes』 means that 『telepathy』, 『wisdom of suffering』 (wisdom to understand the truth of suffering), 『wisdom of accumulation』 (wisdom to understand the truth of the cause of suffering), and 『wisdom of the path』 (wisdom to understand the truth of the path) take 『conditioned dharmas』 (dharmas that arise from causes and conditions) as their object because they take the 『five aggregates』 (form, feeling, perception, volition, consciousness) as their realm. 『One has a constant cause』 means that 『wisdom of cessation』 (wisdom to understand the truth of cessation) takes 『unconditioned dharmas』 (dharmas that do not depend on causes and conditions) as its object because it takes 『Nirvana』 (the state of extinction) as its realm. 『Five wisdoms have two realms』 means that 『wisdom of dharma』 (wisdom to understand dharma), 『wisdom of comparison』 (wisdom to understand dharma through comparison), 『wisdom of exhaustion』 (wisdom to understand that afflictions have been exhausted), and 『wisdom of non-arising』 (wisdom to understand that afflictions no longer arise) take the 『three truths』 (truth of suffering, truth of the cause of suffering, truth of the path) as their realm, which is a conditioned cause; when they take the 『truth of cessation』 (the truth of extinction) as their realm, it is an unconditioned cause. 『Equal wisdom』 also takes the 『three truths』 as its realm, which is a conditioned cause; when it takes 『cessation through wisdom』 (extinction of afflictions through wisdom) and 『space』 as its realm, it is an unconditioned cause.

Wisdom of dharma should be known, arises from the six grounds, wisdom of comparison is in the nine grounds, telepathy is in dhyana.

『Wisdom of dharma should be known, arises from the six grounds』 means that 『wisdom of dharma』 can be obtained in the six grounds, which is obtained by nature. These six grounds refer to the four dhyanas, future dhyana, and intermediate dhyana, but do not include the formless realm because the formless realm does not take the desire realm as its object. 『Wisdom of comparison is in the nine grounds』 means that 『wisdom of comparison』 can be obtained in the nine grounds, which refer to future dhyana, intermediate dhyana, the four dhyanas, and the three formless realms. 『Telepathy is in dhyana』 means that 『telepathy』 can be obtained in the fundamental dhyanas, which is the result of the four-limbed or five-limbed dhyana.

Equal wisdom should be known, is in the eleven grounds, as for those other wisdoms, each category is as previously explained.

『Equal wisdom』

應當知在於十一地者。等智在十一地。謂欲界未來中間四禪四無色。謂彼諸餘智品品如前說者。謂苦集滅道智盡智無生智。若法智品在六地如法智。若比智品在九地如比智。

若說諸念處　　一智當知后　三則說一智　　餘四明智說

若說諸念處一智當知後者。謂滅智是法念處。無為緣故。三則說一智者。謂他心智。他心心法緣故。是三念處。除身念處。餘四明智說者。謂餘八智是四念處。五陰緣故。

一智欲界依　　二界依有一　二智三界依　　餘六一或三

一智欲界依者。法智唯欲界依。以法智隨生。或欲界四大造故。二界依有一者。他心智欲色界依。依色故。二智三界依者。比智等智三界依。餘六一或三者。苦智等六智。若法智品欲界依。比智品三界依(依者身之別名)。

名則十六行　　事或說十六　離於十六行　　除闇非無漏

名則十六行者。謂無常苦空非我因集有緣滅止妙出道正跡乘。眾緣所持故無常。逼迫故苦。我所見對治故空。我見對治故非我。種子法故因。等起故集。相續故有。相成熟故緣。諸陰盡故滅。三火息故止。離內惱故妙。離外惱故出。趣向故道。巧便故正。等趣故跡。至究竟故乘。複次非究竟故無常。重擔故苦。內離人故空。不自在故非我。來方

【現代漢語翻譯】現代漢語譯本：應當知道，在十一地（eleven grounds）中，等智（equal knowledge）存在於十一地。這十一地是指欲界（desire realm）、未來中間（future intermediate state）、四禪（four dhyanas）、四無色定（four formless attainments）。所謂其他各種智的品類，如前所述，是指苦智（knowledge of suffering）、集智（knowledge of the origin of suffering）、滅智（knowledge of the cessation of suffering）、道智（knowledge of the path to the cessation of suffering）、盡智（knowledge of the exhaustion of defilements）、無生智（knowledge of the non-arising of defilements）。如果法智品（knowledge of dharma）存在於六地，就像法智一樣。如果比智品（inferential knowledge）存在於九地，就像比智一樣。如果說諸念處（foundations of mindfulness），一個智應當知道在後面。三個念處則說一個智，其餘四個念處說明智。如果說諸念處一個智應當知道在後面，是指滅智是法念處（dharma foundation of mindfulness），因為它是無為（unconditioned）的緣故。三個念處則說一個智，是指他心智（knowledge of the minds of others），因為它是以他人的心和心法為緣故，是三個念處，除了身念處（body foundation of mindfulness）。其餘四個念處說明智，是指其餘八智是四念處，因為它們以五陰（five aggregates）為緣故。一個智依賴於欲界，兩個界依賴於一個智，兩個智依賴於三界，其餘六個智依賴於一個或三個界。一個智依賴於欲界，是指法智（knowledge of dharma）只依賴於欲界，因為法智隨生，或者因為欲界的四大（four great elements）所造。兩個界依賴於一個智，是指他心智依賴於欲界和色界（form realm），因為它依賴於色。兩個智依賴於三界，是指比智和等智依賴於三界。其餘六個智依賴於一個或三個界，是指苦智等六智，如果法智品依賴於欲界，比智品依賴於三界（依是身的別名，依是身體的別名）。名稱則是十六行相（sixteen aspects），事情或者說十六種，離開十六行相，除了愚昧之外，並非無漏（without outflows）。名稱則是十六行相，是指無常（impermanence）、苦（suffering）、空（emptiness）、非我（non-self）、因（cause）、集（origin）、有（existence）、緣（condition）、滅（cessation）、止（stillness）、妙（excellence）、出（escape）、道（path）、正（rightness）、跡（trace）、乘（vehicle）。眾緣所持故無常，逼迫故苦，我所見對治故空，我見對治故非我，種子法故因，等起故集，相續故有，相成熟故緣，諸陰盡故滅，三火息故止，離內惱故妙，離外惱故出，趣向故道，巧便故正，等趣故跡，至究竟故乘。再次，非究竟故無常，重擔故苦，內離人故空，不自在故非我，來方

【English Translation】 English version: It should be known that among the eleven grounds (eleven grounds), equal knowledge (equal knowledge) exists in the eleven grounds. These eleven grounds refer to the desire realm (desire realm), the future intermediate state (future intermediate state), the four dhyanas (four dhyanas), and the four formless attainments (four formless attainments). The so-called other categories of knowledge, as mentioned earlier, refer to the knowledge of suffering (knowledge of suffering), the knowledge of the origin of suffering (knowledge of the origin of suffering), the knowledge of the cessation of suffering (knowledge of the cessation of suffering), the knowledge of the path to the cessation of suffering (knowledge of the path to the cessation of suffering), the knowledge of the exhaustion of defilements (knowledge of the exhaustion of defilements), and the knowledge of the non-arising of defilements (knowledge of the non-arising of defilements). If the knowledge of dharma (knowledge of dharma) exists in the six grounds, it is like the knowledge of dharma. If inferential knowledge (inferential knowledge) exists in the nine grounds, it is like inferential knowledge. If the foundations of mindfulness (foundations of mindfulness) are discussed, one knowledge should be known to be later. For three foundations of mindfulness, one knowledge is discussed, and the remaining four foundations of mindfulness explain knowledge. If it is said that among the foundations of mindfulness, one knowledge should be known to be later, it refers to the knowledge of cessation being the dharma foundation of mindfulness (dharma foundation of mindfulness), because it is unconditioned (unconditioned). For three foundations of mindfulness, one knowledge is discussed, it refers to the knowledge of the minds of others (knowledge of the minds of others), because it takes the minds and mental phenomena of others as its object, and it is three foundations of mindfulness, except for the body foundation of mindfulness (body foundation of mindfulness). The remaining four foundations of mindfulness explain knowledge, it refers to the remaining eight knowledges being the four foundations of mindfulness, because they take the five aggregates (five aggregates) as their object. One knowledge depends on the desire realm, two realms depend on one knowledge, two knowledges depend on the three realms, and the remaining six knowledges depend on one or three realms. One knowledge depends on the desire realm, it refers to the knowledge of dharma (knowledge of dharma) only depending on the desire realm, because the knowledge of dharma arises accordingly, or because it is created by the four great elements (four great elements) of the desire realm. Two realms depend on one knowledge, it refers to the knowledge of the minds of others depending on the desire realm and the form realm (form realm), because it depends on form. Two knowledges depend on the three realms, it refers to inferential knowledge and equal knowledge depending on the three realms. The remaining six knowledges depend on one or three realms, it refers to the six knowledges such as the knowledge of suffering, if the knowledge of dharma depends on the desire realm, and inferential knowledge depends on the three realms (依 is another name for the body, 依 is another name for the body). The names are the sixteen aspects (sixteen aspects), or it can be said that there are sixteen kinds, apart from the sixteen aspects, except for ignorance, it is not without outflows (without outflows). The names are the sixteen aspects, referring to impermanence (impermanence), suffering (suffering), emptiness (emptiness), non-self (non-self), cause (cause), origin (origin), existence (existence), condition (condition), cessation (cessation), stillness (stillness), excellence (excellence), escape (escape), path (path), rightness (rightness), trace (trace), and vehicle (vehicle). Because it is supported by many conditions, it is impermanent; because it is oppressed, it is suffering; because it is the antidote to the view of self, it is empty; because it is the antidote to the view of self, it is non-self; because it is the seed, it is the cause; because it arises together, it is the origin; because it continues, it is existence; because the conditions are mature, it is the condition; because the aggregates are exhausted, it is cessation; because the three fires are extinguished, it is stillness; because it is free from inner troubles, it is excellence; because it is free from outer troubles, it is escape; because it leads to, it is the path; because it is skillful, it is rightness; because it leads equally, it is the trace; because it reaches the ultimate, it is the vehicle. Again, because it is not ultimate, it is impermanent; because it is a heavy burden, it is suffering; because it is internally separated from people, it is empty; because it is not self-governing, it is non-self; the direction of arrival

便故因。出生方便故集。增長故有。與依故緣。不相續離相續故滅。離三有為相故止。善故常故妙。第一休息故離邪徑對治故道。不正對治故正。登涅槃城故足。一切有對治故乘。問事有幾行。答事或說十六。此名十六行。有說。事有七。謂苦行名四。事亦四。顛倒對治故。集行名四。事一。滅道亦如是。如是說者名十六事。亦十六者善。問離十六行更有無漏慧耶。答離於十六行余闇非無漏。離十六行無有無漏慧。如契經說。我生已盡。此亦是苦。等行生盡。如言我斫木為誰斫謂斧斫此亦如是。問此諸智各有幾行。答。

二智十六行　　法智及比智　如是行或非　　是說為等智

二智十六行法智及比智者。如所說十六行一切法智比智轉。如是行或非是說為等智者。等智行十六行亦非十六行。十六行者。謂暖等善根。是十六行及余不定聞思慧亦非者。如病如癰等行。是名為非。問若等智是十六行者。何故不說名苦智乃至道智。答壞境界故。無漏行不壞境界。別諦緣故。有漏行壞境界。有漏無常行三諦。緣空非我行一切法緣。

四智有四行　　決定行所說　若智知他心　　如是行或非

四智有四行決定行所說者。苦智有四行。乃至道智亦如是。若智知他心如是行或非者。若無漏他心智是道四行。

【現代漢語翻譯】現代漢語譯本因此而有原因。因為出生的方便而聚集。因為增長而存在。因為給予依靠而成為因緣。因為不相續和脫離相續而滅。因為脫離三有為相而止息。因為善良所以恒常所以美妙。因為第一的休息所以脫離邪路，因為對治邪路所以是正道。因為登上涅槃城所以是足。因為對治一切有，所以是乘。問：事有多少種行相？答：事或者說有十六種。這被稱為十六行。也有說，事有七種。所謂的苦行有四種，事也有四種，因為對治顛倒。集行有四種，事有一種。滅和道也是這樣。這樣說的人，稱為十六事，也稱為十六行是善的。問：除了十六行之外，還有沒有無漏的智慧呢？答：除了十六行之外，其餘的黑暗並非沒有無漏。脫離十六行就沒有無漏的智慧。如契經所說：『我生已盡。』這也是苦等行的生盡。如同說『我砍木頭，是誰砍的？』說是斧頭砍的，這裡也是這樣。問：這些智各有幾種行相？答：

二智十六行       法智及比智
如是行或非       是說為等智

二智十六行法智及比智者：如所說的十六行，一切法智和比智都隨之運轉。如是行或非是說為等智者：等智的行相是十六行，但也不是十六行。十六行是指暖等善根。是十六行以及其餘不定的聞思慧也不是（十六行）。如病如癰等行，這被稱為非（十六行）。問：如果等智是十六行，為什麼不說成是苦智乃至道智呢？答：因為破壞境界。無漏的行不破壞境界，因為是不同的諦的因緣。有漏的行破壞境界。有漏的無常行是三諦的因緣，空和非我行是一切法的因緣。

四智有四行       決定行所說
若智知他心       如是行或非

四智有四行決定行所說者：苦智有四行，乃至道智也是這樣。若智知他心如是行或非者：如果無漏的他心智是道的四行。

【English Translation】 English version Thus, there is a cause. It gathers because of the convenience of birth. It exists because of growth. It becomes a condition because of giving reliance. It ceases because of non-continuity and separation from continuity. It stops because of separation from the characteristics of the three existences (三有, Sanyou). Because it is good, it is constant and wonderful. Because of the first rest, it is free from evil paths; because it counteracts evil paths, it is the right path. Because it ascends to the city of Nirvana (涅槃, Nièpán), it is the foot. Because it counteracts all existence, it is the vehicle. Question: How many aspects are there in things? Answer: It is said that there are sixteen aspects in things. These are called the sixteen aspects. Some say that there are seven aspects in things. The so-called four aspects of suffering (苦, Kǔ), and there are also four aspects of things, because they counteract the inversions. The accumulation (集, Jí) has four aspects, and there is one aspect of things. Cessation (滅, Miè) and the path (道, Dào) are also like this. Those who say this call it the sixteen things, and it is good to call the sixteen aspects. Question: Besides the sixteen aspects, is there any wisdom without outflows (無漏慧, Wúlòu huì)? Answer: Apart from the sixteen aspects, the remaining darkness is not without outflows. Without the sixteen aspects, there is no wisdom without outflows. As the sutra says: 'My birth is exhausted.' This is also the exhaustion of the aspects of suffering, etc. It is like saying, 'I chop wood, who is chopping it?' It is said that the axe is chopping it, and it is the same here. Question: How many aspects do these wisdoms each have? Answer:

Two Wisdoms, Sixteen Aspects        Dharma Wisdom and Comparative Wisdom
Such Aspects or Not     Are Said to Be Equal Wisdom

Two Wisdoms, Sixteen Aspects, Dharma Wisdom and Comparative Wisdom: As the sixteen aspects that have been said, all Dharma Wisdom (法智, Fǎ zhì) and Comparative Wisdom (比智, Bǐ zhì) revolve accordingly. Such Aspects or Not Are Said to Be Equal Wisdom: The aspects of Equal Wisdom (等智, Děng zhì) are the sixteen aspects, but they are not the sixteen aspects. The sixteen aspects refer to the roots of goodness such as warmth (暖, Nuǎn). It is the sixteen aspects, and the remaining uncertain wisdom from hearing and thinking is also not (the sixteen aspects). Such as the aspects of disease and carbuncles, these are called not (the sixteen aspects). Question: If Equal Wisdom is the sixteen aspects, why is it not called Suffering Wisdom, up to Path Wisdom? Answer: Because it destroys the realm. The actions without outflows do not destroy the realm, because they are the conditions of different truths. The actions with outflows destroy the realm. The impermanent actions with outflows are the conditions of the three truths, and the actions of emptiness and non-self are the conditions of all dharmas.

Four Wisdoms Have Four Aspects      The Determined Aspects Are Spoken Of
If Wisdom Knows the Minds of Others     Such Aspects or Not

Four Wisdoms Have Four Aspects, The Determined Aspects Are Spoken Of: Suffering Wisdom has four aspects, and so does Path Wisdom. If Wisdom Knows the Minds of Others, Such Aspects or Not: If the wisdom of knowing the minds of others without outflows is the four aspects of the path.

有漏智非自相境界故。

盡智無生智　　離空無我行　說有十四行　　謂近於等故

盡智無生智離空無我行說有十四行者。盡智無生智十四行。除空無我行。問何故非空無我行耶。答謂近於等故。盡智無生智第一義而近等。空無我行第一義近第一。問彼諸行為誰能行。亦為他所行耶。為何等性。答。

謂慧行能行　　亦為他所行　余有依二種　　無依他所行

謂慧行能行亦為他所行者。慧自性是行。能于彼爾炎中行無常等行。彼亦為無常等行所行余有依二種者。除慧余相應等法是亦能行。有緣故。亦為他所行。他所緣故。非行非慧性故。無依他所行者。若彼不相應法。謂色無為心不相應行。是他所行。非慧性故。非能行。無緣故。已說建立行。建立得今當說。

謂初無漏心　　或有成就一　二或成就三　　四時各增一

謂初無漏心或有成就一者。謂初苦法忍相應心。若未離欲成就一等智。若離欲成就他心智。二或成就三者。第二苦法智相應心。若未離欲成就三智。苦智法智等智。若離欲成就他心智。四時各增一者。于上四時一一增苦比智。若未離欲四智法智比智苦智等智若離欲得他心智。集法智增集智。滅法智增滅智。道法智增道智忍中不得智。非智性故。集滅道比智不增智。

【現代漢語翻譯】現代漢語譯本有漏智不是自相境界的緣故。

盡智（Kshaya-jnana，知諸漏已盡之智）無生智（Anutpada-jnana，知未來不再生之智）　　離空（Sunyata，空性）無我行（Anatmata，無我）　說有十四行　　謂近於等故

盡智無生智離空無我行說有十四行是指，盡智和無生智有十四種行相。除去空和無我行。問：為什麼不是空和無我行呢？答：因為它們接近於『等』的緣故。盡智和無生智是第一義諦，接近於『等』。空和無我行是第一義諦，接近於第一義諦。問：這些行相是誰能夠行持的？也是被其他所行持的嗎？是什麼樣的性質？答：

謂慧行能行　　亦為他所行　余有依二種　　無依他所行

『謂慧行能行亦為他所行』是指，智慧的自性就是行。能夠在彼爾炎中行持無常等行。彼爾炎也被無常等行所行持。『余有依二種』是指，除了智慧以外，其他的相應法等也是能夠行持的，因為有緣故。也是被其他所行持的，因為是他所緣的緣故。不是行的自性，也不是智慧的自性。『無依他所行』是指，如果彼不相應法，比如色法、無為法、心不相應行，是被他所行持的。不是智慧的自性，所以不能行持，因為沒有緣故。已經說了建立行，建立得，現在應當說。

謂初無漏心　　或有成就一　二或成就三　　四時各增一

『謂初無漏心或有成就一』是指，最初的苦法忍（Kshanti，忍）相應的心。如果未離欲，成就一等智（Samata-jnana，平等智）；如果離欲，成就他心智（Para-citta-jnana，知他人心之智）。『二或成就三』是指，第二苦法智（Jnana，智）相應的心。如果未離欲，成就三智，即苦智、法智、等智；如果離欲，成就他心智。『四時各增一』是指，在上面的四個階段，每一個階段都增加苦比智（Anvaya-jnana，類比智）。如果未離欲，四智為法智、比智、苦智、等智；如果離欲，得到他心智。集法智增加集智（Samudaya-jnana，集諦之智）。滅法智增加滅智（Nirodha-jnana，滅諦之智）。道法智增加道智（Marga-jnana，道諦之智）。忍中不得智，因為不是智的自性。集滅道比智不增加智。

【English Translation】 English version Leaking wisdom is not the realm of self-nature.

Kshaya-jnana (Wisdom of Exhaustion, the wisdom that knows all outflows are exhausted) and Anutpada-jnana (Wisdom of Non-arising, the wisdom that knows there will be no future rebirth) 　　Apart from Sunyata (Emptiness) and Anatmata (No-self) 　It is said there are fourteen aspects 　　Because they are close to equality

'Kshaya-jnana and Anutpada-jnana, apart from Sunyata and Anatmata, it is said there are fourteen aspects' refers to the fourteen aspects of Kshaya-jnana and Anutpada-jnana. Excluding the aspects of emptiness and no-self. Question: Why are they not the aspects of emptiness and no-self? Answer: Because they are close to 'equality'. Kshaya-jnana and Anutpada-jnana are the ultimate truth and close to 'equality'. Emptiness and no-self are the ultimate truth and close to the ultimate truth. Question: Who can practice these aspects? Are they also practiced by others? What is their nature? Answer:

It is said that wisdom-practice can practice 　　And is also practiced by others 　The remaining dependent ones are of two kinds 　　The independent ones are practiced by others

'It is said that wisdom-practice can practice and is also practiced by others' means that the nature of wisdom is practice. It can practice impermanence and other practices in that realm. That realm is also practiced by impermanence and other practices. 'The remaining dependent ones are of two kinds' means that other corresponding dharmas besides wisdom can also practice because they have conditions. They are also practiced by others because they are the objects of others. They are not the nature of practice, nor the nature of wisdom. 'The independent ones are practiced by others' means that if those non-corresponding dharmas, such as form, unconditioned dharmas, and non-corresponding practices of the mind, are practiced by others. They are not the nature of wisdom, so they cannot practice because they have no conditions. Having spoken of establishing practice, establishing attainment, now it should be spoken of.

It is said that the initial outflow-free mind 　　May attain one 　Two may attain three 　　At four times, each increases by one

'It is said that the initial outflow-free mind may attain one' means the initial mind corresponding to Kshanti (Forbearance) of the Dharma of Suffering. If one has not detached from desire, one attains one Samata-jnana (Wisdom of Equality); if one has detached from desire, one attains Para-citta-jnana (Wisdom of Knowing Others' Minds). 'Two may attain three' means the second mind corresponding to Jnana (Wisdom) of the Dharma of Suffering. If one has not detached from desire, one attains three wisdoms, namely the Wisdom of Suffering, the Wisdom of Dharma, and the Wisdom of Equality; if one has detached from desire, one attains the Wisdom of Knowing Others' Minds. 'At four times, each increases by one' means that in the above four stages, each stage increases by one Anvaya-jnana (Analogical Wisdom). If one has not detached from desire, the four wisdoms are the Wisdom of Dharma, the Wisdom of Analogy, the Wisdom of Suffering, and the Wisdom of Equality; if one has detached from desire, one obtains the Wisdom of Knowing Others' Minds. The Wisdom of Dharma of Accumulation increases the Samudaya-jnana (Wisdom of the Truth of Accumulation). The Wisdom of Dharma of Cessation increases the Nirodha-jnana (Wisdom of the Truth of Cessation). The Wisdom of Dharma of the Path increases the Marga-jnana (Wisdom of the Truth of the Path). In Kshanti, wisdom is not obtained because it is not the nature of wisdom. The Analogical Wisdom of Accumulation, Cessation, and the Path does not increase wisdom.

以苦比智得名故。已說成就智。修今當說。

若得修于智　　謂在聖見道　即彼當來修　　諸忍亦如是

若得修于智謂在聖見道即彼當來修者。見道諸智現在修。即彼未來修。謂苦法智現在修。未來修苦法智非忍非余智。如是乃至道法智。諸忍亦如是者。苦法忍現在修。即彼未來修。非智非余忍。一切忍亦如是。問何故見道唯修自分修道修自分及非自分耶。答彼初得種性故。見道初見諦故。唯修自分非余。又不雜道故。捷疾故。不覺道故。

于彼三心中　　得修于等智　當知最後心　　或修七或六

于彼三心中得修于等智者。見道三心無間等邊修等智。謂苦集滅比智。若依禪未來超升離生。彼修一地見道二地等智。謂禪未來及欲界。若依初禪超升離生修二地見道三地等智。乃至第四禪修六地見道七地等智。問道比智邊何故不修等智耶。答邊非分故。諦無間等邊修故名無間等邊。無能修一切道及佛邊際而知一切苦集滅。複次世俗智于彼諦曾無間等故。修見道眷屬故。無間等邊等智是見道眷屬。道比智是修道。所以無色界不修。以無見道故。問法智何故不修。答諦無間不究竟故。若修者應說無間等中。若欲界者則四陰性以不定故。若色界者五陰性以定故(有定則有定共色故有色陰是以有五陰)智

【現代漢語翻譯】現代漢語譯本因為以『苦』（Dukkha）比附『智』（Jnana）而得名，所以已經講完了『成就智』（Accomplishment of Wisdom）。現在應當講『修』（Cultivation）。

『若得修于智，謂在聖見道，即彼當來修，諸忍亦如是。』

『若得修于智，謂在聖見道，即彼當來修』的意思是：『見道』（Path of Seeing）中的諸『智』（Jnana）是現在修習的，也就是未來要修習的。例如，『苦法智』（Knowledge of the Dharma of Suffering）現在修習，未來修習的也是『苦法智』，而不是『忍』（Acceptance）或者其他的『智』。像這樣一直到『道法智』（Knowledge of the Dharma of the Path）。『諸忍亦如是』的意思是：『苦法忍』（Acceptance of the Dharma of Suffering）現在修習，未來修習的也是『苦法忍』，而不是『智』或者其他的『忍』。一切的『忍』都是這樣。

問：為什麼『見道』只修習自己的部分，而『修道』（Path of Cultivation）修習自己的部分和非自己的部分呢？答：因為『見道』是最初獲得『種性』（Lineage）的階段，『見道』是最初見到真諦（Truth）的階段，所以只修習自己的部分，不修習其他的。而且，因為不夾雜其他的道，因為快速，因為沒有覺察到其他的道。

『于彼三心中，得修于等智，當知最後心，或修七或六。』

『于彼三心中得修于等智』的意思是：在『見道』的三心中，在『無間等』（Immediate Equality）的邊緣修習『等智』（Equal Knowledge），也就是『苦集滅比智』（Knowledge of Comparison Regarding Suffering, Arising, and Cessation）。如果依據禪定（Dhyana），未來超升而脫離了『生』（Birth），那麼他修習一地的『見道』，二地的『等智』，也就是禪定未來和欲界（Desire Realm）。如果依據初禪（First Dhyana）超升而脫離了『生』，那麼修習二地的『見道』，三地的『等智』。乃至第四禪（Fourth Dhyana），修習六地的『見道』，七地的『等智』。

問：為什麼在『道比智』（Knowledge of Comparison Regarding the Path）的邊緣不修習『等智』呢？答：因為邊緣不是部分。因為在真諦的『無間等』邊緣修習，所以叫做『無間等邊』。沒有能力修習一切道以及佛的邊緣而知曉一切『苦』（Dukkha）、『集』（Samudaya）、『滅』（Nirodha）。再者，因為世俗智（Mundane Knowledge）在那些真諦中沒有『無間等』，所以修習『見道』的眷屬。『無間等邊等智』是『見道』的眷屬，『道比智』是『修道』，所以沒有不修習。因為沒有『見道』的緣故。問：為什麼『法智』（Dharma Knowledge）不修習呢？答：因為真諦的『無間』不究竟。如果修習的話，應該說在『無間等』中。如果是欲界，那麼是四陰性（Four Aggregates），因為不定的緣故。如果是，那麼是五陰性（Five Aggregates），因為是定的緣故（有定則有定共色，所以有色陰，因此有五陰）。智

【English Translation】 English version It is named 'Wisdom Gained by Comparison with Suffering' (Dukkha-Jnana) , therefore, the 'Accomplishment of Wisdom' (Accomplishment of Wisdom) has been explained. Now, 'Cultivation' (Bhavana) should be explained.

'If one attains cultivation of wisdom, it is said to be in the Path of Seeing (Darshana-marga); that which is to be cultivated in the future is also the same, and so are all Acceptances (Ksanti).'

'If one attains cultivation of wisdom, it is said to be in the Path of Seeing; that which is to be cultivated in the future' means: The various 'Wisdoms' (Jnana) in the 'Path of Seeing' are cultivated in the present, which is also what will be cultivated in the future. For example, 'Knowledge of the Dharma of Suffering' (Dukkha-dharma-jnana) is cultivated in the present, and what will be cultivated in the future is also 'Knowledge of the Dharma of Suffering', not 'Acceptance' (Ksanti) or other 'Wisdoms'. It is like this all the way to 'Knowledge of the Dharma of the Path' (Marga-dharma-jnana). 'And so are all Acceptances' means: 'Acceptance of the Dharma of Suffering' (Dukkha-dharma-ksanti) is cultivated in the present, and what will be cultivated in the future is also 'Acceptance of the Dharma of Suffering', not 'Wisdom' or other 'Acceptances'. All 'Acceptances' are like this.

Question: Why does the 'Path of Seeing' only cultivate its own part, while the 'Path of Cultivation' (Bhavana-marga) cultivates its own part and non-self parts? Answer: Because the 'Path of Seeing' is the stage of initially obtaining 'Lineage' (Gotra), the 'Path of Seeing' is the stage of initially seeing the Truth (Satya), so it only cultivates its own part and does not cultivate others. Moreover, because it does not mix with other paths, because it is fast, because it does not perceive other paths.

'In those three minds, one attains cultivation of Equal Wisdom; one should know that in the last mind, one cultivates either seven or six.'

'In those three minds, one attains cultivation of Equal Wisdom' means: In the three minds of the 'Path of Seeing', at the edge of 'Immediate Equality' (Anantarya-samata), one cultivates 'Equal Wisdom' (Samata-jnana), which is 'Knowledge of Comparison Regarding Suffering, Arising, and Cessation' (Dukkha-samudaya-nirodha-anvaya-jnana). If based on Dhyana (Meditation), one transcends and departs from 'Birth' (Jati) in the future, then he cultivates the 'Path of Seeing' of one realm, and the 'Equal Wisdom' of two realms, which are Dhyana in the future and the Desire Realm (Kama-dhatu). If based on the First Dhyana (Prathama-dhyana), one transcends and departs from 'Birth', then he cultivates the 'Path of Seeing' of two realms, and the 'Equal Wisdom' of three realms. Up to the Fourth Dhyana (Caturtha-dhyana), one cultivates the 'Path of Seeing' of six realms, and the 'Equal Wisdom' of seven realms.

Question: Why is 'Equal Wisdom' not cultivated at the edge of 'Knowledge of Comparison Regarding the Path' (Marga-anvaya-jnana)? Answer: Because the edge is not a part. Because one cultivates at the 'Immediate Equality' edge of the Truth, it is called 'Immediate Equality Edge'. There is no ability to cultivate all paths and the edge of the Buddha and know all 'Suffering' (Dukkha), 'Arising' (Samudaya), and 'Cessation' (Nirodha). Furthermore, because Mundane Knowledge (Laukika-jnana) does not have 'Immediate Equality' in those Truths, one cultivates the retinue of the 'Path of Seeing'. 'Immediate Equality Edge Equal Wisdom' is the retinue of the 'Path of Seeing', 'Knowledge of Comparison Regarding the Path' is the 'Path of Cultivation', so there is no ** not cultivating. Because there is no 'Path of Seeing'. Question: Why is 'Dharma Knowledge' (Dharma-jnana) not cultivated? Answer: Because the 'Immediate' of the Truth is not ultimate. If one cultivates, it should be said in 'Immediate Equality'. If it is the Desire Realm, then it is of the nature of Four Aggregates (Catur-skandha), because it is not fixed. If it is **, then it is of the nature of Five Aggregates (Panca-skandha), because it is fixed (if there is fixed, then there is fixed common form, so there is form aggregate, therefore there are five aggregates). Wisdom

增故說修等智。若苦無間等邊有四事。欲界緣欲界苦。色界緣色無色界苦。集滅無間等邊亦如是。是不生法依隨信行隨法行故。彼隨信行隨法行成就而不現在前。或修七或六當知最後心者。若離欲得道比智未來修七智。除等智盡智無生智。若未離欲修六智。除他心智。修非想非非想處對治道等智。非彼對治故不修。

于彼上修道　　十七無漏心　當知修於七　　增益根或六

于彼上修道十七無漏心當知修於七者。若未離六種欲。從須陀洹果進九無礙道八解脫道修七智。此道禪未來攝故。無他心智盡智無生智。是無學故不修。餘七智必修。若世俗智離欲。彼現在修一等智。未來修七。若無漏者四法智。一一現在修未來七。增益根或六者。謂信解脫求見到。彼無礙道修六智非他心智。無礙道相違故。非等智。似見道故。非盡智。無生智無學故。若未離欲解脫道亦修此六若離欲修七智。是故說或升進得不動者。九無礙道修七智非他心智。無礙道相違故。非等智。非第一有對治故。非無生智。未得故。八解脫道修八智亦得他心智故。第九解脫道修十智。是故說或。

得不還果時　　及離上七地　勛修諸神通　　解脫修習八

得阿那含果必得根本禪故修八智。除盡智無生智及四禪三無色。此七地離欲時

【現代漢語翻譯】現代漢語譯本：爲了增加的緣故，宣說了修習等智（Samatha-vipassanā-yuganaddha-paññā，止觀雙運智）。如果苦無間等邊有四件事。欲界緣欲界的苦，緣色無苦。集滅無間等邊也是這樣。這是不生法，因為依隨信行（Saddhānusārī，隨信行者）和隨法行（Dhammānusārī，隨法行者）的緣故。他們隨信行和隨法行成就，但不現在前。或者修習七種或者六種智慧，應當知道最後的心是這樣的。如果離欲得道，比智（Pariññā，遍知）未來修習七種智慧，除去等智、盡智（Khaye-ñāṇa，知盡智）、無生智（Anuppāda-ñāṇa，無生智）。如果未離欲，修習六種智慧，除去他心智（Paracitta-vijñāna，知他心智）。修習非想非非想處對治道等智，因為不是它的對治，所以不修習。

在那之上修道，有十七個無漏心。應當知道修習七種，增益根或者六種。

在那之上修道，十七個無漏心，應當知道修習七種，如果未離六種欲，從須陀洹果（Sotāpanna，入流果）進階，九個無礙道（Nava anantarika-maggā，九無間道），八個解脫道（Attha vimokkha-maggā，八解脫道），修習七種智慧。這個道禪未來攝取，所以沒有他心智、盡智、無生智。因為是無學（Asekha，無學位）的緣故，不修習。其餘七種智慧必定修習。如果世俗智離欲，他現在修習一種等智，未來修習七種。如果是無漏者，四法智（Cattāri dhamma-ñāṇāni，四法智），一一現在修習，未來修習七種。增益根或者六種，指的是信解脫（Saddhā-vimutta，信解脫者）求見到。他們的無礙道修習六種智慧，沒有他心智，因為與無礙道相違背。沒有等智，因為類似見道。沒有盡智、無生智，因為是無學。如果未離欲，解脫道也修習這六種，如果離欲，修習七種智慧。因此說或者升進得到不動者。九個無礙道修習七種智慧，沒有他心智，因為與無礙道相違背。沒有等智，因為不是第一有對治的緣故。沒有無生智，因為未得到。八個解脫道修習八種智慧，也得到他心智的緣故。第九個解脫道修習十種智慧。因此說或者。

得到不還果（Anāgāmi，不還果）時，以及離開上面七地。修習諸神通，解脫修習八種。

得到阿那含果必定得到根本禪的緣故，修習八種智慧，除去盡智、無生智以及四禪（Rūpajhānas，色界禪定）、三無色（Arūpajhānas，無色界禪定）。這七地離欲時

【English Translation】 English version: It is said that the Samatha-vipassanā-yuganaddha-paññā (wisdom of the union of tranquility and insight) is cultivated for the sake of increase. If there are four things in the immediate vicinity of suffering, etc. The desire realm is conditioned by the suffering of the desire realm; there is no suffering conditioned by the form realm. The same is true for the immediate vicinity of arising and cessation. This is the unarisen dharma because it depends on the Saddhānusārī (one who follows by faith) and the Dhammānusārī (one who follows by dharma). They achieve following by faith and following by dharma, but it is not present. Or, one cultivates seven or six wisdoms; one should know that the last mind is like this. If one attains the path having abandoned desire, the Pariññā (comprehension) will cultivate seven wisdoms in the future, excluding the Samatha-vipassanā-yuganaddha-paññā, the Khaye-ñāṇa (wisdom of exhaustion), and the Anuppāda-ñāṇa (wisdom of non-arising). If one has not abandoned desire, one cultivates six wisdoms, excluding the Paracitta-vijñāna (wisdom of knowing the minds of others). One cultivates the Samatha-vipassanā-yuganaddha-paññā of the path that counteracts the state of neither perception nor non-perception, but because it is not its counteraction, one does not cultivate it.

Above that, cultivating the path, There are seventeen undefiled minds. One should know that one cultivates seven, Increasing the faculties, or six.

Above that, cultivating the path, seventeen undefiled minds, one should know that one cultivates seven. If one has not abandoned the six kinds of desire, progressing from the Sotāpanna (stream-enterer) fruit, the Nava anantarika-maggā (nine unobstructed paths), and the Attha vimokkha-maggā (eight liberation paths), one cultivates seven wisdoms. This path-jhāna is included in the future, so there is no wisdom of knowing the minds of others, wisdom of exhaustion, or wisdom of non-arising. Because it is Asekha (beyond training), one does not cultivate it. The remaining seven wisdoms must be cultivated. If one abandons desire with mundane wisdom, one now cultivates one Samatha-vipassanā-yuganaddha-paññā, and in the future, one cultivates seven. If one is undefiled, the Cattāri dhamma-ñāṇāni (four knowledges of dharma), one by one, are cultivated now, and in the future, one cultivates seven. Increasing the faculties, or six, refers to the Saddhā-vimutta (one liberated by faith) seeking to see. Their unobstructed path cultivates six wisdoms, without the wisdom of knowing the minds of others, because it contradicts the unobstructed path. There is no Samatha-vipassanā-yuganaddha-paññā, because it resembles the path of seeing. There is no wisdom of exhaustion or wisdom of non-arising, because it is beyond training. If one has not abandoned desire, the liberation path also cultivates these six; if one has abandoned desire, one cultivates seven wisdoms. Therefore, it is said that one progresses or attains the immovable. The nine unobstructed paths cultivate seven wisdoms, without the wisdom of knowing the minds of others, because it contradicts the unobstructed path. There is no Samatha-vipassanā-yuganaddha-paññā, because it is not the counteraction of the first existence. There is no wisdom of non-arising, because it has not been attained. The eight liberation paths cultivate eight wisdoms, and also attain the wisdom of knowing the minds of others. The ninth liberation path cultivates ten wisdoms. Therefore, it is said or.

When attaining the Anāgāmi (non-returner) fruit, And leaving the seven upper realms, Cultivating the supernormal powers, Liberation cultivates eight.

Attaining the Anāgāmi fruit, one necessarily attains the fundamental jhāna, so one cultivates eight wisdoms, excluding the wisdom of exhaustion, the wisdom of non-arising, and the Rūpajhānas (four form jhānas), and the Arūpajhānas (three formless jhānas). When these seven realms abandon desire

九解脫道修八智。若世俗道離欲時等智現在修未來八。若無漏道離欲者是苦等六智一一現在修未來八。六智者。謂苦比智集滅道比智及滅道法智也勛修禪一解脫道學修八智。無學修十智。神足他心智宿命通一解脫道亦修八智。根本禪攝故。天眼天耳解脫道無記故不修(上三通得時及後用時悉是解脫道解脫道悉是善神足降伏眾生故餘二所見微遠故眼耳無此故無記)。

此諸無礙道　　及滅第一有　即彼八解脫　　當知修於七

七地離欲無礙道。及對修禪二無礙道。學諸通五無礙道(七地離欲及熏修以一等智一無漏智為無礙道二念故言二五通各有一無礙故言五)修七智。除他心智。無礙道相違故。第一有離欲八解脫道修七智。除等智。非對治故。

第一有離欲　　無礙道修六　上乘應當知　　修習于下地

第一有離欲無礙道修六者。第一有離欲九無礙道修六智。除他心智及等智。一切方便道有漏無漏修八智。上乘應當知修習于下地者。若此地離欲即修此地無漏智及下地。謂初禪離欲即修初禪功德及未來。如是乃至第一有離欲。修一切地無漏功德。上對治名為上乘。

無學初心中　　修於一切地　無學相似修　　或苦習比智

無學初心中修於一切地者。無學初盡智相應心修九地功德。

【現代漢語翻譯】現代漢語譯本九解脫道修習八種智慧。如果世俗道在離欲時，等智（Samata-jnana，平等智慧）現在，修習未來的八種智慧。如果無漏道離欲者，是苦比智（Dukkha-anvaya-jnana，對苦諦的類比智慧）、集比智（Samudaya-anvaya-jnana，對集諦的類比智慧）、滅比智（Nirodha-anvaya-jnana，對滅諦的類比智慧）、道比智（Marga-anvaya-jnana，對道諦的類比智慧）以及滅法智（Nirodha-dharma-jnana，對滅諦的如實智慧）、道法智（Marga-dharma-jnana，對道諦的如實智慧）這六種智慧，一一現在，修習未來的八種智慧。六智是指苦比智、集比智、滅比智、道比智以及滅法智、道法智。熏修禪定者，以一個解脫道，學習修習八種智慧。無學者修習十種智慧。神足通（Iddhividhi，如意神通）、他心智（Ceto-pariya-nana，知他人心智）、宿命通（Pubbe-nivasanussati-nana，知過去世宿命的神通），一個解脫道也修習八種智慧，因為被根本禪所攝持。天眼通（Dibba-cakkhu，天眼）和天耳通（Dibba-sota，天耳）的解脫道是無記的，所以不修習（以上三種神通在獲得時以及之後使用時，都是解脫道，解脫道都是善的。神足通能夠降伏眾生，其餘兩種神通所見微小而遙遠，所以眼耳沒有這種能力，因此是無記的）。此諸無礙道，以及滅第一有，即彼八解脫，當知修於七。七地離欲的無礙道，以及對修禪的二種無礙道，學諸神通的五種無礙道（七地離欲以及熏修，以一種等智、一種無漏智作為無礙道，因爲念二，所以說二。五通各自有一種無礙道，所以說五）修習七種智慧，除去他心智，因為與無礙道相違背。第一有離欲的八解脫道修習七種智慧，除去等智，因為不是對治。第一有離欲，無礙道修六，上乘應當知，修習于下地。第一有離欲的無礙道修習六種智慧，第一有離欲的九種無礙道修習六種智慧，除去他心智以及等智。一切方便道，有漏和無漏，修習八種智慧。上乘應當知道修習于下地，如果此地離欲，就修習此地的無漏智以及下地。例如初禪離欲，就修習初禪的功德以及未來。像這樣乃至第一有離欲，修習一切地的無漏功德。上對治稱為上乘。無學初心中，修於一切地，無學相似修，或苦習比智。無學初心中修於一切地，無學初盡智（Khaya-nana，知煩惱已盡的智慧）相應的心，修習九地的功德。

【English Translation】 English version The nine paths of liberation cultivate eight wisdoms. If the worldly path is present with Samata-jnana (wisdom of equanimity) at the time of detachment from desire, it cultivates the eight wisdoms of the future. If the Arhat (one who has attained Nirvana) of the undefiled path is detached from desire, then the six wisdoms of Dukkha-anvaya-jnana (inferential knowledge of suffering), Samudaya-anvaya-jnana (inferential knowledge of the origin of suffering), Nirodha-anvaya-jnana (inferential knowledge of the cessation of suffering), Marga-anvaya-jnana (inferential knowledge of the path to the cessation of suffering), Nirodha-dharma-jnana (direct knowledge of the cessation of suffering), and Marga-dharma-jnana (direct knowledge of the path to the cessation of suffering) are each present, cultivating the eight wisdoms of the future. The six wisdoms refer to Dukkha-anvaya-jnana, Samudaya-anvaya-jnana, Nirodha-anvaya-jnana, Marga-anvaya-jnana, Nirodha-dharma-jnana, and Marga-dharma-jnana. One who cultivates meditation, with one path of liberation, learns and cultivates eight wisdoms. A non-learner (an Arhat) cultivates ten wisdoms. Iddhividhi (supernatural power of accomplishment), Ceto-pariya-nana (knowledge of the minds of others), and Pubbe-nivasanussati-nana (knowledge of past lives), with one path of liberation, also cultivate eight wisdoms because they are included in the fundamental dhyana (meditation). The paths of liberation of Dibba-cakkhu (divine eye) and Dibba-sota (divine ear) are indeterminate, so they do not cultivate (when these three superknowledges are attained and used later, they are all paths of liberation, and all paths of liberation are wholesome. Iddhividhi can subdue sentient beings, while the other two superknowledges perceive things that are subtle and distant, so the eye and ear do not have this ability, therefore they are indeterminate). These unobstructed paths, and the cessation of the highest existence, that is, the eight liberations, should be known to cultivate seven. The unobstructed path of detachment from desire in the seven realms, and the two unobstructed paths for cultivating meditation, and the five unobstructed paths for learning the superknowledges (detachment from desire in the seven realms and cultivation, with one Samata-jnana and one undefiled wisdom as the unobstructed path, because of two thoughts, it is said to be two. Each of the five superknowledges has one unobstructed path, so it is said to be five) cultivate seven wisdoms, excluding Ceto-pariya-nana, because it is contrary to the unobstructed path. The eight paths of liberation of detachment from desire in the highest existence cultivate seven wisdoms, excluding Samata-jnana, because it is not an antidote. Detachment from desire in the highest existence, the unobstructed path cultivates six, the superior vehicle should know, to cultivate in the lower realms. The unobstructed path of detachment from desire in the highest existence cultivates six wisdoms. The nine unobstructed paths of detachment from desire in the highest existence cultivate six wisdoms, excluding Ceto-pariya-nana and Samata-jnana. All expedient paths, defiled and undefiled, cultivate eight wisdoms. The superior vehicle should know to cultivate in the lower realms, if one is detached from desire in this realm, then one cultivates the undefiled wisdom of this realm and the lower realms. For example, if one is detached from desire in the first dhyana, then one cultivates the merits of the first dhyana and the future. Likewise, up to detachment from desire in the highest existence, one cultivates the undefiled merits of all realms. The superior antidote is called the superior vehicle. In the initial mind of the non-learner, cultivate in all realms, the non-learner similarly cultivates, or Dukkha-anvaya-jnana and Samudaya-anvaya-jnana. In the initial mind of the non-learner, cultivate in all realms. The mind corresponding to Khaya-nana (knowledge of the exhaustion of defilements) in the initial stage of non-learning cultivates the merits of the nine realms.

問修何等種無學功德。答謂無學相似修。若退法者修九地軟軟功德。乃至如來地修上上功德。問無學初心何智。答或苦集比智。或苦比智。或集比智。生緣故作如是念。我生已盡。此非想非非想處。四陰生緣最後盡故。已說修無漏功德。有漏今當說。

盡智心俱修　　善有漏功德　九地至一地　　次第修亦減

得阿羅漢果時。或修九地善有漏功德。乃至成一地。問何故九地乃至一地也。答謂生於欲界修九地有漏。若生第一有則修於一地。若生欲界得阿羅漢果。

得盡智所修九地善根。若生初禪修八地。除欲界。如是乃至非想非非想處。即修彼地善根。問何故於此處修三界善根。答一切縛解永蘇息故。如三等縛解。如降伏煩惱力士眾咸稱善。如王登祚解脫灌頂一切皆獻珍奇寶物。先雖得下地功德。以上地煩惱故智光不明。得阿羅漢果一切功德增修照明。修義擇品當廣說。問世尊說見智慧。為一為異耶。答。

諸忍則非智　　盡無生非見　餘一切聖慧　　當知三種性

諸忍則非智者。八無間等忍非智。不決定故。自品對治疑得縛故。決定義是智義故。複次忍者希望求。智者希望息。複次忍是見非智性智性。盡無生非見者。盡智無生智非見。息求故。中平故。背生死故。餘一切聖慧當知三種

【現代漢語翻譯】現代漢語譯本問：修習何種無學功德？答：是修習與無學相似的功德。如果退失果位，則修習九地中下品（軟軟）的功德，乃至如來地修習上品（上上）的功德。問：無學初得果位時是何種智慧？答：或是苦集比智，或是苦比智，或是集比智。因為生緣的緣故，會這樣想：『我的生已經窮盡了。』這是因為非想非非想處（既不是有想，也不是無想的境界）的四陰（色、受、想、行）生緣最後窮盡的緣故。以上已經說了修習無漏功德，現在應當說有漏功德。

盡智（知一切煩惱已盡的智慧）生起時，同時修習的善有漏功德：從九地到一地，次第修習也會減少。

得到阿羅漢果（斷盡一切煩惱，達到涅槃的聖者）時，或者修習九地的善有漏功德，乃至成就一地。問：為什麼有九地乃至一地這樣的差別呢？答：如果生於欲界，則修習九地有漏。如果生於第一有（色界天），則修習一地。如果生於欲界而得到阿羅漢果。

得到盡智所修的九地善根。如果生於初禪天，則修習八地，除去欲界。像這樣乃至生於非想非非想處，就修習彼地的善根。問：為什麼在此處修習三界（欲界、色界、無色界）的善根？答：因為一切束縛都解脫，永遠安息的緣故。如同三種束縛解脫。如同降伏煩惱的力士，大眾都稱讚他好。如同國王登基，解脫灌頂，一切人都獻上珍奇寶物。先前雖然得到下地的功德，但因為有上地的煩惱，所以智慧之光不明顯。得到阿羅漢果后，一切功德都增修照明。《修義擇品》中將廣說。問：世尊所說的見（認識）與智慧，是一還是異？答：

各種忍（對真理的認可）不是智慧，盡智（知一切煩惱已盡的智慧）和無生智（知未來不再生的智慧）不是見（認識）。其餘一切聖慧，應當知道有三種性質。

各種忍不是智慧，八無間等忍不是智慧，因為不決定的緣故。因為自品對治的疑惑得到束縛的緣故。決定義是智慧的意義。再次，忍是希望求得，智是希望止息。再次，忍是見，不是智性，智性。盡智、無生智不是見，因為止息求取的緣故，因為中正平和的緣故，因為背離生死的緣故。其餘一切聖慧，應當知道有三種。

【English Translation】 English version Question: What kind of Anāsrava (non-outflow) merits are cultivated? Answer: It is cultivating merits similar to Anāsrava. If one regresses from the attainment, one cultivates the softest of the soft merits of the nine grounds, up to cultivating the highest of the highest merits in the Buddha-ground (Tathāgatabhūmi). Question: What wisdom is present at the initial attainment of Arhatship (the state of no-more-learning)? Answer: It is either the wisdom of comparison regarding suffering and its origin (Dukkha-samudaya-anvaya-jñāna), or the wisdom of comparison regarding suffering (Dukkha-anvaya-jñāna), or the wisdom of comparison regarding its origin (Samudaya-anvaya-jñāna). Because of the condition of birth, one thinks thus: 'My birth is exhausted.' This is because the condition of birth for the four aggregates (skandha) in the Realm of Neither Perception Nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana) is finally exhausted. The cultivation of Anāsrava merits has been discussed. Now, the Sāsrava (outflow) merits will be discussed.

The wholesome Sāsrava merits cultivated simultaneously with the arising of the Exhaustion-Wisdom (Kṣayajñāna): From the nine grounds to one ground, the sequential cultivation also diminishes.

When attaining the fruit of Arhatship, one cultivates either the wholesome Sāsrava merits of the nine grounds, up to achieving one ground. Question: Why are there differences such as nine grounds to one ground? Answer: If one is born in the Desire Realm (Kāmadhātu), one cultivates the nine grounds of Sāsrava. If one is born in the First Dhyāna (first meditative absorption), then one cultivates one ground. If one is born in the Desire Realm and attains Arhatship.

One obtains the nine grounds of wholesome roots cultivated by the Exhaustion-Wisdom. If one is born in the First Dhyāna, one cultivates eight grounds, excluding the Desire Realm. Likewise, up to the Realm of Neither Perception Nor Non-Perception, one cultivates the wholesome roots of that ground. Question: Why does one cultivate the wholesome roots of the three realms (Desire Realm, Form Realm, Formless Realm) in this state? Answer: Because all bonds are released and there is eternal rest. Like the release of the three kinds of bonds. Like a warrior who subdues afflictions, the multitude praises him. Like a king ascending the throne, receiving the liberation-consecration, everyone offers rare and precious treasures. Although one previously obtained the merits of the lower grounds, the light of wisdom was not clear due to the afflictions of the higher grounds. Upon attaining Arhatship, all merits are increased, cultivated, and illuminated. The 'Analysis of Cultivation' section will discuss this in detail. Question: Are the 'seeing' (darśana) and wisdom (jñāna) spoken of by the World-Honored One (Bhagavān) the same or different? Answer:

The various acceptances (kṣānti) are not wisdom, and the Exhaustion-Wisdom and Non-Arising-Wisdom (Anutpādajñāna) are not 'seeing'. All other noble wisdoms should be known to have three natures.

The various acceptances are not wisdom. The eight 'uninterrupted' acceptances are not wisdom because they are not definitive. Because doubt, which is the antidote to its own category, is bound. Definitive meaning is the meaning of wisdom. Furthermore, acceptance is hoping to seek, while wisdom is hoping to cease. Furthermore, acceptance is 'seeing', not the nature of wisdom, the nature of wisdom. The Exhaustion-Wisdom and Non-Arising-Wisdom are not 'seeing' because they cease seeking, because they are neutral and balanced, because they turn away from birth and death. All other noble wisdoms should be known to have three natures.

性者。除忍及盡智無生智。余慧種能求故見決定故智。問何者是。答學八智及無學等見。

若善有漏智　　在意則是見　煩惱見是智　　此及余說慧

善有漏意地智慧求故見。有說。非一切意識相應善有漏智是見性。謂從不思量識身所起故非見(五識次生意識此非見也)。命終心非見。羸劣故。起作心非見。外向故。如是好謂初說(凡說得理者名如是說)煩惱見是智者。若見自性。謂身見等。從思量生故說見。亦說智決定故。此及余說慧者。此說若智若見及余未說者。謂意識相應無記。除五見諸餘意地染污及一切五識相應。當知一切是慧。謂彼說未說者。若無記慧非見。不捷疾故。工巧慧雖捷疾而非見。求生所障故。染污前已說。五識相應慧非見。不分別故不捷疾故。一往故。問一一智幾智緣。答。

法智及比智　　觀察於九智　因智及果智　　境界於二智

法智及比智觀察於九智者。法智緣九智。除比智。比智亦緣九智。除法智。問何故不展轉相緣。答下上境界故。法智緣下比智緣上。是故不展轉相緣。如二人同止。一人觀下一人觀上地空異觀故不相見面。若言不自緣如不自見面者不然。續觀故。因智及果智境界於二智者。苦集智緣有漏。他心智及等智苦集諦所攝故。

道智緣九智　

【現代漢語翻譯】現代漢語譯本：『性』指的是什麼？除了忍智（Kṣānti-jñāna，對真理的忍可之智慧）和盡智（Kṣaya-jñāna，斷盡煩惱的智慧）、無生智（Anutpāda-jñāna，不再生起煩惱的智慧）之外，其餘的慧（Prajñā，智慧）的種類，因為能夠尋求，因為能決定見解，所以稱為智（Jñāna，智慧）。問：哪些是智？答：有學位的八智以及無學位的正見等。『若善有漏智，在意則是見，煩惱見是智，此及余說慧。』善的有漏意地智，因為能夠尋求，所以是見（Dṛṣṭi，見解）。有人說：並非一切與意識相應的善的有漏智都是見的性質。因為是從不思量的識身所生起，所以不是見（五識之後產生的意識不是見）。臨終的心不是見，因為太虛弱。開始運作的心不是見，因為向外。像這樣，『好』是最初的說法（凡是說得有道理的就稱為『如是說』）。『煩惱見是智』指的是，如果見自性，比如身見（Satkāya-dṛṣṭi，認為五蘊和合的身體是真實存在的『我』的錯誤見解）等，是從思量產生的，所以說是見，也說是智，因為它能做出決定。『此及余說慧』指的是，這裡所說的智和見，以及其餘未說的，比如與意識相應的無記（不善不惡）心。除了五見（薩迦耶見、邊見、邪見、見取見、戒禁取見）之外，其餘的意地染污以及一切與五識相應的，應當知道一切都是慧。也就是說，他們所說的未說的。如果無記慧不是見，因為它不夠敏捷。工巧慧雖然敏捷，但也不是見，因為它被求生的慾望所障礙。染污慧前面已經說過了。與五識相應的慧不是見，因為它不能分別，不夠敏捷，而且只是一往直前。問：每一個智慧緣多少智？答：『法智及比智，觀察於九智，因智及果智，境界於二智。』法智（Dharma-jñāna，知曉四諦在欲界的智慧）和比智（Anvaya-jñāna，知曉四諦在上界的智慧）觀察九智。法智緣九智，除了比智。比智也緣九智，除了法智。問：為什麼不互相輾轉相緣？答：因為上下境界的緣故。法智緣下，比智緣上，因此不互相輾轉相緣。就像兩個人同住一處，一個人看下面，一個人看上面，因為所觀的地域不同，所以不能相見。如果說不自緣，就像不能自己看到自己一樣，那是不對的，因為有持續的觀察。因智（Hetu-jñāna，知曉集諦的智慧）和果智（Phala-jñāna，知曉苦諦的智慧）的境界是二智。苦集智緣有漏，因為他心智（Para-citta-jñāna，知曉他人心念的智慧）和等智（Samatā-jñāna，平等智慧）被苦集諦所攝。『道智緣九智』

【English Translation】 English version: What is meant by 'nature'? Apart from Kṣānti-jñāna (the wisdom of acceptance of truth), Kṣaya-jñāna (the wisdom of the exhaustion of defilements), and Anutpāda-jñāna (the wisdom of non-arising of defilements), the remaining types of Prajñā (wisdom) are called Jñāna (knowledge) because they are capable of seeking and because they can determine views. Question: Which are the Jñānas? Answer: The eight Jñānas of the learners and the right views of the non-learners, etc. 'If wholesome contaminated knowledge, is in the mind, then it is a view, afflictive views are knowledge, this and the rest are said to be wisdom.' Wholesome contaminated knowledge in the mind realm is a view because it is capable of seeking. Some say that not all wholesome contaminated knowledge associated with consciousness is of the nature of view. Because it arises from a non-deliberating body of consciousness, it is not a view (the consciousness that arises after the five consciousnesses is not a view). The mind at the time of death is not a view because it is too weak. The mind that initiates action is not a view because it is outward-directed. Thus, 'good' is the initial statement (whatever is said reasonably is called 'thus said'). 'Afflictive views are knowledge' refers to the fact that if one sees self-nature, such as Satkāya-dṛṣṭi (the false view that the aggregates of the body are a real 'self'), etc., it arises from deliberation, so it is called a view, and it is also called knowledge because it can make a decision. 'This and the rest are said to be wisdom' refers to the knowledge and views mentioned here, as well as the rest that have not been mentioned, such as the indeterminate (neither wholesome nor unwholesome) mind associated with consciousness. Apart from the five views (Satkāya-dṛṣṭi, Extremism, Wrong View, View of Holding to Views, View of Holding to Wrong Precepts), the remaining defilements of the mind realm and all that are associated with the five consciousnesses, it should be known that all are wisdom. That is to say, what they have said and have not said. If indeterminate wisdom is not a view, it is because it is not quick. Skillful wisdom, although quick, is not a view because it is obstructed by the desire to seek life. Defiled wisdom has already been mentioned earlier. Wisdom associated with the five consciousnesses is not a view because it cannot discriminate, is not quick, and is one-sided. Question: How many knowledges does each knowledge condition? Answer: 'Dharma-jñāna and Anvaya-jñāna, observe nine knowledges, Hetu-jñāna and Phala-jñāna, have two knowledges as their object.' Dharma-jñāna (knowledge of the Four Noble Truths in the desire realm) and Anvaya-jñāna (knowledge of the Four Noble Truths in the form and formless realms) observe nine knowledges. Dharma-jñāna conditions nine knowledges, except for Anvaya-jñāna. Anvaya-jñāna also conditions nine knowledges, except for Dharma-jñāna. Question: Why do they not condition each other reciprocally? Answer: Because of the upper and lower realms. Dharma-jñāna conditions the lower, and Anvaya-jñāna conditions the upper, therefore they do not condition each other reciprocally. It is like two people living in the same place, one looking down and one looking up, because the regions they observe are different, they cannot see each other. If it is said that they do not condition themselves, just as one cannot see oneself, that is not correct, because there is continuous observation. The object of Hetu-jñāna (knowledge of the cause of suffering) and Phala-jñāna (knowledge of suffering) are two knowledges. The knowledge of suffering and the knowledge of origin condition the contaminated, because Para-citta-jñāna (knowledge of the minds of others) and Samatā-jñāna (knowledge of equanimity) are included in the truths of suffering and origin. 'The knowledge of the path conditions nine knowledges.'

解脫智無緣　餘一切境界　　決定智所說

道智緣九智者。道智緣九智。除等智餘九。智緣道諦所攝故。解脫智無緣者。滅智不緣。智緣無為故。餘一切境界決定智所說者。餘四智。他心智等智盡智無生智緣十智。問如前說若欲界對治是法智。雖色無色界對治非一切亦非全。何等法智為色無色界對治。答。

謂彼滅及道　　法智之所行　是三界對治　　非欲界比智

謂彼滅及道法智之所行是三界對治者。有修道滅法智道法智。是三界修道所斷對治。彼于欲界極見過患。思惟欲界行滅及對治。得離三界欲。問何故非苦集法智。答下劣上勝故。非觀劣能離勝處欲。滅道俱勝。是故觀此滅三界欲。複次若緣欲界離色無色界者。是為異厭異不樂異解脫。此則不然。問頗比智離欲界也。答非欲界比智無比智。欲界對治自事未究竟故。如王降伏自界怨已然後伏他。法智亦如是。無有比智先滅色無色界后滅欲界也。又法智是極利智。尚滅不善。況無記也問神通幾智性。答。

神足天眼耳　　是說一等智　或六智宿命　　五說他心智

神足天眼耳是說一等智者。神足天眼天耳一等智。無漏智不以此行。神足者。種種示現。天耳通是天耳識相應慧。生死通是天眼識相應慧。神足余品當說。天耳方便思

【現代漢語翻譯】現代漢語譯本解脫智無緣餘一切境界決定智所說道智緣九智者。道智緣九智。除等智餘九。智緣道諦所攝故。解脫智無緣者。滅智不緣。智緣無為故。餘一切境界決定智所說者。餘四智。他心智（knowing the minds of others）等智盡智無生智緣十智。問如前說若欲界（the realm of desire）對治是法智。雖色無色界（the formless realm）對治非一切亦非全。何等法智為色無色界對治。答。謂彼滅及道法智之所行是三界（the three realms）對治非欲界比智謂彼滅及道法智之所行是三界對治者。有修道滅法智道法智。是三界修道所斷對治。彼于欲界極見過患。思惟欲界行滅及對治。得離三界欲。問何故非苦集法智。答下劣上勝故。非觀劣能離勝處欲。滅道俱勝。是故觀此滅三界欲。複次若緣欲界離色無色界者。是為異厭異不樂異解脫。此則不然。問頗比智離欲界也。答非欲界比智無比智。欲界對治自事未究竟故。如王降伏自界怨已然後伏他。法智亦如是。無有比智先滅色無色界后滅欲界也。又法智是極利智。尚滅不善。況無記也問神通幾智性。答。神足天眼耳是說一等智或六智宿命五說他心智神足天眼耳是說一等智者。神足天眼天耳一等智。無漏智不以此行。神足者。種種示現。天耳通是天耳識相應慧。生死通是天眼識相應慧。神足余品當說。天耳方便思

【English Translation】 English version The wisdom of liberation has no object. All other realms are described by the wisdom of certainty. Those with the wisdom of the path are connected to nine wisdoms. The wisdom of the path is connected to nine wisdoms, excluding the wisdom of equality and including the other nine. This is because wisdom is connected to the truth of the path. The wisdom of liberation has no object because the wisdom of cessation is not connected, as wisdom is connected to the unconditioned. 'All other realms are described by the wisdom of certainty' means the remaining four wisdoms—the wisdom of knowing the minds of others (他心智), the wisdom of equality (等智), the wisdom of the exhaustion of defilements (盡智), and the wisdom of non-arising (無生智)—are connected to ten wisdoms. Question: As previously stated, if the antidote to the realm of desire (欲界) is the wisdom of dharma, although the antidote to the form and formless realms (色無色界) is not everything nor complete, what wisdom of dharma is the antidote to the form and formless realms? Answer: That cessation and the path are what the wisdom of dharma acts upon. It is the antidote to the three realms (三界), not the inferential wisdom of the desire realm. That cessation and the path are what the wisdom of dharma acts upon, meaning it is the antidote to the afflictions severed by cultivation in the three realms. They see the faults of the desire realm and contemplate the cessation and antidote to the practices of the desire realm, thus attaining detachment from the desires of the three realms. Question: Why not the wisdom of dharma regarding suffering and its origin? Answer: Because the lower is inferior and the higher is superior. One cannot detach from the desires of a superior place by contemplating the inferior. Cessation and the path are both superior; therefore, contemplating this cessation detaches from the desires of the three realms. Furthermore, if one is connected to the desire realm and detached from the form and formless realms, it is a different aversion, a different displeasure, a different liberation. This is not the case. Question: Does inferential wisdom detach from the desire realm? Answer: The inferential wisdom of the desire realm is not comparable to wisdom, because the antidote to the desire realm has not yet been fully accomplished. Just as a king subdues the enemies of his own realm before subduing others, so too is the wisdom of dharma. There is no inferential wisdom that first extinguishes the form and formless realms and then extinguishes the desire realm. Moreover, the wisdom of dharma is extremely sharp; it extinguishes even unwholesome things, let alone the neutral. Question: How many wisdoms are inherent in the superknowledges? Answer: The supernatural power of the feet, the divine eye, and the divine ear are said to be one, the wisdom of equality. Or six wisdoms for the knowledge of past lives, and five are said for the wisdom of knowing the minds of others. The supernatural power of the feet, the divine eye, and the divine ear are said to be one, the wisdom of equality. The supernatural power of the feet, the divine eye, and the divine ear are the wisdom of equality. Non-outflow wisdom does not act in this way. The supernatural power of the feet is the manifestation of various forms. The divine ear is the wisdom corresponding to the consciousness of the divine ear. The knowledge of past lives is the wisdom corresponding to the consciousness of the divine eye. The supernatural power of the feet will be discussed in other sections. The divine ear is the skillful means of thought.

惟大聲。彼方便漸增得色界四大所造清凈天耳。隨聲遠近一切悉聞。天眼方便思惟明相。彼方便漸增于眼周圓。得色界四大所造清凈天眼。處於一方遍睹十方。一切悉見而非一時。或六智宿命者。尊者瞿沙說。六智非他心智。緣現在故。非滅智。緣無為故。非盡智無生智。非見性故。阿毗曇者說。一等智緣眾生名姓等故。方便者。或於自身或於他身。於是處方便即於是處究竟。或復余也。聲聞緣覺從前身起乃至究竟隨其所欲。唯有如來隨意自在。若前若后隨所聞見皆悉憶念五說他心智者。五智知他心。謂法智知他法智品心心法自分境界故。比智亦如是。道智知他無漏心心法。等智知他世俗心心法。他心智五也。方便者。或從自身或從自心取其相貌。如是相身有如是相心。以是方便善根漸增。乃至知他心心法。是名成就於色方便及自心起至成就時。不緣色及自心。離於行緣知他心智根地。人度不知根度者。軟不知中上根。謂乃至第四禪地軟知下地軟。無漏非余。有漏者知有漏不知無漏。地度者初禪不知二禪。人度者學人不知無學人。是故佛心心法非一切他心智境界一切他心智事境界自相境界心心法境界現在境界他境界。除見道是修道得故空無相不相應盡智無生智不攝離無礙道。問神通云何如說而生為異也。答或有說。如

【現代漢語翻譯】現代漢語譯本唯有大聲。那方便法逐漸增長，獲得四大（地、水、火、風）所造的清凈天耳。隨著聲音的遠近，一切都能聽聞。天眼方便法思惟明亮之相。那方便法逐漸增長，在眼睛周圍變得圓滿。獲得四大所造的清凈天眼。處在一個地方，就能遍睹十方。一切都能看見，但並非同時。或者有六智宿命者。尊者瞿沙說，六智不是他心智，因為它緣于現在。不是滅智，因為它緣于無為法。不是盡智和無生智，因為它不是見性。阿毗曇論師說，一等智緣于眾生的名姓等。方便法是，或者在自身，或者在他人身。在這個地方方便，就在這個地方究竟。或者在其他地方。聲聞和緣覺從前身開始，乃至究竟，隨其所欲。只有如來隨意自在。無論是前是后，隨所聞所見，都能憶念。五種說法是他心智的人說，五智慧知他人心。所謂法智，能知他人法智品的心心法，以及自己的境界。比智也是如此。道智慧知他人無漏的心心法。等智慧知他人世俗的心心法。他心智有五種。方便法是，或者從自身，或者從自己的心取其相貌。像這樣的相貌的身，有像這樣的相貌的心。用這種方便法，善根逐漸增長，乃至能知他人心心法。這叫做成就於色方便，以及從自心生起，直到成就時。不緣於色和自心。離開行緣，而知他人心智的根地。人度不知根度的人，軟根不知中上根。所謂乃至第四禪地的軟根，能知下地的軟根。無漏智不能知其餘。有漏智慧知有漏，不能知無漏。地度是初禪不知二禪。人度是學人不知無學人。所以佛的心心法，不是一切他心智的境界，一切他心智的事境界，自相境界，心心法境界，現在境界，他境界。除了見道，因為它是修道所得，空無相不相應，盡智無生智不攝，離開無礙道。問：神通是怎樣如所說而生起的，還是有所不同？答：或者有人說，如...

【English Translation】 English version Only a great sound. That expedient gradually increases, obtaining the pure heavenly ear made of the four great elements (earth, water, fire, and wind). With the sound, near or far, everything is heard. The heavenly eye expedient contemplates the bright appearance. That expedient gradually increases, becoming complete around the eye. Obtaining the pure heavenly eye made of the four great elements. Being in one place, one can see everywhere in the ten directions. Everything is seen, but not all at once. Or there are those with the six wisdoms and knowledge of past lives. Venerable Gusha said that the six wisdoms are not the wisdom of knowing others' minds, because they are related to the present. It is not the wisdom of cessation, because it is related to the unconditioned. It is not the wisdom of exhaustion or the wisdom of non-arising, because it is not seeing the nature. The Abhidhamma masters say that the wisdom of equality is related to the names and surnames of beings, etc. The expedient is either in oneself or in another. Where there is expedient, there is ultimate attainment. Or it is elsewhere. Sravakas and Pratyekabuddhas, from their previous lives until their ultimate attainment, follow their desires. Only the Tathagata is free and at ease. Whether before or after, whatever is heard or seen is remembered. Those who speak of the five kinds of wisdom of knowing others' minds say that the five wisdoms can know the minds of others. That is, the wisdom of the Dharma knows the mind and mental phenomena of the Dharma-wisdom category of others, as well as one's own realm. The wisdom of comparison is also the same. The wisdom of the Path knows the unconditioned mind and mental phenomena of others. The wisdom of equality knows the mundane mind and mental phenomena of others. There are five kinds of wisdom of knowing others' minds. The expedient is either from oneself or from one's own mind, taking its appearance. A body with such an appearance has a mind with such an appearance. With this expedient, good roots gradually increase, until one can know the mind and mental phenomena of others. This is called accomplishment in the expedient of form, and arising from one's own mind until the time of accomplishment. It is not related to form or one's own mind. Separating from the condition of action, one knows the root ground of the wisdom of knowing others' minds. A person who knows the degree of people does not know the degree of roots; a soft root does not know a medium or superior root. That is, even a soft root in the fourth dhyana realm knows a soft root in a lower realm. Unconditioned wisdom cannot know the rest. Conditioned wisdom can know the conditioned but cannot know the unconditioned. The degree of the ground is that the first dhyana does not know the second dhyana. The degree of people is that a learner does not know a non-learner. Therefore, the mind and mental phenomena of the Buddha are not the realm of all wisdom of knowing others' minds, the realm of affairs of all wisdom of knowing others' minds, the realm of self-characteristics, the realm of mind and mental phenomena, the realm of the present, the realm of others. Except for the path of seeing, because it is obtained through the path of cultivation, it is empty, without characteristics, not corresponding, not included in the wisdom of exhaustion or the wisdom of non-arising, and separate from the unobstructed path. Question: How do supernormal powers arise as described, or are they different? Answer: Or some say, like...

說而生。如世尊先說神足。是故前生。乃至后說生死智。是故後生。尊者瞿沙說。謂欲界處起神通如說而生。若色界則異此。修行者聞說色界天而不見。欲見故起天眼。見而不能往故起神足。往而不聞說故起天耳。雖聞而不知心云何往故起他心智。知他心而不自知先所從來故起宿命智。如是說者。神通無有次第正受。亦無超越正受。亦無順正受。亦無逆正受。當知神通解脫道所攝。非無礙道。問力無所畏一一幾智性。答。

處非處智力　　及第一無畏　此是佛十智　　余此中差別

處非處智力及第一無畏此是佛十智者。處非處力及初無畏。此十智性普境界故。問餘力無畏何智性也。答余此中差別。處非處力差別有餘力。初無畏差別有餘無畏。世尊觀受化者希望故。建立多種。問何故世尊自說功德也。答為求佛道者修唸佛三昧故。複次于等解脫現差別故。樂說辯才故。無盡無滯無缺。乃至降伏醉象等中有疑者不知誰力。為彼故顯示自力故。複次為受化者說實功德。不過量故。離非大人法故。

凈業有愛果　　不凈果不愛　此說為是處　　異則說非處　應當如是知　　是處非處力

凈業有愛果不凈不愛果此說為是處者。因果決定彼無障礙智。知此是彼決定因。謂凈業有愛果不凈業不愛果。猶如

【現代漢語翻譯】現代漢語譯本：說而生。例如世尊先說神足（神通之一，能隨意至任何地方），因此先產生神足。乃至後來才說生死智（瞭解眾生死後往生何處的智慧），因此後產生生死智。尊者瞿沙（Ghosha，一位佛教論師）說，在欲界（佛教宇宙觀中的一個界）之處，生起神通就像所說的那樣而產生。如果不是這樣，情況就不同了。修行者聽聞說**天（此處原文缺失，指某種天界）卻看不見，因為想見而生起天眼（能看見超自然事物的能力）。看見了卻不能前往，所以生起神足。前往了卻聽不見說法，所以生起天耳（能聽見超自然聲音的能力）。即使聽見了卻不知道對方心裡想什麼，如何前往，所以生起他心智（瞭解他人想法的能力）。知道他人想法卻不知道自己從哪裡來，所以生起宿命智（瞭解過去世的能力）。這樣說來，神通沒有次第正受（按順序獲得禪定），也沒有超越正受（跳過某些禪定階段），也沒有順正受（按照正常順序獲得禪定），也沒有逆正受（不按照正常順序獲得禪定）。應當知道神通是解脫道（通往解脫的道路）所包含的，而不是無礙道（沒有障礙的道路）。問：力（佛陀的十種力量）和無所畏（佛陀的四種無畏）各自屬於幾種智慧的性質？答：　　處非處智力　　及第一無畏　　此是佛十智　　余此中差別　　處非處智力及第一無畏此是佛十智者。處非處力（辨別事物是否合乎因果規律的力量）和初無畏（正等覺無畏），屬於佛陀的十種智慧的性質，因為它們普遍地認知所有境界。問：其餘的力和無畏屬於哪種智慧的性質呢？答：其餘的力和無畏是這些智慧的差別。處非處力的差別產生了其餘的力，初無畏的差別產生了其餘的無畏。世尊觀察受教化者的希望，所以建立了多種（力和無畏）。問：為什麼世尊自己宣說功德呢？答：爲了求佛道的人修習唸佛三昧（通過憶念佛陀來達到禪定的方法）。其次，爲了在相同的解脫中展現差別。因為樂於說法，具有辯才，沒有窮盡，沒有停滯，沒有缺失。乃至降伏醉象等情況中，有人懷疑是誰的力量。爲了這些人，顯示自己的力量。再次，爲了給受教化者說真實的功德，不誇大，遠離非大丈夫法（不符合聖人行爲準則的行為）。　　凈業有愛果　　不凈果不愛　　此說為是處　　異則說非處　　應當如是知　　是處非處力　　凈業有愛果不凈不愛果此說為是處者。因果決定，對於因果之間沒有障礙的智慧。知道這是那個的決定因，即善業帶來可喜的果報，惡業帶來不可喜的果報。猶如...

【English Translation】 English version: It arises from speaking. For example, the World Honored One (世尊, Shìzūn, an epithet for the Buddha) first spoke of the psychic power of fulfilling wishes (神足, shénzú, one of the six supernatural powers, the ability to go anywhere at will), therefore it arises first. And then later spoke of the knowledge of birth and death (生死智, shēngsǐzhì, the wisdom of knowing where beings are reborn after death), therefore it arises later. Venerable Ghosha (瞿沙, Qúshā, a Buddhist commentator) said, in the realm of desire (欲界, yùjiè, one of the realms in Buddhist cosmology), the arising of psychic powers is like arising from speaking. If it is not so, then it is different. A practitioner hears of **heaven (天, tiān, missing text in the original, referring to a type of heaven) but does not see it, so he develops the divine eye (天眼, tiānyǎn, the ability to see supernatural things) because he wants to see it. Having seen it, he cannot go there, so he develops the psychic power of fulfilling wishes. Having gone there, he does not hear the teachings, so he develops the divine ear (天耳, tiāněr, the ability to hear supernatural sounds). Even having heard, he does not know what the other person is thinking, how to go there, so he develops the knowledge of others' minds (他心智, tāxīnzhì, the ability to know the thoughts of others). Knowing the minds of others, he does not know where he came from, so he develops the knowledge of past lives (宿命智, sùmìngzhì, the ability to know past lives). Speaking in this way, psychic powers have no sequential attainment of right concentration (次第正受, cìdì zhèngshòu, attaining samadhi in order), no surpassing attainment of right concentration (超越正受, chāoyuè zhèngshòu, skipping certain stages of samadhi), no forward attainment of right concentration (順正受, shùn zhèngshòu, attaining samadhi in the normal order), and no reverse attainment of right concentration (逆正受, nì zhèngshòu, not attaining samadhi in the normal order). It should be known that psychic powers are included in the path of liberation (解脫道, jiětuōdào, the path to liberation), not the path of unobstructedness (無礙道, wú'àidào, the path without obstacles). Question: How many wisdom natures do each of the powers (力, lì, the ten powers of the Buddha) and fearlessnesses (無所畏, wúsuǒwèi, the four fearlessnesses of the Buddha) possess? Answer: 　　The power of knowing what is possible and impossible (處非處智力, chùfēichù zhìlì) 　　And the first fearlessness (第一無畏, dìyī wúwèi) 　　These are the ten wisdoms of the Buddha (佛十智, fó shízhì) 　　The rest are differences within these (余此中差別, yú cǐ zhōng chābié) 　　The power of knowing what is possible and impossible and the first fearlessness, these are the ten wisdoms of the Buddha. The power of knowing what is possible and impossible and the first fearlessness (fearlessness of perfect enlightenment) are of the nature of the ten wisdoms of the Buddha, because they universally cognize all realms. Question: What wisdom nature do the remaining powers and fearlessnesses possess? Answer: The remaining powers and fearlessnesses are differences within these. The differences in the power of knowing what is possible and impossible produce the remaining powers, and the differences in the first fearlessness produce the remaining fearlessnesses. The World Honored One established many (powers and fearlessnesses) because he observed the hopes of those who are to be taught. Question: Why does the World Honored One proclaim his own merits? Answer: For those who seek the Buddha path to cultivate the Samadhi of Buddha Recitation (唸佛三昧, niànfó sānmèi, a method of attaining samadhi through mindfulness of the Buddha). Secondly, to show the differences in the same liberation. Because he delights in speaking the Dharma, has eloquence, is inexhaustible, unhindered, and without deficiency. Even in situations such as subduing a drunken elephant, some people doubt whose power it is. For those people, he reveals his own power. Furthermore, to speak of true merits to those who are to be taught, without exaggeration, and to be free from the conduct of non-great beings (非大丈夫法, fēi dàzhàngfū fǎ, conduct that does not conform to the standards of a saint). 　　Pure karma has a beloved result (凈業有愛果, jìngyè yǒu àiguǒ) 　　Impure karma has an unloved result (不凈果不愛, bùjìng guǒ bù ài) 　　Saying this is what is possible (此說為是處, cǐ shuō wèi shìchù) 　　Otherwise, saying it is what is impossible (異則說非處, yì zé shuō fēichù) 　　One should know it in this way (應當如是知, yīngdāng rúshì zhī) 　　This is the power of knowing what is possible and impossible (是處非處力, shìchù fēichù lì) 　　Pure karma has a beloved result, impure karma has an unloved result, saying this is what is possible. The wisdom that determines cause and effect, without obstruction between cause and effect. Knowing that this is the definite cause of that, that is, pure karma brings beloved results, and impure karma brings unloved results. Like...

外種因果隨類。異則說非處者。與是相違名非處。應當如是知是處非處力者。等起容受義。是處義也。與是相違名非處義也。不伏不屈故。無勝無動故。說力。

彼十智自性　　在於十一地　決定說如來　　謂閻浮提依

彼十智自性者。如前說。普境界故。十智自性緣一切法。是十六行或離行。四念處三正受三根相應。在於十一地者。謂欲界四禪未來中間四無色。決定說如來者。說建立如來力。非聲聞緣覺。以如來除二種無知故。謂染污不染污。是故佛智不為非智所屈。是無學及非學非無學非是學。聲聞緣覺雖除染污。不除不染污。如來除二種疑。使處疑處非處疑。謂閻浮提依者。謂閻浮提身現在前非余。余方無佛出世故。閻浮提人利根易覺。是故佛閻浮提出世非余。

第二力八智　　于彼事業轉　及法受煩惱　　余則如前說

第二力八智者。自業智力八智。除滅智道智。無漏緣故。是故說八。行或離行。空無愿相應。問何緣。答于彼事業轉及法受煩惱。彼事者是業果。身口業及思是業。法受者有四法受。有法受現世樂後世樂。如是比。煩惱者是業因。於此轉緣此起。余則如前說者。余如處非處力說。

諸禪及背舍　　正受三摩提　第三力迴轉　　九智余如前

諸禪及背舍正受

【現代漢語翻譯】現代漢語譯本外道所說的因果關係隨著種類而不同。如果說某種情況不合理，那麼與此相反的情況就是合理的。應該這樣理解『是處非處智力』。等起和容受是『是處』的含義。與此相反就是『非處』的含義。因為不被降伏、不被屈服，因為沒有能勝過和動搖的，所以稱為『力』。

彼十智自性，在於十一地，決定說如來，謂閻浮提依。

『彼十智自性』，如前面所說，因為普遍地緣取一切境界，所以十智的自性緣取一切法。這與十六行觀或者離行觀、四念處、三種正受、三種根相應。『在於十一地』，指欲界、四禪、未來中間禪、四無色界。『決定說如來』，是說建立如來的力量，而不是聲聞或緣覺的力量。因為如來去除了兩種無知，即染污的無知和不染污的無知。因此，佛的智慧不會被非智所屈服，是無學、非學非無學、非是學。聲聞和緣覺雖然去除了染污的無知，但沒有去除不染污的無知。如來去除了兩種疑惑，即使處疑惑、非處疑惑。『謂閻浮提依』，是指在閻浮提（Jambudvipa，南贍部洲）身現在前，而不是在其他地方。因為其他地方沒有佛出世。閻浮提的人根器銳利，容易覺悟，所以佛在閻浮提出現，而不是在其他地方。

第二力八智，于彼事業轉，及法受煩惱，余則如前說。

『第二力八智』，指自業智力有八智，去除了滅盡智和道智，因為它們是無漏的緣故。所以說有八智。與行觀或者離行觀、空觀、無愿觀相應。問：為什麼？答：因為在那些事業的轉化，以及法受和煩惱的轉化中起作用。『彼事』指的是業果。身口業和思是業。『法受』指的是四種法受。有法受是現世樂和後世樂，等等。『煩惱』指的是業因。在此轉化，緣此而起。『余則如前說』，其餘的就像前面所說的『是處非處智力』一樣。

諸禪及背舍，正受三摩提，第三力迴轉，九智余如前。

『諸禪及背舍正受』

【English Translation】 English version The causal relationships described by non-Buddhists vary according to their categories. If something is said to be unreasonable, then the opposite is reasonable. One should understand the 'power of knowing what is possible and impossible' in this way. Origination and acceptance are the meanings of 'what is possible'. The opposite of this is the meaning of 'what is impossible'. Because it is not subdued, not subjugated, and because there is nothing that can overcome or move it, it is called 'power'.

The nature of those ten wisdoms resides in the eleven grounds; it is definitively said that the Tathagata relies on Jambudvipa (南贍部洲).

'The nature of those ten wisdoms,' as mentioned earlier, because it universally cognizes all realms, the nature of the ten wisdoms cognizes all dharmas. This is associated with the sixteen aspects or the aspects of detachment, the four foundations of mindfulness, the three samadhis, and the three roots. 'Resides in the eleven grounds' refers to the desire realm, the four dhyanas, the intermediate dhyana of the future, and the four formless realms. 'It is definitively said that the Tathagata' means establishing the power of the Tathagata, not the power of the Sravakas (聲聞，hearers) or Pratyekabuddhas (緣覺，solitary realizers). Because the Tathagata removes two kinds of ignorance, namely defiled ignorance and undefiled ignorance. Therefore, the wisdom of the Buddha is not subdued by non-wisdom; it is beyond learning, neither learning nor non-learning, and not learning. Although Sravakas and Pratyekabuddhas remove defiled ignorance, they do not remove undefiled ignorance. The Tathagata removes two kinds of doubt, namely doubt about what is possible and doubt about what is impossible. 'Relies on Jambudvipa' means that the body is present in Jambudvipa (南贍部洲), not elsewhere. Because Buddhas do not appear in other places. The people of Jambudvipa have sharp faculties and are easily awakened, so the Buddha appears in Jambudvipa, not elsewhere.

The second power has eight wisdoms, which operate in those activities, as well as in the reception of dharmas and afflictions; the rest is as described earlier.

'The second power has eight wisdoms' refers to the power of knowing one's own karma, which has eight wisdoms, excluding the wisdom of cessation and the wisdom of the path, because they are unconditioned. Therefore, it is said to have eight wisdoms. It is associated with the aspects of practice or detachment, emptiness, and wishlessness. Question: Why? Answer: Because it operates in the transformation of those activities, as well as in the transformation of the reception of dharmas and afflictions. 'Those activities' refer to the results of karma. Actions of body, speech, and thought are karma. 'Reception of dharmas' refers to the four kinds of reception of dharmas. There is the reception of dharmas that leads to happiness in this life and happiness in the next life, and so on. 'Afflictions' refer to the causes of karma. It transforms here, arising from this. 'The rest is as described earlier' means the rest is like what was said earlier about the 'power of knowing what is possible and impossible'.

The dhyanas, liberations, samadhis, the third power revolves, nine wisdoms, the rest as before.

'The dhyanas, liberations, samadhis'

三摩提第三力迴轉者。禪者四禪。背舍者八背舍。正受者。無想定滅盡定及四無色。三摩提者。空無相無愿。第三力者。於此禪背舍正受三摩提中轉緣此起。問此力何性。答九智性。除滅智。及滅四行無相三昧無為緣故。余如前者。余如自業智力說。

于上下諸根　　第四力迴轉　第五說解力　　第六于界緣

于上下諸根者。上者勝下者劣。根者主。第四力者。上下諸根力也。迴轉者緣也。謂緣三諦。從緣根方便起故說上下諸根力如他心智。第五說解力者。解者欲也。彼亦二種。有勝有劣。勝者善欲劣者惡欲。複次欲道及道果者勝。欲生死者劣此亦緣三諦。從欲方便起故說欲力。第六于界緣者。界者自性也。有二種如前說。

于彼種種趣　　第七力迴轉　當知已說四　　余皆如前說

于彼種種趣第七力迴轉者。趣者道也。彼亦種種。向地獄乃至涅槃。彼緣趣及眾具故名趣力。當知已說四餘皆如前說者。已說根解界趣力。余因緣當知如禪背舍正受三昧說或有說。趣智力是十智性。

知宿命有行　　是說第八力　謂禪有煩惱　　余則如前說

知宿命有行是說第八力者。宿命力于宿命所受若所行所受。種種悉知。彼所行者謂中陰。所受者謂本有。以本有有所受。若剎利若婆羅門。如是

【現代漢語翻譯】現代漢語譯本『三摩提』（Samadhi，禪定）第三力迴轉者：禪者四禪（四種禪定）。『背舍』（vimoksha，解脫）者八背舍（八種解脫）。『正受』（samāpatti，正受）者：無想定（asañña-samāpatti，無想定）、滅盡定（nirodha-samāpatti，滅盡定）及四無色定（catasso arūpa samāpattiyo，四種無色定）。『三摩提』（Samadhi，禪定）者：空（suññatā，空）、無相（animitta，無相）、無愿（appaṇihita，無愿）。第三力者：於此禪、背舍、正受、三摩提中，轉緣此起。問：此力何性？答：九智性（nine kinds of wisdom）。除滅智（cessation of wisdom），及滅四行（cessation of four formations），無相三昧（signless concentration），無為（unconditioned）緣故。余如前者。余如自業智力說。

于上下諸根　　第四力迴轉　第五說解力　　第六于界緣

于上下諸根者：上者勝，下者劣。根者主。第四力者：上下諸根力也。迴轉者緣也。謂緣三諦（three noble truths）。從緣根方便起故，說上下諸根力如他心智（knowing the minds of others）。第五說解力者：解者欲也。彼亦二種：有勝有劣。勝者善欲，劣者惡欲。複次，欲道及道果者勝，欲生死者劣。此亦緣三諦（three noble truths）。從欲方便起故，說欲力。第六于界緣者：界者自性也。有二種如前說。

于彼種種趣　　第七力迴轉　當知已說四　　余皆如前說

于彼種種趣第七力迴轉者：趣者道也。彼亦種種：向地獄乃至涅槃（Nirvana）。彼緣趣及眾具故，名趣力。當知已說四餘皆如前說者：已說根、解、界、趣力。余因緣當知如禪、背舍、正受、三昧說。或有說：趣智力是十智性。

知宿命有行　　是說第八力　謂禪有煩惱　　余則如前說

知宿命有行是說第八力者：宿命力于宿命所受若所行所受，種種悉知。彼所行者謂中陰（antarabhava，中陰身）。所受者謂本有（original existence）。以本有有所受，若剎利（kshatriya，剎帝利）若婆羅門（Brahmin，婆羅門）。如是

【English Translation】 English version The third power revolving around 『Samadhi』 (Samadhi, concentration): The meditator's four 『Dhyanas』 (four levels of meditative absorption). The 『Vimoksha』 (vimoksha, liberation) practitioner's eight 『Vimokshas』 (eight liberations). The 『Samāpatti』 (samāpatti, attainment) practitioner's: 『Asañña-samāpatti』 (asañña-samāpatti, attainment of non-perception), 『Nirodha-samāpatti』 (nirodha-samāpatti, attainment of cessation), and the four 『Arūpa Samāpattiyo』 (catasso arūpa samāpattiyo, four formless attainments). 『Samadhi』 (Samadhi, concentration) refers to: 『Suññatā』 (suññatā, emptiness), 『Animitta』 (animitta, signlessness), and 『Appaṇihita』 (appaṇihita, wishlessness). The third power revolves around these Dhyanas, Vimokshas, Samāpattis, and Samadhi, arising from these conditions. Question: What is the nature of this power? Answer: It is of the nature of nine kinds of wisdom, excluding the wisdom of cessation, the cessation of four formations, signless concentration, and the unconditioned. The rest is as before. The rest is as described in the power of knowing one's own karma.

Regarding superior and inferior faculties,　　The fourth power revolves. 　The fifth is the power of explanation and desire,　　The sixth revolves around realms.

Regarding superior and inferior faculties: Superior means excellent, inferior means deficient. 『Root』 means master. The fourth power is the power of superior and inferior faculties. 『Revolving』 means condition. It refers to conditioning the three noble truths. Because it arises from the expedient of conditioning the faculties, the power of superior and inferior faculties is described as like knowing the minds of others. The fifth is the power of explanation and desire: 『Desire』 means intention. It is also of two kinds: superior and inferior. Superior is wholesome desire, inferior is unwholesome desire. Furthermore, desire for the path and the fruit of the path is superior, desire for birth and death is inferior. This also conditions the three noble truths. Because it arises from the expedient of desire, it is called the power of desire. The sixth revolves around realms: 『Realm』 means self-nature. There are two kinds as described before.

Regarding those various destinies,　　The seventh power revolves. 　Know that four have already been described,　　The rest are as described before.

Regarding the seventh power revolving around those various destinies: 『Destiny』 means path. They are also various: leading to hell and even to Nirvana. Because it conditions destinies and their means, it is called the power of destiny. Know that four have already been described, the rest are as described before: The powers of faculties, desire, realms, and destinies have been described. The remaining causes and conditions should be understood as described in Dhyana, Vimoksha, Samāpatti, and Samadhi. Some say that the power of knowing destinies is of the nature of ten kinds of wisdom.

Knowing past lives and actions,　　This is said to be the eighth power. 　It is said that Dhyana has afflictions,　　The rest is as described before.

Knowing past lives and actions is said to be the eighth power: The power of past lives knows in detail the experiences and actions of past lives. 『Actions』 refer to the intermediate state (antarabhava, intermediate existence). 『Experiences』 refer to original existence. Because original existence has experiences, whether it be a 『Kshatriya』 (kshatriya, warrior caste) or a 『Brahmin』 (Brahmin, priestly caste). Thus.

比悉知。是宿命力。說一智。謂宿命智有二種。謂曾得今得。上中下說三地。建立說四。軟中上曾得今得說六地。曾得今得說八。下下至上上說九地。及下中上分別說十二。下下等曾得今得說十八地。下中上曾得今得說二十四地。下下等分別說三十六地。下下等曾得今得說七十二。此總說一宿命智。謂禪者。根本禪非眷屬。非無色無神通所依三摩提故。四支五支所攝三摩提神通所依。唯禪非余。若依彼禪得宿命通。即知彼禪及下地。若依初禪得神通。知初禪及中間。同一地故。有煩惱者。前已說。是等智是故無無漏事是法念處。余則如前說者。如趣智力說。

第九力當知　　遠離於所緣　命終及受生　　行於眾生數

第九力當知遠離於所緣者。生死智力除緣。余如宿命智說。聲聞不方便見千世界。方便者見二千世界。緣覺不方便見二千世界。方便見三千世界。佛不方便見三千世界。方便見無量無邊億百千三千世界。問何緣。答命終及受生行於眾生數。彼緣色入。如所說隨業受法如實智。當知彼說眷屬。生死智此則內法。

第十力十智　　或六一切地　示現力明通　　余皆如前說

第十力十智或六者。若說漏盡人所得為漏盡智者。彼說十智性。若以漏盡緣故為漏盡智者。彼說六智。除他心智苦

【現代漢語翻譯】現代漢語譯本：比悉知（Bixizhi，一種智慧）。這是宿命力。說一種智慧，即宿命智有兩種，一種是過去獲得的，一種是現在獲得的。在上、中、下三種層次上說，建立在四種基礎上。在軟、中、上三種層次上，過去獲得和現在獲得，說是六種基礎。過去獲得和現在獲得，說是八種。從下下到上上，說是九種基礎。以及下、中、上分別說十二種。下下等過去獲得和現在獲得，說是十八種基礎。下、中、上過去獲得和現在獲得，說是二十四種基礎。下下等分別說三十六種基礎。下下等過去獲得和現在獲得，說是七十二種。這總共說的是一種宿命智。對於禪修者來說，根本禪不是眷屬，不是無色界，因為沒有神通所依的三摩地。四支五支所攝的三摩地是神通所依。只有禪才是，其他不是。如果依靠那個禪獲得宿命通，就能知道那個禪以及下地。如果依靠初禪獲得神通，就能知道初禪以及中間禪，因為在同一地。有煩惱的人，前面已經說過。這種智慧是這樣的，所以沒有無漏的事，這是法念處。其餘的就像前面所說的，如趣智力所說。

第九力應當知道，遠離於所緣。命終和受生，行於眾生數。

第九力應當知道，遠離於所緣。生死智力去除所緣，其餘的就像宿命智所說。聲聞不方便時能見一千個世界，方便時能見兩千個世界。緣覺不方便時能見兩千個世界，方便時能見三千個世界。佛不方便時能見三千個世界，方便時能見無量無邊億百千三千世界。問：什麼緣故？答：命終和受生行於眾生數。他們緣於色入。如所說，隨業受法如實智。應當知道，那說的是眷屬。生死智這是內法。

第十力十智，或者六智一切地。示現力明通，其餘都如前面所說。

第十力十智或者六智。如果說漏盡的人所得的為漏盡智，那麼他們說的是十智的性質。如果以漏盡的緣故作為漏盡智，那麼他們說的是六智，除去他心智和苦智。

【English Translation】 English version: Bixizhi (Bixizhi, a kind of wisdom). This is the power of previous lives. Speaking of one wisdom, namely the knowledge of previous lives, there are two kinds: one obtained in the past and one obtained in the present. Speaking in terms of the upper, middle, and lower three levels, it is established on four foundations. In terms of the soft, middle, and upper three levels, past attainment and present attainment are said to be six foundations. Past attainment and present attainment are said to be eight. From the lowest to the highest, it is said to be nine foundations. And the lower, middle, and upper are said to be twelve respectively. The lowest etc. past attainment and present attainment are said to be eighteen foundations. The lower, middle, and upper past attainment and present attainment are said to be twenty-four foundations. The lowest etc. are said to be thirty-six foundations respectively. The lowest etc. past attainment and present attainment are said to be seventy-two. This is all speaking of one knowledge of previous lives. For meditators, fundamental dhyana is not a retinue, not the formless realm, because there is no samadhi on which supernatural powers depend. The samadhi encompassed by the four or five branches is what supernatural powers depend on. Only dhyana is, nothing else. If one relies on that dhyana to obtain supernatural powers regarding previous lives, one can know that dhyana and the lower realms. If one relies on the first dhyana to obtain supernatural powers, one can know the first dhyana and the intermediate dhyana, because they are in the same realm. Those with afflictions have been spoken of earlier. This kind of wisdom is like this, so there is no un-outflowed matter, this is the Dharma-smrti-upasthana (Dharma-smrti-upasthana, mindfulness of Dharma). The rest is as spoken of earlier, as spoken of in the power of approaching wisdom.

The ninth power should be known, being far from the object. Death and rebirth, acting in the number of beings.

The ninth power should be known, being far from the object. The power of the knowledge of death and rebirth removes the object, the rest is as spoken of in the knowledge of previous lives. Sravakas (Sravakas, Hearers) can see a thousand worlds when not skillful, and two thousand worlds when skillful. Pratyekabuddhas (Pratyekabuddhas, Solitary Buddhas) can see two thousand worlds when not skillful, and three thousand worlds when skillful. Buddhas can see three thousand worlds when not skillful, and immeasurable, boundless, billions of hundreds of thousands of three thousand worlds when skillful. Question: What is the reason? Answer: Death and rebirth act in the number of beings. They are conditioned by the sphere of sense. As it is said, the true knowledge of receiving the Dharma according to karma. It should be known that that speaks of the retinue. The knowledge of death and rebirth, this is the inner Dharma.

The tenth power is ten knowledges, or six knowledges of all realms. The power of manifestation is clear and penetrating, the rest is as spoken of earlier.

The tenth power is ten knowledges or six knowledges. If it is said that what is obtained by one who has exhausted outflows is the knowledge of the exhaustion of outflows, then they are speaking of the nature of the ten knowledges. If the reason for the exhaustion of outflows is taken as the knowledge of the exhaustion of outflows, then they are speaking of six knowledges, excluding the knowledge of the minds of others and the knowledge of suffering.

集道智。一切地者。漏盡智在十一地。攝受生故。示現力明通者。彼漏盡智說名示現。謂教誡示現。令彼歡喜不傾動故說力。永離無明故說明。通種性故說通。宿命智力生死智力是說通明力。非示現。問此非非學非無學耶。何故契經說。三明一向無學。答無學身中得故。導第一義明故。問六通何故三通建立明。非余耶。答三種愚對治故。彼初明滅前際愚。第二滅后際愚。第三滅真諦愚。導三解脫門故。六通中二通是示現非明。謂神足他心智。二是明非示現。謂宿命智及生死智。漏盡通俱有。天耳通俱無。余皆如前說者。余所未說者因緣如前說。已說力。無畏今當說。

初則如初力　　第二如第十　餘二如二七　　是名無畏安

初則如初力者。言我等正覺此初無畏。即處非處力。第二如第十者。言我諸漏已盡。此即漏盡力。餘二如二七是名無畏安者。言我為諸弟子說障道法。彼言不障道者。無此畏也。此即自業智力。言我為諸弟子說道是賢聖出離。言不出離者。無此畏也。當知此即趣力。問世尊何故說此契經。答制善星及婆羅婆誹謗故說此契經。善星言。沙門瞿曇無過人法。為制彼故說前二無畏。婆羅婆言。沙門釋種子法我悉知見。為制彼故說后二無畏。複次前二無畏是說自安。后二無畏是說安他。不屈伏

義是無畏義。離恐怖故。問力無畏何差別。答有說。無差別。又說。智是力。智光普照是無畏。安住是力。勇猛是無畏。智無盡是力。辯無盡是無畏。如是等。複次一一力攝四無畏。一一無畏攝十力。此十四法。又三不共念處及大悲。是佛十八不共法。不共一切聲聞緣覺故不共。念處及大悲是慧性。問無諍何地云何行何處現在前。何緣何等人起何等自性也。答。

第四禪有垢　　無諍三方依　緣欲未生惱　　依不動智慧

第四禪者。無諍在第四禪非余。普境界故。於一切依最勝故。是有垢離聖行故。無諍者。煩惱相違故。三方依者。三方現在前非余。說力所起故。緣欲未生惱者。緣欲界未來煩惱。謂貪恚癡慢自相煩惱非總相。總相是普境界。是故得四念處舍根相應。依不動者。依離煩惱身得故三昧力故。唯不動法者所能起非余。智慧者。是智慧自性也。彼阿羅漢不行五因緣故。則能令彼不起煩惱。謂正威儀及正說分別應受不應受觀察住處及觀察人。正威儀者。於一方正身坐。若有人來即觀其心。觀察彼心何等威儀令不起結。若此威儀令彼不起。即時便住如是威儀。正說者。若有人來即觀其心。若說而起彼結則不為說。不說而起則便為說。分別應受不應受者。他施眾具即觀察之。若受其施而起彼結。雖須不

【現代漢語翻譯】現代漢語譯本：『義』指的是無畏的意義，因為遠離恐怖。有人問：『力』（tathāgata-bala，如來十力）和『無畏』（catu-vaiśāradya，四無畏）有什麼差別？回答是：有人說，沒有差別。也有人說，『智』是力，『智』的光芒普遍照耀就是無畏；安住于正念是力，勇猛精進是無畏；智慧沒有窮盡是力，辯才沒有窮盡是無畏。像這樣等等。再次說明，每一『力』都包含四『無畏』，每一『無畏』都包含十『力』。這十四種法，再加上三種不共念住（triṇy apratiruddhāni smṛtyupasthānāni，如來三不護）和大悲（mahākaruṇā），就是佛的十八不共法（aṣṭādaśāveṇikabuddhadharmāḥ）。因為不與一切聲聞（śrāvaka）和緣覺（pratyekabuddha）共通，所以稱為『不共』。念住和大悲屬於智慧的性質。有人問：『無諍』（araṇā，阿蘭若）在哪個禪定境界中？以什麼方式行持？在什麼情況下顯現？以什麼為緣？什麼樣的人會生起？具有什麼樣的自性？回答是：『第四禪有垢，無諍三方依，緣欲未生惱，依不動智慧。』『第四禪者』，『無諍』存在於第四禪（caturtha dhyāna）中，而不是在其他禪定境界中，因為第四禪的境界普遍廣大，在一切所依之中最為殊勝，並且是有垢（sāsrava）而遠離聖行的境界。『無諍者』，因為與煩惱（kleśa）相違背。『三方依者』，『無諍』在三個方面顯現，而不是在其他方面，因為它是依靠力量而生起的。『緣欲未生惱者』，以欲界（kāmadhātu）未來尚未生起的煩惱為緣，指的是貪（rāga）、嗔（dveṣa）、癡（moha）、慢（māna）等各自的自相煩惱，而不是總相。總相是普遍的境界，因此能夠與四念住（catvāri smṛtyupasthānāni）和舍根（upekṣendriya）相應。『依不動者』，依靠遠離煩惱的身而獲得，因為三昧（samādhi）的力量，只有不為動搖之法所動的人才能生起『無諍』，而不是其他人。『智慧者』，『無諍』的自性就是智慧。那些阿羅漢（arhat）因為不行持五種因緣，所以能夠使煩惱不生起。這五種因緣是：端正的威儀，正確的說法，分別應接受和不應接受的供養，觀察住處，以及觀察他人。『正威儀者』，在一個方向端正地坐著，如果有人來，就觀察他的心。觀察他的心，什麼樣的威儀能使他不生起煩惱。如果這種威儀能使他不生起煩惱，就立刻保持這樣的威儀。『正說者』，如果有人來，就觀察他的心。如果說了會使他生起煩惱，就不為他說；如果不說會使他生起煩惱，就為他說。『分別應受不應受者』，他人佈施的物品，就加以觀察。如果接受他的佈施會使自己生起煩惱，即使需要也不接受。

【English Translation】 English version: '義' (artha) means the meaning of fearlessness, because it is free from terror. Someone asks: What is the difference between '力' (tathāgata-bala, the ten powers of a Tathagata) and '無畏' (catu-vaiśāradya, the four fearlessnesses)? The answer is: Some say there is no difference. Others say that '智' (jñāna, wisdom) is power, and the universal illumination of the light of wisdom is fearlessness; abiding in mindfulness is power, and courageous diligence is fearlessness; the inexhaustibility of wisdom is power, and the inexhaustibility of eloquence is fearlessness. And so on. Furthermore, each '力' encompasses the four 'fearlessnesses,' and each 'fearlessness' encompasses the ten 'powers.' These fourteen dharmas, together with the three unshared mindfulnesses (triṇy apratiruddhāni smṛtyupasthānāni, the three un-obstructed mindfulnesses of the Tathagata) and great compassion (mahākaruṇā), are the eighteen unshared dharmas of a Buddha (aṣṭādaśāveṇikabuddhadharmāḥ). Because they are not shared with all Śrāvakas (śrāvaka) and Pratyekabuddhas (pratyekabuddha), they are called 'unshared.' Mindfulnesses and great compassion are of the nature of wisdom. Someone asks: In which dhyāna (meditative state) does '無諍' (araṇā, non-contention) exist? In what way is it practiced? Under what circumstances does it manifest? What is its condition? What kind of person gives rise to it? What is its nature? The answer is: 'The fourth dhyāna is defiled, non-contention relies on three aspects, it is conditioned by desire not yet arisen, and relies on immovable wisdom.' 'The fourth dhyāna,' 'non-contention' exists in the fourth dhyāna (caturtha dhyāna), and not in other dhyānas, because the realm of the fourth dhyāna is universally vast, it is the most supreme among all supports, and it is a defiled (sāsrava) state that is far from holy conduct. 'Non-contention,' because it is contrary to afflictions (kleśa). 'Relies on three aspects,' 'non-contention' manifests in three aspects, and not in other aspects, because it arises from the power of strength. 'Conditioned by desire not yet arisen,' it is conditioned by future afflictions of the desire realm (kāmadhātu) that have not yet arisen, referring to the self-characteristic afflictions of greed (rāga), hatred (dveṣa), delusion (moha), pride (māna), etc., and not the general characteristics. The general characteristics are the universal realm, therefore it can be associated with the four mindfulnesses (catvāri smṛtyupasthānāni) and the feeling of equanimity (upekṣendriya). 'Relies on immovable,' it is obtained by relying on a body free from afflictions, because of the power of samādhi (meditative concentration), only those who are not moved by immovable dharmas can give rise to 'non-contention,' and not others. 'Wisdom,' the nature of 'non-contention' is wisdom. Those Arhats (arhat) are able to prevent afflictions from arising because they do not practice the five conditions. These five conditions are: proper deportment, correct speech, distinguishing between offerings that should be accepted and those that should not, observing the dwelling place, and observing others. 'Proper deportment,' sitting upright in one direction, and if someone comes, observing their mind. Observing their mind, what kind of deportment will prevent them from giving rise to afflictions. If this deportment can prevent them from giving rise to afflictions, then immediately maintain this deportment. 'Correct speech,' if someone comes, observing their mind. If speaking will cause them to give rise to afflictions, then do not speak to them; if not speaking will cause them to give rise to afflictions, then speak to them. 'Distinguishing between offerings that should be accepted and those that should not,' observe the items offered by others. If accepting their offering will cause oneself to give rise to afflictions, then do not accept it, even if it is needed.

受。不受而起雖不須而受。觀察住處者。若住此處而起彼結。雖眾具豐足則便捨去。觀察人者。先觀察人然後入里。若舍若巷有起結者則便不入。云何于彼復作惡緣。為攝他故作是思惟。我于往昔煩惱身時。彼等於我起煩惱故受不愛果。況今離欲。當作方便令彼於我必不起惱。佛及波羅蜜諸聲聞等。得無諍滿而不數入(為令眾生因惱得度故有時不入無諍三昧也)。

所謂妙愿智　　遠離彼境界　于彼最後得　　六智自在性

所謂妙愿智遠離境界者。妙愿智亦在第四禪。是有漏依。三方不動者所得。是智惠性緣一切法。普境界故。無色依者(上云無色依者此依是津膩義謂欲色界是無色界氣分故名為依此釋愿智因依果知無色界也)。觀行差別如田夫。是故說四念處。如願而知故說。愿智欲知而知是其義。于彼最後得者。若起彼智時。謂欲界善心次第初禪現在前。如是次第乃至非想非非想處。如是逆次第乃至欲界善心。復順次第乃至第四禪現在前。彼復于第四禪從軟至中從中至增。于彼增上第四禪後起愿智。六智自在性者。此智六種自性。謂三無礙智除辭無礙。又無諍智後邊智及妙愿智。此智三因緣故起。攝他故。攝教法故。覺世間安不安故。

義辯漏無漏　　在於一切地　佛說為方便　　余則如前說

【現代漢語翻譯】現代漢語譯本：受。不受而起，雖不須而受。觀察住處者，若住此處而起彼結（煩惱），雖眾具豐足則便捨去。觀察人者，先觀察人然後入里。若舍若巷有起結者則便不入。云何于彼復作惡緣？為攝他故作是思惟：『我于往昔煩惱身時，彼等於我起煩惱故受不愛果，況今離欲，當作方便令彼於我必不起惱。』佛及波羅蜜（到達彼岸）諸聲聞等，得無諍滿而不數入（為令眾生因惱得度故有時不入無諍三昧也）。所謂妙愿智，遠離彼境界，于彼最後得，六智自在性。所謂妙愿智遠離境界者，妙愿智亦在第四禪，是有漏依。三方不動者所得。是智惠性緣一切法，普境界故。無色依者（上云無色依者，此依是津膩義，謂欲是無氣分故名為依，此釋愿智因依果知無**也）。觀行差別如田夫。是故說四念處。如願而知故說。愿智欲知而知是其義。于彼最後得者，若起彼智時，謂欲界善心次第初禪現在前，如是次第乃至非想非非想處。如是逆次第乃至欲界善心。復順次第乃至第四禪現在前。彼復于第四禪從軟至中，從中至增。于彼增上第四禪後起愿智。六智自在性者，此智六種自性，謂三無礙智除辭無礙，又無諍智、後邊智及妙愿智。此智三因緣故起：攝他故，攝教法故，覺世間安不安故。義辯漏無漏，在於一切地，佛說為方便，余則如前說。

【English Translation】 English version: Receiving. Although one does not need to receive, one receives because of arising. Observing the dwelling place: if dwelling in this place gives rise to bonds (kleshas), even if abundant provisions are available, one should abandon it. Observing people: first observe the people, then enter the village. If there are those in the house or alley who give rise to bonds, then one should not enter. How could one create evil conditions for them again? For the sake of gathering others, one should think: 'In the past, when I was in a state of affliction, they arose afflictions towards me, and therefore I received undesirable results. How much more so now that I am free from desire, I should make efforts to ensure that they will definitely not arise afflictions towards me.' Buddhas and Shravakas who have reached the Paramita (perfection) and attained the fullness of non-contention do not frequently enter (because in order to liberate sentient beings who are afflicted, they sometimes do not enter the Samadhi of non-contention). The so-called Wondrous Aspiration Wisdom, is far from that realm, attained at the very end, possessing the six wisdoms' self-mastery. The so-called 'Wondrous Aspiration Wisdom is far from that realm' means that the Wondrous Aspiration Wisdom is also in the Fourth Dhyana (meditative absorption), and is dependent on outflows. It is attained by those who are unmoved in the three directions. This wisdom is the nature of wisdom, cognizing all dharmas (phenomena), because it encompasses all realms. 'Dependent on the formless' (above it says 'dependent on the formless,' this dependence is the meaning of moisture; it means that desire is without the essence of moisture, therefore it is called dependence; this explains that the cause, dependence, and result of Aspiration Wisdom know that there is no moisture). The difference in observation and practice is like a farmer. Therefore, the Four Foundations of Mindfulness are taught. Because one knows according to aspiration, it is said. Aspiration Wisdom means to know what one wishes to know. 'Attained at the very end' means that when this wisdom arises, it means that the wholesome mind of the desire realm sequentially precedes the first Dhyana, and so on, sequentially up to the realm of neither perception nor non-perception. In reverse order, it goes back to the wholesome mind of the desire realm. Again, in forward order, it goes up to the Fourth Dhyana. Then, in the Fourth Dhyana, it goes from soft to medium, and from medium to increasing. After that increasing Fourth Dhyana, Aspiration Wisdom arises. 'Possessing the six wisdoms' self-mastery' means that this wisdom has six kinds of self-nature, namely the three unobstructed wisdoms excluding the unobstructedness of eloquence, as well as the Wisdom of Non-Contention, the Wisdom of the Final Limit, and the Wondrous Aspiration Wisdom. This wisdom arises due to three causes: to gather others, to gather the teachings, and to be aware of whether the world is peaceful or not. The meaning distinguishes between outflows and no outflows, existing in all realms. The Buddha taught it as a skillful means; the rest is as previously explained.

義辯漏無漏者。此辯十智性。以一切法第一義故。有說。六智性。除他心智苦集道智。以滅諦最第一義故。是故說行念處三昧緣。在於一切地者。此辯在十一地。自性得故。佛說為方便者。義辯以佛所說為方便。若先無佛說則無能起者。不知義故。余則如前說者。余所未說者。如願智說。

所謂為應辯　　境界道及說　因明論方便　　或三餘如前

所謂為應辯境界道及說者。應辯緣道及言說。是故九智自性除滅智有十二行。因明論方便者。此辯不以因明論為方便。則無能起者。不知應不應故。是故說阿毗曇為方便。以因明論無如阿毗曇者。以智具足故。或三者。此辯三智性。謂辯及愿智最後智。有說。知一切法第一義。彼亦義辯。余如前者。余所未說者。如義辯說。

法辯緣施設　　在於五地中　以數為方便　　余如無諍說

法辯緣施設者。法辯緣名分齊。在於五地中者。謂欲界及四禪。非上地。以無色界不緣名及下地。非分故。以數為方便者。法辯以數論為方便。余如無諍說者。余所未說者。如前無諍說。

聲明論方便　　是則為辭辯　境界于言說　　二地余如前

聲明論方便是則為辭辯者。辭辯以聲明論為方便。若先不習聲明論。則不能起離種子故。境界于言說者。

此辯緣言說。是故是身念處。二地者。欲界及初禪。非上地。離覺觀故。余如前說者如法辯說。問辯云何。如說生耶為異耶。答有說。如說生。謂先於法起名巧便。知名未知義故次第起義辯。雖知義不知辭故次起辭辯。知辭辯已不能連注說故次起應辯。又說。先起義辯。知義不知名故次起法辯。知名不知辭故次起辭辯。知辭不能連注說故次起應辯。應辯如前說。又說。名隨說轉。是故先起辭辯後起法辯。義依名轉。是故次起義辯。此三辯導應辯。問此辯云何。為一一得也。答不然。若得一則具四。如四聖種一時得。此亦如是。

雜阿毗曇心論卷第六大正藏第 28 冊 No. 1552 雜阿毗曇心論

雜阿毗曇心論卷第七

尊者法救造

宋天竺三藏僧伽跋摩等譯

定品第七

已說智。定今當說。

智依于諸定　　安不動而轉　是故當思定　　勤求見真實

決定義名智。彼善心正性相續名定。建立義名依。依有二種。共起及次第緣。彼二說名依。依定而立故說依諸定智有八種。四法智四比智。安不動者。不動搖故說不動。轉者取緣義。如燈依凈油炷離風處光焰甚明。如是智依諸定離於亂風則不動而轉。是故者說因緣也。定者智所依后當說。思者知見義。勤求

【現代漢語翻譯】現代漢語譯本：這是關於辯論緣起的闡述。因此，這是身念處（Kāyasmṛtyupasthāna，對身體的覺察）的範圍。二地指的是欲界（Kāmadhātu，慾望界）和初禪（Prathama Dhyana，色界的第一禪）。不是更高的境界，因為那裡沒有覺和觀。其餘的就像前面所說的，如法辯論和闡述。問：辯論是怎樣的？例如，是像說的那樣產生，還是不同於那樣產生？答：有人說，就像說的那樣產生。意思是先對法（Dharma，佛法）產生名稱上的技巧，因為知道名稱但不知道含義，所以依次產生含義上的辯論。即使知道含義但不知道措辭，所以依次產生措辭上的辯論。知道措辭上的辯論后，不能連貫地講述，所以依次產生相應的辯論。也有人說，先產生含義上的辯論，因為知道含義但不知道名稱，所以依次產生法（Dharma，佛法）上的辯論。知道名稱但不知道措辭，所以依次產生措辭上的辯論。知道措辭但不能連貫地講述，所以依次產生相應的辯論。相應的辯論就像前面所說的。還有人說，名稱隨著講述而改變。因此，先產生措辭上的辯論，然後產生法（Dharma，佛法）上的辯論。含義依據名稱而改變。因此，依次產生含義上的辯論。這三種辯論引導相應的辯論。問：這種辯論是怎樣的？是逐一獲得嗎？答：不是的。如果獲得一個，就具備四個。就像四聖種（Catvāri Āryavaṃśāḥ，四種聖潔的血統）同時獲得一樣，這也是如此。

《雜阿毗曇心論》卷第六

《雜阿毗曇心論》卷第七

尊者法救造

宋天竺三藏僧伽跋摩等譯

定品第七

已經說了智（Prajñā，智慧），現在應當說定（Samādhi，禪定）。

智依于諸定，安不動而轉，是故當思定，勤求見真實。

決定義名為智（Prajñā，智慧）。彼善心正性相續名定（Samādhi，禪定）。建立義名依。依有兩種。共起及次第緣。彼二說名依。依定而立故說依諸定智有八種。四法智（Dharma-jñāna，對法的智慧）四比智（Anvaya-jñāna，類比的智慧）。安不動者。不動搖故說不動。轉者取緣義。如燈依凈油炷離風處光焰甚明。如是智依諸定離於亂風則不動而轉。是故者說因緣也。定者智所依后當說。思者知見義。勤求

【English Translation】 English version: This is an explanation of the arising of debate. Therefore, this is the scope of mindfulness of the body (Kāyasmṛtyupasthāna, awareness of the body). The two realms refer to the desire realm (Kāmadhātu, realm of desire) and the first dhyana (Prathama Dhyana, the first meditation in the form realm). It is not a higher realm because there is no initial and sustained thought there. The rest is as previously stated, debating and explaining according to the Dharma. Question: What is debate like? For example, does it arise as it is said, or does it arise differently? Answer: Some say that it arises as it is said. This means first developing skill in names concerning the Dharma (Dharma, the teachings of the Buddha), and because one knows the name but does not know the meaning, one then sequentially generates debate on the meaning. Even if one knows the meaning but does not know the wording, one then sequentially generates debate on the wording. After knowing the debate on the wording, one cannot speak coherently, so one then sequentially generates appropriate debate. Others say that one first generates debate on the meaning, and because one knows the meaning but does not know the name, one then sequentially generates debate on the Dharma (Dharma, the teachings of the Buddha). Knowing the name but not knowing the wording, one then sequentially generates debate on the wording. Knowing the wording but not being able to speak coherently, one then sequentially generates appropriate debate. Appropriate debate is as previously stated. Still others say that the name changes with the speaking. Therefore, one first generates debate on the wording, and then generates debate on the Dharma (Dharma, the teachings of the Buddha). The meaning changes according to the name. Therefore, one then sequentially generates debate on the meaning. These three debates guide appropriate debate. Question: What is this debate like? Is it obtained one by one? Answer: No. If one obtains one, then one possesses all four. Just as the four noble lineages (Catvāri Āryavaṃśāḥ, the four noble lineages) are obtained simultaneously, so it is with this.

Miscellaneous Abhidharma-hrdaya-sastra, Volume 6

Miscellaneous Abhidharma-hrdaya-sastra, Volume 7

Composed by Venerable Dharmatrāta

Translated by Tripiṭaka Saṅghavarman and others from India of the Song Dynasty

Chapter 7 on Concentration

Wisdom (Prajñā, wisdom) has already been discussed; now concentration (Samādhi, meditation) should be discussed.

Wisdom relies on all concentrations, it turns securely and without wavering, therefore, one should contemplate concentration, diligently seeking to see the truth.

The definition of determination is called wisdom (Prajñā, wisdom). The continuous succession of wholesome mind and correct nature is called concentration (Samādhi, meditation). Establishing meaning is called reliance. There are two kinds of reliance: arising together and sequential conditions. These two are called reliance. Because it is established relying on concentration, it is said that wisdom relying on all concentrations has eight kinds: four Dharma-knowledges (Dharma-jñāna, knowledge of the Dharma) and four inferential knowledges (Anvaya-jñāna, knowledge by analogy). 'Secure and without wavering' means it is called 'without wavering' because it does not waver. 'Turning' means taking the meaning of conditions. Just as a lamp relies on pure oil and a wick in a place free from wind, its light and flame are very bright. Likewise, wisdom relying on all concentrations, free from the wind of disturbance, then turns securely and without wavering. 'Therefore' speaks of the cause and condition. Concentration is what wisdom relies on, which will be discussed later. 'Contemplate' means knowing and seeing. Diligently seeking

者求欲時也。真實者不顛倒。謂四真諦。見者謂無間等。是說真實見。以不離定而起實智故。問有幾種三昧。答。

決定說四禪　　及與無色定　是中一一說　　味凈及無漏

決定說四禪及與無色定者。謂決定智者。略說八種。三昧攝一切三昧。謂世尊知差別三昧正受。一切聲聞緣覺不知其名。如修多羅廣說。是中一一說味凈及無漏者。一一三昧說三種。味凈無漏。

善有漏是凈　　無漏離熾然　味則愛相應　　最上無無漏

善有漏是凈者。若善有漏當知是凈。問善有漏有垢云何說凈耶。答煩惱相違故。煩惱不雜故。引導無漏故。無漏離熾然者。離煩惱熾然當知是無漏。彼雖永離煩惱。第一義凈當知為差別故立名。味則愛相應者。若愛相應定者當知是味相應。問何故愛相應說禪。非余煩惱耶。答相似故。一向勛著緣是三昧。余煩惱無有著緣如彼愛者。複次已說愛當知已說余煩惱。是煩惱足故。最上無無漏者。彼總說故言一一三種。當知第一有唯二種無無漏。不捷疾故。有二邊謂欲界及第一有。聖道離二邊名為中道。離二有根本亦如是。若味相應著者名味正受。若不味著者名凈正受。若無漏思惟五陰無常等行。當知是無漏正受。問凈有幾種。答。

凈者有四分　　退分及住分　勝進決定

【現代漢語翻譯】現代漢語譯本：當人們尋求慾望時，這就是『味』（Āsvāda，樂味）。真實是指不顛倒，也就是指四聖諦（catvāri-ārya-satyāni）。『見』（darśana，見）指的是無間等，這就是所謂的真實見，因為它是不離禪定而生起的真實智慧。問：三昧（samādhi，禪定）有幾種？答：

決定地說四禪（dhyāna，禪那）以及無色定（ārūpya-samāpatti，無色定），　　在其中每一個都說味、凈以及無漏。

決定地說四禪以及無色定，指的是具有決定智慧的人。簡略地說，八種三昧涵蓋了一切三昧。世尊（Śākyamuni，釋迦牟尼）知道各種三昧的差別和正確的接受方式，而一切聲聞（Śrāvaka，聲聞）、緣覺（Pratyekabuddha，緣覺）都不知道這些三昧的名稱，就像修多羅（sūtra，經）中廣泛描述的那樣。在其中每一個都說味、凈以及無漏，指的是每一種三昧都說三種：味、凈、無漏。

善的有漏是凈，無漏是離熾然，　　味是與愛相應，最上禪沒有無漏。

善的有漏是凈，指的是如果善是有漏的，應當知道它是凈的。問：善的有漏有垢，為什麼說是凈呢？答：因為它與煩惱（kleśa，煩惱）相違，因為它不與煩惱混雜，因為它引導向無漏。無漏是離熾然，指的是遠離煩惱的熾燃，應當知道它是無漏的。雖然它永遠遠離煩惱，但第一義諦的清凈應當知道是爲了區別而立名。味是與愛相應，指的是如果與愛相應的禪定，應當知道它是與味相應的。問：為什麼與愛相應被稱為禪，而不是其他的煩惱呢？答：因為它相似。它始終專注于緣，這就是三昧。其他的煩惱沒有像愛那樣專注于緣。此外，已經說了愛，應當知道已經說了其他的煩惱，因為愛是煩惱的根本。最上禪沒有無漏，指的是因為總的來說，說每一種禪定有三種，應當知道第一禪只有兩種，沒有無漏，因為它不敏捷。有兩種邊，指的是欲界（kāmadhātu，欲界）和第一有（agrabhava，最高有）。聖道（ārya-mārga，聖道）遠離兩種邊，被稱為中道（madhyamā-pratipad，中道）。遠離兩種有的根本也是如此。如果與味相應而執著，就稱為味正受。如果不味著，就稱為凈正受。如果無漏地思惟五陰（pañca-skandha，五蘊）的無常等行，應當知道這是無漏正受。問：凈有幾種？答：

凈有四種分：退分、住分、　　勝進分、決定分。

【English Translation】 English version: When one seeks desire, that is 『Āsvāda』 (taste). Truth is non-perversion, referring to the Four Noble Truths (catvāri-ārya-satyāni). 『Seeing』 (darśana) refers to immediate etc., which is called true seeing, because it arises from real wisdom without departing from samādhi (meditative absorption). Question: How many kinds of samādhi (samādhi) are there? Answer:

Definitely speaking of the four dhyānas (dhyāna) and the formless attainments (ārūpya-samāpatti), 　　In each of these, it is said to have taste, purity, and non-outflow.

Definitely speaking of the four dhyānas and the formless attainments, refers to those with definite wisdom. Briefly speaking, the eight kinds of samādhi encompass all samādhis. The World-Honored One (Śākyamuni) knows the differences in samādhi and the correct way to receive them, but all Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha) do not know the names of these samādhis, as widely described in the sūtras (sūtra). In each of these, it is said to have taste, purity, and non-outflow, referring to each samādhi being said to have three types: taste, purity, and non-outflow.

Good with outflows is purity, non-outflow is free from burning, 　　Taste is associated with love, the highest dhyāna has no non-outflow.

Good with outflows is purity, referring to if the good has outflows, it should be known as purity. Question: Good with outflows has defilements, why is it said to be pure? Answer: Because it is contrary to afflictions (kleśa), because it is not mixed with afflictions, because it guides towards non-outflow. Non-outflow is free from burning, referring to being free from the burning of afflictions, it should be known as non-outflow. Although it is forever free from afflictions, the purity of the ultimate truth should be known as being named for the sake of distinction. Taste is associated with love, referring to if the samādhi is associated with love, it should be known as being associated with taste. Question: Why is being associated with love called dhyāna, and not other afflictions? Answer: Because it is similar. It always focuses on conditions, which is samādhi. Other afflictions do not focus on conditions like love. Furthermore, having spoken of love, it should be known that other afflictions have been spoken of, because love is the root of afflictions. The highest dhyāna has no non-outflow, referring to because generally speaking, each dhyāna is said to have three types, it should be known that the first dhyāna only has two types, without non-outflow, because it is not swift. There are two extremes, referring to the desire realm (kāmadhātu) and the highest existence (agrabhava). The Noble Path (ārya-mārga) is far from the two extremes, and is called the Middle Way (madhyamā-pratipad). Being far from the root of the two existences is also like this. If one is attached to being associated with taste, it is called taste-receiving. If one is not attached to taste, it is called pure-receiving. If one non-outflowingly contemplates the impermanence etc. of the five aggregates (pañca-skandha), it should be known as non-outflow-receiving. Question: How many kinds of purity are there? Answer:

Purity has four divisions: declining division, abiding division, 　　Advancing division, and decisive division.

分　　隨順諸功德

退分者順煩惱。住分者順自地。勝分者順上地。決定分者順聖道。複次退分者若住彼則退。住分者若住彼不進亦不退。勝分者若住彼能勝進。決定分者。若住彼則能次第超升離生。複次退分者為煩惱所陵所雜。從禪次第煩惱現在前。煩惱次第禪現在前。住分者彼能厭下地粗等行。受自地寂靜等行。勝分者能厭自地過。受上地功德。決定分者暖頂忍世間第一法。如禪無色亦如是。唯除暖等功德。問禪何等性。答。

五支有覺觀　　亦復有三受　種種及四心　　是說為初禪

五支者五支所成。分義是支義。如車有眾分。眾具義是支義。如王有將士。支者若異若即。若異者。如毗陀六支(四毗陀經一者億力毗陀二者阿他毗陀三者耶訓毗陀四者三摩毗陀毗陀者智也有六支所成一學二欲三想四辭五記六緣歷也)。比丘五勝支(比丘五勝支所成一信二不諂三不病四精進五智)。若即者如十六支散八支聖道。彼支者。謂覺觀喜樂一心正受時。先粗心法作想名為覺。粗心法相續隨轉名為觀。正受時心悅名為喜。身心離惡故快樂名為樂。是猗息樂非受樂。于緣心心法不散名一心。有覺有觀者。初禪有覺有觀。問已說五支。何故別說有覺有觀耶。答支者謂善。穢污亦有覺觀故別說。亦復有三受者。彼

【現代漢語翻譯】現代漢語譯本分　　隨順諸功德

退分者順煩惱。住分者順自地。勝分者順上地。決定分者順聖道。複次退分者若住彼則退。住分者若住彼不進亦不退。勝分者若住彼能勝進。決定分者。若住彼則能次第超升離生。複次退分者為煩惱所陵所雜。從禪次第煩惱現在前。煩惱次第禪現在前。住分者彼能厭下地粗等行。受自地寂靜等行。勝分者能厭自地過。受上地功德。決定分者暖頂忍世間第一法。如禪無色亦如是。唯除暖等功德。問禪何等性。答。

五支有覺觀　　亦復有三受　種種及四心　　是說為初禪

五支者五支所成。分義是支義。如車有眾分。眾具義是支義。如王有將士。支者若異若即。若異者。如毗陀六支(Veda，吠陀，意為『知識』，此處指四種吠陀經，它們是：一者億力毗陀，二者阿他毗陀，三者耶訓毗陀，四者三摩毗陀。毗陀者智也有六支所成一學二欲三想四辭五記六緣歷也)。比丘五勝支(比丘五勝支所成一信二不諂三不病四精進五智)。若即者如十六支散八支聖道。彼支者。謂覺觀喜樂一心正受時。先粗心法作想名為覺。粗心法相續隨轉名為觀。正受時心悅名為喜。身心離惡故快樂名為樂。是猗息樂非受樂。于緣心心法不散名一心。有覺有觀者。初禪有覺有觀。問已說五支。何故別說有覺有觀耶。答支者謂善。穢污亦有覺觀故別說。亦復有三受者。彼

【English Translation】 English version Section: Accordance with All Meritorious Qualities

Those who regress accord with afflictions. Those who abide accord with their own realm. Those who excel accord with the realm above. Those who are determined accord with the Noble Path. Furthermore, those who regress, if they abide in that state, they regress. Those who abide, if they abide in that state, neither advance nor regress. Those who excel, if they abide in that state, they can excel and advance. Those who are determined, if they abide in that state, they can gradually transcend and rise above birth. Furthermore, those who regress are overcome and mixed with afflictions. From meditation, afflictions arise in sequence. From afflictions, meditation arises in sequence. Those who abide can detest the coarse practices of the lower realm and receive the tranquil practices of their own realm. Those who excel can detest the faults of their own realm and receive the merits of the realm above. Those who are determined are the 'warmth,' 'peak,' 'patience,' and 'highest mundane dharma.' It is like this for meditation and the formless realms as well, except for the merits of 'warmth' and so on. Question: What is the nature of meditation? Answer:

With five factors, there are 'initial application' and 'sustained application,' And also there are three feelings, Various kinds and four mental states, This is said to be the first Dhyana (Jhāna,禪那，meditation).

The five factors are constituted by five factors. 'Division' means 'factor.' Just as a chariot has many parts, 'possessing many things' means 'factor.' Just as a king has generals and soldiers. 'Factor' is either different or identical. If different, like the six factors of the Vedas (Veda，吠陀，meaning 'knowledge,' here referring to the four Vedas: 1. Ṛgveda, 2. Atharvaveda, 3. Sāmaveda, 4. Yajurveda. 'Veda' means 'wisdom,' and has six factors: 1. learning, 2. desire, 3. thought, 4. eloquence, 5. memory, 6. conditions and calendar). The five excellent factors of a Bhikṣu (Bhikṣu, 比丘, Buddhist monk) (constituted by five excellent factors: 1. faith, 2. non-deceit, 3. non-illness, 4. diligence, 5. wisdom). If identical, like the sixteen factors scattered in the eightfold Noble Path. Those factors refer to the time of 'initial application,' 'sustained application,' joy, bliss, one-pointedness, and right concentration. First, the coarse mental dharma makes an idea, which is called 'initial application.' The continuous flow of the coarse mental dharma is called 'sustained application.' At the time of right concentration, the mind is pleased, which is called joy. Because the body and mind are separated from evil, happiness is called bliss. This is the bliss of tranquility, not the bliss of feeling. The mind and mental dharmas are not scattered on the object, which is called one-pointedness. Having 'initial application' and 'sustained application' means that the first Dhyana has 'initial application' and 'sustained application.' Question: Having already spoken of the five factors, why separately speak of having 'initial application' and 'sustained application'? Answer: 'Factor' refers to goodness. Impurity also has 'initial application' and 'sustained application,' so it is spoken of separately. Also, there are three feelings. Those...

有三受。謂三識身有樂根。意地有喜根。四識身有舍根。種種者。謂梵天有種種身。有勝有劣。以覺觀力生故。有尊長眷屬處。及四心者。彼有四心。眼識耳識身識意識。是說為初禪者。此諸法說初禪。勝一切煩惱故。正觀一切境界故說禪。

第二有四支　　種種及二受　第三說五支　　此禪亦二受

第二有四支者。內凈喜樂一心。種種者。彼無種種身。覺觀非分故。有種種心。謂根本有喜根。喜息已眷屬舍根現在前。舍息已復入喜根。及二受者謂喜根及舍根。此諸法說第二禪。第三說五支者。謂念正知樂行舍(行舍此行如常行等行也此是行舍非根舍也)一心。念者。于緣不忘記。正知者。止舉舍時分別知。樂者。于緣隨順受。行舍者。樂著樂故不受余求。一心者。于緣不散。此禪亦二受者。彼亦二受。樂根及舍根。此諸法說第三禪。

離息入息出　　第四有四枝　枝者謂說善　　隨事如先說

離息入息出第四有四枝者。第四禪無入息出息。彼正受身毛孔合四大極密故。四支者。不苦不樂行舍凈念一心。不苦不樂者。已離苦樂故。行舍者。不求餘事故。凈念者。護善根故念。離八上煩惱故凈。八上煩惱者。謂四根覺觀出入息離內外亂故。亂義擇品當廣說。一心者。于緣心不散。問初禪二禪何

【現代漢語翻譯】現代漢語譯本：有三種感受（受）。指的是三種識身（識身）具有樂根（樂根），意地（意地）具有喜根（喜根），四種識身（四識身）具有舍根（舍根）。種種指的是梵天（梵天）有種種不同的身體，有殊勝的也有低劣的，因為通過覺觀（覺觀）的力量而生。有尊長眷屬居住的地方，以及四種心，他們有四種心，即眼識、耳識、身識、意識。這就是所說的初禪（初禪）。這些法被稱為初禪，因為它勝過一切煩惱，正確地觀察一切境界，所以稱為禪。

第二禪有四個組成部分（支）：內凈、喜、樂、一心。種種指的是那裡沒有種種不同的身體，因為覺觀不是主要部分。有種種不同的心，指的是根本有喜根，喜根停止后，與喜根相關的舍根顯現出來，舍根停止后又進入喜根。以及兩種感受，指的是喜根和舍根。這些法被稱為第二禪。第三禪有五個組成部分：念、正知、樂、行舍（行舍，這種行就像平常的行等等，這是行舍，不是根舍）、一心。念指的是對於所緣境不忘記。正知指的是在止、舉、舍的時候分別了知。樂指的是對於所緣境隨順領受。行舍指的是因為貪著快樂而不接受其他的追求。一心指的是對於所緣境不散亂。這種禪也有兩種感受，他們也有兩種感受：樂根和舍根。這些法被稱為第三禪。

離開氣息的出入，第四禪有四個組成部分。組成部分指的是說善，隨著事情像先前所說的那樣。第四禪沒有入息和出息，因為他們正處於正受，身體的毛孔閉合，四大極度緊密。四個組成部分是不苦不樂、行舍、凈念、一心。不苦不樂指的是已經離開了苦和樂。行舍指的是不追求其他的事情。凈念指的是爲了守護善根而憶念，因為離開了八種上方的煩惱而清凈。八種上方的煩惱指的是四根、覺觀、出入息，離開了內外散亂的緣故。散亂的意義在擇品中會詳細說明。一心指的是對於所緣境心不散亂。問：初禪和二禪有什麼...

【English Translation】 English version: There are three kinds of feelings (vedanā). This refers to the three consciousness-bodies (vijñānakāya) having the pleasure-faculty (sukha-indriya), the mind-basis (manodhātu) having the joy-faculty (prīti-indriya), and the four consciousness-bodies (caturvijñānakāya) having the equanimity-faculty (upekṣā-indriya). 'Various' (nānātva) refers to the Brahmā (Brahmā) having various bodies, some superior and some inferior, because they are born from the power of directed thought and sustained thought (vitarka-vicāra). There are places where honored elders and retinues reside, and those with four minds, they have four minds, namely eye-consciousness, ear-consciousness, body-consciousness, and mind-consciousness. This is what is said to be the first dhyāna (prathama-dhyāna). These dharmas are said to be the first dhyāna because it overcomes all afflictions and correctly observes all realms, therefore it is called dhyāna.

The second dhyāna has four components (aṅga): inner purity, joy, pleasure, and one-pointedness. 'Various' refers to there being no various bodies there, because directed thought and sustained thought are not the main part. There are various minds, referring to the root having the joy-faculty, and when the joy-faculty ceases, the equanimity-faculty associated with the joy-faculty manifests, and when the equanimity-faculty ceases, it enters the joy-faculty again. And two feelings, referring to the joy-faculty and the equanimity-faculty. These dharmas are said to be the second dhyāna. The third dhyāna has five components: mindfulness, clear comprehension, pleasure, equanimity of practice (upekṣā of practice, this practice is like ordinary practice, etc., this is equanimity of practice, not equanimity of faculty), and one-pointedness. Mindfulness refers to not forgetting the object of attention. Clear comprehension refers to knowing distinctly when stopping, raising, and relinquishing. Pleasure refers to experiencing the object of attention favorably. Equanimity of practice refers to not accepting other pursuits because of attachment to pleasure. One-pointedness refers to not being distracted from the object of attention. This dhyāna also has two feelings, they also have two feelings: the pleasure-faculty and the equanimity-faculty. These dharmas are said to be the third dhyāna.

Leaving the in-breath and out-breath, the fourth dhyāna has four components. Components refer to speaking of goodness, following the matter as said before. The fourth dhyāna has no in-breath and out-breath, because they are in right concentration, the pores of the body are closed, and the four great elements are extremely dense. The four components are neither-pain-nor-pleasure, equanimity of practice, pure mindfulness, and one-pointedness. Neither-pain-nor-pleasure refers to having already left pain and pleasure. Equanimity of practice refers to not seeking other things. Pure mindfulness refers to mindfulness for the sake of protecting good roots, being pure because of leaving the eight upper afflictions. The eight upper afflictions refer to the four roots, directed thought and sustained thought, in-breath and out-breath, leaving internal and external distractions. The meaning of distraction will be explained in detail in the chapter on discrimination. One-pointedness refers to the mind not being distracted from the object of attention. Question: What are the...

故不立正智耶。答喜及覺觀亂故不立支種。以是故亦不立念。又不立行舍。猗樂與行舍相違故(樂動舍沉靜)。問第三禪何故不立不苦不樂耶。答隨順無明品故。明無明相違。以是義故第四禪不立正智。問味相應等三種禪悉成就支耶。答支者唯說善。當知善禪與支相應非穢污。問穢污無何等。答初禪無。離生喜樂煩惱相應故。第二禪無。內凈煩惱濁亂故。第三禪無。念及正知煩惱樂所迷故。第四禪無。凈念及行舍煩惱相違故。複次初禪二禪無。猗樂一向善故。三禪四禪亦無。行舍隨事如先說者。若事彼禪先已說。余禪復說者非未曾事增益。如初禪二禪說喜樂。當知此二枝非四。如是一切地。問此禪支有幾。答。

禪支名十八　　事則有十一　無色無有支　　禪眷屬亦然

禪支名十八者。禪支名有十八。初禪有五支。第三禪亦爾。第二禪四支。第四禪亦爾。支前已說。事則有十一者。初禪五支名五。事亦五。第二增內凈。第三增行舍念樂正智。第四增不苦不樂。初禪支非二禪支作四句。初禪支非二禪支者謂覺觀。第二非初者。謂內凈。亦初亦第二者。謂喜樂一心。非初非第二者。除上說。如是乃至第四禪展轉說。無色無有支禪眷屬亦然者。四無色及禪眷屬不立支。以苦行故。支所攝禪是樂行。是故說彼地為

【現代漢語翻譯】現代漢語譯本問：所以不建立正智（samyañ-jñāna，正確的智慧）嗎？答：因為喜（prīti，愉悅）以及覺（vitarka，粗略的思考）和觀（vicāra，細緻的思考）會擾亂禪定，所以不建立作為禪定要素的支（aṅga，組成部分）。因此，也不建立念（smṛti，正念）。又不建立行舍（upekṣā，舍念）。因為猗樂（adhyupekṣā，對快樂的執著）與行舍（對感受的捨棄）是相互違背的（快樂是動態的，捨棄是沉靜的）。問：為什麼第三禪（tṛtīya dhyāna，第三禪定）不建立不苦不樂（aduḥkhāsukha，非苦非樂的感受）呢？答：因為隨順無明品（avidyā-pakṣa，與無明相關的部分）。明（vidyā，智慧）與無明（愚癡）是相互違背的。因為這個原因，第四禪（caturtha dhyāna，第四禪定）不建立正智（正確的智慧）。問：與味（svāda，樂味）相應的等三種禪定，是否完全成就了禪支（禪定的組成部分）呢？答：所說的禪支僅僅是善（kuśala，善的）。應當知道，善的禪定與禪支相應，而不是被染污的（saṃkiliṣṭa，不凈的）。問：什麼禪定沒有被染污呢？答：初禪（prathama dhyāna，第一禪定）沒有。因為與離生喜樂（vivekaja-prītisukha，由遠離而生的喜樂）和煩惱（kleśa，負面情緒）相應。第二禪（dvitīya dhyāna，第二禪定）沒有。因為內凈（adhyātma-prasāda，內心的清凈）被煩惱所擾亂。第三禪沒有。因爲念（正念）和正知（samprajanya，正確的認知）被煩惱和快樂所迷惑。第四禪沒有。因為凈念（pariśuddha-smṛti，清凈的正念）和行舍（舍念）與煩惱相違背。再次，初禪和二禪沒有，因為猗樂（對快樂的執著）完全是善的。三禪和四禪也沒有，行舍（舍念）隨事而定，就像先前所說的那樣。如果某個禪定中已經說過的事情，在其他禪定中又說了一遍，那麼這不是對未曾說過的事情的增益。例如，初禪和二禪都說了喜樂（prītisukha，喜悅和快樂），應當知道這兩個禪支並非四禪都有。一切地（sarva-bhūmi，所有層次的禪定）都是如此。問：這些禪支有幾個？答：禪支名十八，事則有十一，無色無有支，禪眷屬亦然。禪支名十八者：禪支的名稱有十八個。初禪有五支，第三禪也是如此。第二禪有四支，第四禪也是如此。禪支前面已經說過了。事則有十一者：初禪的五支，名稱有五個，事情也有五個。第二禪增加了內凈。第三禪增加了行舍、念、樂和正智。第四禪增加了不苦不樂。初禪的禪支不是二禪的禪支，可以作四句分析。初禪的禪支不是二禪的禪支，指的是覺和觀。第二禪的禪支不是初禪的禪支，指的是內凈。既是初禪的禪支又是第二禪的禪支，指的是喜、樂和一心（ekāgratā，專注）。既不是初禪的禪支也不是第二禪的禪支，指的是除以上所說的之外的。像這樣，乃至第四禪，可以輾轉分析。無色無有支，禪眷屬亦然者：四無色定（catasra ārūpya-samāpattayaḥ，四種無色禪定）以及禪的眷屬（dhyāna-parivāra，與禪定相關的狀態）不建立禪支，因為是苦行（duḥkha-pratipadā，以苦行為主的修行）。禪支所攝的禪定是樂行（sukha-pratipadā，以樂行為主的修行）。所以說那些地（bhūmi，層次）是……

【English Translation】 English version Question: Therefore, is correct wisdom (samyañ-jñāna) not established? Answer: Because joy (prīti) and initial application (vitarka) and sustained application (vicāra) disturb the meditation, the limbs (aṅga), which are elements of meditation, are not established. Therefore, mindfulness (smṛti) is also not established. Furthermore, equanimity (upekṣā) is not established, because attachment to pleasure (adhyupekṣā) contradicts equanimity (pleasure is dynamic, equanimity is stillness). Question: Why is neither-pain-nor-pleasure (aduḥkhāsukha) not established in the third dhyāna (tṛtīya dhyāna)? Answer: Because it accords with the aspect of ignorance (avidyā-pakṣa). Wisdom (vidyā) and ignorance (avidyā) are contradictory. For this reason, correct wisdom is not established in the fourth dhyāna (caturtha dhyāna). Question: Do the three kinds of dhyāna that correspond to taste (svāda) fully accomplish the limbs of dhyāna? Answer: The limbs that are spoken of are only wholesome (kuśala). It should be known that wholesome dhyāna corresponds to the limbs, and is not defiled (saṃkiliṣṭa). Question: Which dhyāna is not defiled? Answer: The first dhyāna (prathama dhyāna) is not, because it corresponds to joy and pleasure born of detachment (vivekaja-prītisukha) and afflictions (kleśa). The second dhyāna (dvitīya dhyāna) is not, because inner purity (adhyātma-prasāda) is disturbed by afflictions. The third dhyāna is not, because mindfulness and correct knowledge (samprajanya) are deluded by afflictions and pleasure. The fourth dhyāna is not, because pure mindfulness (pariśuddha-smṛti) and equanimity contradict afflictions. Again, the first and second dhyānas are not, because attachment to pleasure is entirely wholesome. The third and fourth dhyānas are also not, equanimity depends on the matter, as previously stated. If something that has already been said in one dhyāna is said again in another dhyāna, then this is not an addition to something that has not been said before. For example, joy and pleasure (prītisukha) are mentioned in both the first and second dhyānas; it should be known that these two limbs are not present in all four dhyānas. This is the case in all levels (sarva-bhūmi). Question: How many of these limbs of dhyāna are there? Answer: The names of the limbs of dhyāna are eighteen, but the matters are eleven. The formless realms have no limbs, nor do the retinues of dhyāna. The names of the limbs of dhyāna are eighteen: The names of the limbs of dhyāna are eighteen. The first dhyāna has five limbs, and so does the third dhyāna. The second dhyāna has four limbs, and so does the fourth dhyāna. The limbs have been mentioned earlier. The matters are eleven: The five limbs of the first dhyāna have five names, and there are also five matters. The second dhyāna adds inner purity. The third dhyāna adds equanimity, mindfulness, pleasure, and correct knowledge. The fourth dhyāna adds neither-pain-nor-pleasure. The limbs of the first dhyāna are not the limbs of the second dhyāna, and can be analyzed into four categories. The limbs of the first dhyāna that are not the limbs of the second dhyāna refer to initial and sustained application. The limb of the second dhyāna that is not the limb of the first dhyāna refers to inner purity. What is both a limb of the first dhyāna and a limb of the second dhyāna refers to joy, pleasure, and one-pointedness (ekāgratā). What is neither a limb of the first dhyāna nor a limb of the second dhyāna refers to what is other than what has been said above. In this way, it can be analyzed in turn up to the fourth dhyāna. The formless realms have no limbs, nor do the retinues of dhyāna: The four formless attainments (catasra ārūpya-samāpattayaḥ) and the retinue of dhyāna (dhyāna-parivāra) do not establish limbs, because they are practices of suffering (duḥkha-pratipadā). The dhyāna encompassed by the limbs is a practice of ease (sukha-pratipadā). Therefore, it is said that those levels (bhūmi) are...

苦道。若彼立支者。應一切地名樂道。

有覺亦有觀　　是說未來禪　禪中間有觀　　明智之所說

有覺亦有觀是說未來禪者。未至依有覺有觀。未至者。是初禪眷屬。禪中間有觀明智之所說者。禪中間有觀而無覺。修行者轉寂靜故。問何故初禪二禪立中間依非上地耶。答彼升降可得故。初禪有覺有觀第二禪無。彼中間有觀無覺故別立依。上地無此升降故不立。

未來或二種　　謂離味相應　禪中間三種　　亦俱說一受

未來或二種謂離味相應者。有說。禪未來二種性。凈及無漏。非味相應。彼雖有連鎖縛(以愛力令未來禪受梵天生生死相連由初禪愛瑣除此則二取此則三)。彼無正受愛。不除受生愛無過如是說者有味相應。禪中間三種者。禪中間有三種性味相應凈無漏亦有味相應如餘地。亦俱說一受者。未來及中間俱有一受謂舍受。未來者有畏故無樂受。近欲界故。修行者有畏故樂受不起。事未究竟故。修行者向離欲而未得故樂受不起。憂隨生故。欲界縛有餘故。如人被縛有解有餘猶生疑畏不起樂受。彼亦如是。寂靜劣故。如未來禪中間亦如是。隨其義說已說地。所起功德今當說。

三摩提與通　　無量一切處　勝處及諸智　　背舍于中起

彼三摩提者。三三摩提。空無愿(無

【現代漢語翻譯】現代漢語譯本：苦道。如果有人提出這樣的論點，那麼所有名為『地』的地方都應該被稱為『樂道』。

『有覺亦有觀，是說未來禪，禪中間有觀，明智之所說。』

『有覺亦有觀是說未來禪』，指的是未至定（Kevalyāhāraka-samādhi，指一種接近初禪的定境）依賴於『有覺有觀』（savitarka-savicāra，指伴隨尋和伺的心理活動）。『未至』指的是初禪的眷屬。『禪中間有觀明智之所說』，指的是禪定中間只有『觀』（vicāra，伺）而沒有『覺』（vitarka，尋），因為修行者轉向寂靜的緣故。問：為什麼初禪和二禪之間設立『中間依』，而不是更高的禪定境界呢？答：因為它們之間存在升降的可能性。初禪有『覺』和『觀』，而第二禪沒有。它們中間只有『觀』而沒有『覺』，所以特別設立『依』。而更高的禪定境界沒有這種升降的可能性，所以不設立。

『未來或二種，謂離味相應，禪中間三種，亦俱說一受。』

『未來或二種謂離味相應』，有人說，未來的禪定有兩種性質：清凈（凈）和無漏（無漏），不與『味』（sāsvāda，指與感官愉悅相關的）相應。即使它們有連鎖的束縛（以愛力令未來禪受梵天生生死相連由初禪愛瑣除此則二取此則三），它們也沒有真正的『受』愛。如果不去除『受生』的愛，就沒有過失。這樣說的人認為與『味』相應。『禪中間三種』，指的是禪定中間有三種性質：與『味』相應、清凈、無漏，也與『味』相應，如同其他地一樣。『亦俱說一受』，指的是未來禪和中間禪都只有一種『受』，即舍受（upekṣā，不苦不樂的感受）。未來禪因為有畏懼，所以沒有樂受。因為它接近欲界，修行者因為有畏懼，所以不起樂受。因為事情還沒有究竟，修行者嚮往脫離慾望但還沒有得到，所以不起樂受。因為憂慮隨之而生，因為欲界的束縛還有剩餘。就像一個人被束縛，雖然解開了一部分，但還有剩餘，仍然會產生懷疑和畏懼，所以不起樂受。他們也是如此。因為寂靜的境界比較低劣，所以未來禪和中間禪也是如此。隨著它們的意義，已經說了『地』。現在將要說從『地』所產生的功德。

『三摩提與通，無量一切處，勝處及諸智，背舍于中起。』

『彼三摩提者』，指的是三種三摩提：空（śūnyatā，空性）、無愿（apraṇihita，無愿）

【English Translation】 English version: 『The Path of Suffering』. If someone were to propose such an argument, then all places named 『Earth』 should be called 『The Path of Happiness』.

『With initial application and sustained application, this is said to be future jhāna; in the jhāna in between, there is sustained application, as declared by the wise.』

『With initial application and sustained application, this is said to be future jhāna』 refers to the 『access concentration』 (Kevalyāhāraka-samādhi) which relies on 『initial application and sustained application』 (savitarka-savicāra). 『Access』 refers to the retinue of the first jhāna. 『In the jhāna in between, there is sustained application, as declared by the wise』 refers to the jhāna in between which only has 『sustained application』 (vicāra) and no 『initial application』 (vitarka), because the practitioner turns towards tranquility. Question: Why is the 『intermediate base』 established between the first and second jhāna, and not in higher states of jhāna? Answer: Because ascent and descent are possible between them. The first jhāna has 『initial application』 and 『sustained application』, while the second jhāna does not. In between them, there is only 『sustained application』 and no 『initial application』, so a separate 『base』 is established. Higher states of jhāna do not have this possibility of ascent and descent, so it is not established.

『The future is of two kinds, namely, dissociated from taste and associated with taste; the jhāna in between is of three kinds, and both are said to have one feeling.』

『The future is of two kinds, namely, dissociated from taste and associated with taste』 Some say that future jhāna is of two natures: pure (凈) and without outflows (無漏), not associated with 『taste』 (sāsvāda, referring to association with sensory pleasure). Even though they have the chain of bondage (using the power of love to connect future jhāna to the cycle of birth and death in the Brahma heavens, the love of the first jhāna removes this, then the second takes this, then the third). They do not have true 『feeling』 of love. If the love of 『feeling of birth』 is not removed, there is no fault. Those who say this believe it is associated with 『taste』. 『The jhāna in between is of three kinds』 refers to the jhāna in between which has three natures: associated with 『taste』, pure, and without outflows, also associated with 『taste』, like other grounds. 『And both are said to have one feeling』 refers to both future jhāna and intermediate jhāna having only one 『feeling』, which is equanimity (upekṣā, neither pleasant nor unpleasant feeling). Future jhāna does not have pleasant feeling because there is fear. Because it is close to the desire realm, the practitioner does not generate pleasant feeling because there is fear. Because the matter is not yet complete, the practitioner aspires to be free from desire but has not yet attained it, so pleasant feeling does not arise. Because worry arises along with it, because the bonds of the desire realm still remain. Just like a person who is bound, although a part has been untied, but there is still some remaining, and doubt and fear still arise, so pleasant feeling does not arise. They are also like this. Because the state of tranquility is inferior, so future jhāna and intermediate jhāna are also like this. According to their meaning, the 『grounds』 have been spoken of. Now the merits arising from the 『grounds』 will be spoken of.

『Concentration and supernormal powers, immeasurables and all-pervading bases, superiorities and knowledges, and liberations by overcoming, arise within them.』

『Those concentrations』 refers to the three concentrations: emptiness (śūnyatā), wishlessness (apraṇihita)

愿應言無實)無相。彼善心平正故說三摩提。彼空者二種。謂有漏無漏。若有漏者一切法緣。無漏者有漏緣。此復九種。謂內空外空內外空有為空無為空有為無為空無事空第一義空空空。內空者。謂內入空作無我思惟。外空內外空有為空無為空有為無為空亦如是。無事空者。謂無彼彼物。第一義空者。謂眼起時無所從來。滅時無所至。如是比說。空空者。謂有漏空于無漏空作空空思惟。無愿亦二種。謂有漏無漏。俱二種緣。隨其義說。彼復五種。謂內等三種及有為無愿無愿無愿。有為無愿者。于有為法以有漏無漏無愿。作無常等行思惟。余如空說。無相者。無相有二種。謂有漏無漏。彼復四種。謂于內入數滅以有漏無漏作滅止妙出無相思惟如是外及內外無相亦無相。無相三摩提修多羅品當廣說。重三昧雜品當廣說。通者六通智品已說。問若修神通作證道(證者顯現義也謂不失所作則所作顯也)。彼成神通時為起耶不起耶。答若解脫是無記者。彼則起(出定名為起。若解脫是無記者。則出三昧也。若是善即三昧也)。若善者不起無量者。

二無量無恚　　最後說無貪　第三說喜根　　謂彼欲界依

二無量無恚者。謂慈及悲。是無恚善根性。瞋恚對治故。是處恚者以慈對治。非處恚者以悲對治。複次為舍眾生

【現代漢語翻譯】現代漢語譯本『愿應言無實』（願望的實現並非真實）是『無相』（沒有可以執著的表象）。因為善良的心平等正直，所以稱為『三摩提』（專注）。『空』（沒有自性）有兩種：『有漏』（受煩惱影響的）和『無漏』（不受煩惱影響的）。有漏的空是所有法的因緣，無漏的空是有漏的因緣。這又分為九種：內空、外空、內外空、有為空、無為空、有為無為空、無事空、第一義空、空空。內空是指在內六入處（眼、耳、鼻、舌、身、意）觀空，作無我（沒有永恒不變的自我）的思惟。外空、內外空、有為空、無為空、有為無為空也是如此。無事空是指沒有彼彼物（特定的事物）。第一義空是指眼睛生起時沒有從哪裡來，滅去時沒有到哪裡去，以此類推。空空是指以有漏的空對無漏的空作空空的思惟。『無愿』（不希求）也有兩種：有漏和無漏，都以兩種為因緣，隨其意義而說。這又分為五種：內等三種（內空、外空、內外空）以及有為無愿、無愿無愿。有為無愿是指對於有為法（由因緣和合而成的法），以有漏或無漏的無愿，作無常等行（觀無常、苦、空、無我）的思惟。其餘的如同空所說。『無相』（沒有可以執著的表象）有兩種：有漏和無漏。這又分為四種：對於內六入處，以有漏或無漏作滅、止、妙、出（寂滅、止息、微妙、出離）的無相思惟，外六入處以及內外六入處的無相也是如此。無相三摩提修多羅品（關於無相三摩地的經文）應當廣泛解說。重三昧雜品（關於重複禪定的各種內容）應當廣泛解說。通（神通）在六通智品（關於六神通智慧的章節）已經說過。問：如果修習神通以證道（證是顯現的意思，指不失去所作，那麼所作就會顯現），那麼在成就神通時，是起（出定）還是不起（不出定）呢？答：如果解脫是無記（非善非惡）的，那麼就會起（出定，如果解脫是非善非惡的，那麼就會出三昧。如果是善的，那就是三昧）。如果是善的，就不會起無量（無量心）。二無量是無恚（沒有嗔恨），最後說的是無貪（沒有貪慾），第三說的是喜根（喜悅的根本），指的是欲界所依（欲界眾生所依賴的）。二無量無恚是指慈（希望眾生快樂）和悲（希望眾生脫離痛苦）。是無恚善根的性質，是對治嗔恚的。對於應該嗔恚的對象，用慈心來對治；對於不應該嗔恚的對象，用悲心來對治。再次，爲了捨棄眾生。

【English Translation】 English version 'The wish corresponding to speech is unreal' (the fulfillment of wishes is not real) is 'no-characteristic' (without an appearance to cling to). Because the good mind is equal and upright, it is called 'Samadhi' (concentration). 'Emptiness' (without inherent existence) has two types: 'contaminated' (affected by afflictions) and 'uncontaminated' (unaffected by afflictions). Contaminated emptiness is the cause of all dharmas, and uncontaminated emptiness is the cause of contaminated dharmas. This is further divided into nine types: internal emptiness, external emptiness, internal-external emptiness, emptiness of conditioned things, emptiness of unconditioned things, emptiness of conditioned-unconditioned things, emptiness of no-thing, emptiness of ultimate meaning, and emptiness of emptiness. Internal emptiness refers to contemplating emptiness in the six internal sense bases (eye, ear, nose, tongue, body, mind), and contemplating no-self (no permanent, unchanging self). External emptiness, internal-external emptiness, emptiness of conditioned things, emptiness of unconditioned things, emptiness of conditioned-unconditioned things are also like this. Emptiness of no-thing refers to the absence of this and that thing (specific things). Emptiness of ultimate meaning refers to when the eye arises, it does not come from anywhere, and when it ceases, it does not go anywhere, and so on. Emptiness of emptiness refers to contemplating emptiness of emptiness with contaminated emptiness towards uncontaminated emptiness. 'No-wish' (not desiring) also has two types: contaminated and uncontaminated, both with two types as causes, according to their meaning. This is further divided into five types: the three types of internal, etc. (internal emptiness, external emptiness, internal-external emptiness) as well as conditioned no-wish, and no-wish of no-wish. Conditioned no-wish refers to, for conditioned dharmas (dharmas that arise from the combination of causes and conditions), contemplating impermanence, etc. (contemplating impermanence, suffering, emptiness, no-self) with contaminated or uncontaminated no-wish. The rest is as described for emptiness. 'No-characteristic' (without an appearance to cling to) has two types: contaminated and uncontaminated. This is further divided into four types: for the six internal sense bases, contemplating no-characteristic of cessation, stopping, subtlety, and departure (extinction, cessation, subtlety, liberation) with contaminated or uncontaminated, the no-characteristic of the six external sense bases and the internal-external six sense bases is also like this. The Sutra chapter on No-Characteristic Samadhi (scriptures on No-Characteristic Samadhi) should be explained extensively. The Miscellaneous Chapter on Repeated Samadhi (various contents on repeated meditation) should be explained extensively. Supernormal powers (Siddhi) have been discussed in the chapter on the Wisdom of Six Supernormal Powers (chapter on the wisdom of the six supernormal powers). Question: If one cultivates supernormal powers to attain the path (attainment means manifestation, referring to not losing what is done, then what is done will be manifested), then when supernormal powers are achieved, does one arise (exit Samadhi) or not arise (not exit Samadhi)? Answer: If liberation is neutral (neither good nor evil), then one will arise (exit Samadhi, if liberation is neither good nor evil, then one will exit Samadhi. If it is good, then it is Samadhi). If it is good, one will not arise immeasurable (immeasurable mind). The two immeasurables are no-hatred, and lastly, no-greed is mentioned, and thirdly, the root of joy is mentioned, referring to what the desire realm relies on. The two immeasurables of no-hatred refer to loving-kindness (wishing beings happiness) and compassion (wishing beings to be free from suffering). It is the nature of the good root of no-hatred, which is the antidote to hatred. For those who should be hated, loving-kindness is used to counteract it; for those who should not be hated, compassion is used to counteract it. Furthermore, in order to abandon beings.

命起恚以慈對治。為楚罰眾生起恚以悲對治。是故求功德者。能起無量非求過惡。彼乃至斷善根所亦求功德。謂見本凈業。求過惡者。乃至阿羅漢所亦求過惡。謂見本不凈業。最後說無貪者。舍無量是無貪善根性。謂無貪非欲愛瞋恚對治者不然。何以故。不絕無恚故。問舍是貪慾對治。不凈觀亦貪慾對治。何貪以舍對治。何貪以不凈觀對治耶。答色貪以不凈觀對治。淫貪以舍對治。第三說喜根者。喜無量是喜根性。隨生法是五陰性。相者。以安饒益是慈相。除不安是悲相。隨喜是喜相。任放是舍相。謂彼欲界依者(依者身也)。欲界現在前非余。何以故。樂饒益轉故。謂見欲界眾生苦。欲令得樂饒益。以除苦故。色無色界無苦。複次瞋恚對治故。慈無量者瞋恚過對治。如所說慈修習多修習除瞋恚。悲除害。喜除不樂。舍除欲愛瞋恚。色無色界無此諸過。又欲界有三方。除郁單越。問無量正受何等思惟。答。

樂苦喜眾生　　眾生無餘想　隨其所應轉　　無量眾生緣

于彼眾生欲令得樂。如是思惟入慈正受。于苦眾生嘆言苦哉欲令脫苦。如是思惟入悲正受。欣彼眾生如是思惟入喜正受。惟彼眾生無有餘想。如是思惟入舍正受。問慈力不能令苦眾生得樂。何故非顛倒耶。答善故。安希望所起故。正思惟相應故

【現代漢語翻譯】現代漢語譯本以慈心對治由嗔恚而起的惡念。爲了懲罰眾生，產生嗔恚，則以悲心對治。因此，尋求功德的人，能發起無量的善行，而不是尋求過錯和罪惡。他們甚至對於斷絕善根的人，也尋求功德，即視其為本性清凈的修行者。而尋求過錯的人，甚至對於阿羅漢，也尋求過錯，即視其為本性不凈的修行者。最後說到無貪的人，捨棄無量之物，這是無貪的善根的本性。所謂無貪並非是針對欲愛和嗔恚的對治，並非如此。為什麼呢？因為不能斷絕嗔恚的緣故。問：舍是貪慾的對治，不凈觀也是貪慾的對治，那麼，哪種貪慾用舍來對治？哪種貪慾用不凈觀來對治呢？答：對色界的貪慾用不凈觀來對治，對淫慾的貪用舍來對治。第三說到喜根，喜無量是喜的根性。隨生之法是五陰的本性。從相上來說，給予安樂和利益是慈的相，消除不安是悲的相，隨喜是喜的相，任其自然是舍的相。所說的他們是依于欲界（依者指身體）。欲界現在顯現，而不是其他的。為什麼呢？因為樂於給予利益的緣故。看到欲界的眾生受苦，希望他們得到安樂和利益，因為要消除痛苦的緣故。色無色界沒有痛苦。進一步說，因為要對治嗔恚的緣故。慈無量是對治嗔恚的過失。如所說，慈的修習，多多修習，可以消除嗔恚。悲可以消除傷害，喜可以消除不快樂，舍可以消除欲愛和嗔恚。色無色界沒有這些過失。而且欲界有三方，除了郁單越（Uttarakuru，北俱盧洲）。問：無量正受是怎樣的思惟呢？樂苦喜眾生眾生無餘想隨其所應轉無量眾生緣對於那些快樂和痛苦的眾生，以及喜悅的眾生，心中沒有其他的想法，隨著他們各自的情況而轉變，這就是無量眾生的因緣。對於那些眾生，希望他們得到快樂。這樣思惟，進入慈的正受。對於受苦的眾生，嘆息說：『真苦啊！』希望他們脫離痛苦。這樣思惟，進入悲的正受。欣喜那些眾生，這樣思惟，進入喜的正受。只是想著那些眾生，沒有其他的想法。這樣思惟，進入舍的正受。問：慈的力量不能使受苦的眾生得到快樂，為什麼不是顛倒呢？答：因為是善的緣故，因為是安穩的希望所引發的緣故，因為是與正確的思惟相應的緣故。

【English Translation】 English version One counters anger arising from hatred with loving-kindness. To punish sentient beings, hatred arises, which is countered with compassion. Therefore, those who seek merit can generate immeasurable good deeds, rather than seeking faults and evils. They even seek merit in those who have severed their roots of goodness, viewing them as practitioners of inherently pure karma. Those who seek faults even seek faults in Arhats (Enlightened beings), viewing them as practitioners of inherently impure karma. Finally, it is said that those without greed abandon immeasurable things, which is the nature of the root of goodness of non-greed. The so-called non-greed is not a countermeasure against desire-love and hatred; it is not so. Why? Because it cannot sever the cause of hatred. Question: Abandonment is the antidote to greed, and the contemplation of impurity is also the antidote to greed. So, which greed is countered by abandonment? Which greed is countered by the contemplation of impurity? Answer: Greed for form is countered by the contemplation of impurity, and greed for lust is countered by abandonment. Thirdly, it is said that the root of joy, immeasurable joy, is the nature of the root of joy. The law of arising is the nature of the five skandhas (five aggregates). In terms of characteristics, giving peace and benefit is the characteristic of loving-kindness, removing unease is the characteristic of compassion, rejoicing is the characteristic of joy, and letting go is the characteristic of equanimity. Those mentioned rely on the desire realm (the body of the relier). The desire realm manifests now, not others. Why? Because it is happy to give benefits. Seeing sentient beings in the desire realm suffering, hoping they receive peace and benefit, because of the desire to eliminate suffering. The formless realm and the realm of no form have no suffering. Furthermore, because of the need to counter hatred. Immeasurable loving-kindness is the antidote to the faults of hatred. As it is said, the practice of loving-kindness, practicing it often, can eliminate hatred. Compassion can eliminate harm, joy can eliminate unhappiness, and equanimity can eliminate desire-love and hatred. The formless realm and the realm of no form do not have these faults. Moreover, the desire realm has three directions, except for Uttarakuru (North Kurus). Question: What kind of contemplation is immeasurable right concentration? 'Sentient beings of joy and suffering, sentient beings without other thoughts, Turning according to what is appropriate, the causes and conditions of immeasurable sentient beings.' For those sentient beings who are happy and suffering, and for those sentient beings who are joyful, there are no other thoughts in the mind, and they transform according to their respective situations. This is the cause and condition of immeasurable sentient beings. For those sentient beings, hoping they receive happiness. Contemplating in this way, one enters the right concentration of loving-kindness. For suffering sentient beings, sighing and saying, 'How painful!' Hoping they escape suffering. Contemplating in this way, one enters the right concentration of compassion. Rejoicing in those sentient beings, contemplating in this way, one enters the right concentration of joy. Only thinking of those sentient beings, without other thoughts. Contemplating in this way, one enters the right concentration of equanimity. Question: The power of loving-kindness cannot make suffering sentient beings happy, why is it not inverted? Answer: Because it is good, because it is caused by stable hope, because it is in accordance with correct contemplation.

。瞋恚相違故。眾生緣者。緣欲界眾生。如所說若思惟滿一方成就住者。此說器及器中。以是義故當知無量是有漏眾生緣故。周遍總緣一切眾生。謂四生離此更無有餘眾生。離欲得方便得離欲得者離欲時得後方便現在前。問云何方便。答慈者從親起。謂欲起慈心時於一切眾生立為三品。謂親怨中。親復分別下中上品。先於上親品起真實希望。謂父母及余尊重者。謂彼久習惡希望故饒益心不至。還復攝心作饒益想。如是上親乃至上怨得平等住。是名成就慈心正受。悲喜亦如是。舍從中品起。如是廣說。名者。緣無量眾生故說無量。

勝處說有八　　前三色背舍　及八一切處　　無貪善根性

此諸善根當知無貪性。貪對治故。是有漏意解思惟故。問此非無貪善根性。何以故說觀說想故。如契經說。內色想外觀色。如是廣說。觀者是慧。是故勝處是慧性(阿毗曇解脫處云勝知勝見見即慧也)。背舍亦說色觀。色是初背舍。是故前三背舍是慧性。如是一切處說地普一想。是故一切處是想性。而說無貪性者不然。答此諸善根無貪性。慧想增故。彼說見及想如宿命念及勝色想。是故無過。如曾滅處隨念智念增故。言彼憶念曾所更無量事。彼亦是智。如勝色想是慧性。以想增故說勝色想。複次想近故說是故說。想無過無

【現代漢語翻譯】現代漢語譯本：因為與嗔恚（Chenhui，憤怒）相違背。眾生緣（Zhong sheng yuan，以眾生為對像）是指緣于欲界（Yu jie，慾望界）的眾生。正如所說，如果思惟充滿一方成就安住，這是說器世間（Qi shijian，物質世界）以及器世間中的眾生。因此，應當知道無量是有漏（You lou，有煩惱）的眾生為所緣，普遍地總緣一切眾生，即四生（Si sheng，四種生命形式），除此之外沒有其餘眾生。離開慾望而獲得，通過方便而獲得，離開慾望而獲得是指離開慾望時獲得，之後的方便現在顯現。問：什麼是方便？答：慈心（Ci xin，慈愛之心）是從親近的人開始生起。想要生起慈心時，將一切眾生分為三類，即親人、怨敵和中間的人。親人又分為下品、中品和上品。首先對上品的親人產生真實的希望，比如父母以及其他尊重的人。因為他們長久以來習慣了惡的希望，饒益的心無法到達。於是重新收攝心念，作饒益的想法。像這樣，從上品的親人乃至上品的怨敵，都能得到平等安住。這叫做成就慈心正受。悲心（Bei xin，悲憫之心）和喜心（Xi xin，喜悅之心）也是如此。舍心（She xin，捨棄之心）是從中間的人開始生起。像這樣廣泛地宣說，因為緣于無量眾生，所以說無量。勝處（Sheng chu，勝妙之處）說了有八種，前三種是色背舍（Se bei she，背離色慾的禪定），以及八一切處（Yi qie chu，一切處觀），是無貪善根（Wu tan shan gen，沒有貪慾的善的根源）的性質。這些善根應當知道是無貪的性質，因為是對治貪慾的。因為是有漏的意解思惟。問：這些不是無貪善根的性質，為什麼這樣說觀想呢？如契經（Qi jing，佛經）所說，內色想外觀色，像這樣廣泛地宣說。觀是智慧，所以勝處是智慧的性質（阿毗曇解脫處說，勝知勝見，見即是慧）。背舍也說了色觀，色是初背舍，所以前三種背舍是智慧的性質。像這樣，一切處說了地普一想，所以一切處是想的性質。而說無貪的性質是不對的。答：這些善根是無貪的性質，因為智慧和想增多。他們說見和想，就像宿命念（Su ming nian，回憶前世的念頭）以及勝色想（Sheng se xiang，對美好顏色的觀想）。所以沒有過失。就像曾經滅除的地方，隨念智（Sui nian zhi，隨唸的智慧）的念頭增多。說他們憶念曾經經歷的無量事情，那也是智慧。就像勝色想是智慧的性質，因為想增多，所以說勝色想。而且想很接近，所以這樣說，因此說想沒有過失。

【English Translation】 English version: Because it is contrary to anger (Chenhui). 'Sentient being condition' (Zhong sheng yuan) refers to the condition that arises from sentient beings in the desire realm (Yu jie). As it is said, 'If one contemplates and fulfills dwelling in one direction,' this refers to the vessel and what is within the vessel. Therefore, it should be known that immeasurable sentient beings with outflows (You lou) are the object, universally and totally conditioning all sentient beings, namely the four forms of birth (Si sheng); apart from these, there are no other sentient beings. 'Obtaining by leaving desire, obtaining through skillful means, obtaining by leaving desire' means obtaining when leaving desire, and the subsequent skillful means now manifest. Question: What are skillful means? Answer: Loving-kindness (Ci xin) arises from those who are close. When one wishes to generate loving-kindness, all sentient beings are divided into three categories: relatives, enemies, and those in between. Relatives are further divided into lower, middle, and upper grades. First, generate genuine hope for relatives of the upper grade, such as parents and other respected individuals. Because they have long been accustomed to evil hopes, the mind of benefiting them cannot reach them. Therefore, recollect the mind and generate the thought of benefiting them. In this way, from relatives of the upper grade to enemies of the upper grade, one can attain equal abiding. This is called accomplishing the correct reception of loving-kindness. Compassion (Bei xin) and joy (Xi xin) are also like this. Equanimity (She xin) arises from those in the middle grade. Speaking extensively in this way, because it conditions immeasurable sentient beings, it is said to be immeasurable. The superior abodes (Sheng chu) are said to be eight in number. The first three are the color relinquishments (Se bei she), and the eight all-encompassing abodes (Yi qie chu) are of the nature of non-greed wholesome roots (Wu tan shan gen). These wholesome roots should be known to be of the nature of non-greed because they are the antidote to greed. Because they are intentional understanding and contemplation with outflows. Question: These are not of the nature of non-greed wholesome roots. Why is contemplation spoken of in this way? As the sutra (Qi jing) says, 'Internally contemplate the form thought, externally contemplate the form.' Speaking extensively in this way. Contemplation is wisdom; therefore, the superior abodes are of the nature of wisdom (the Abhidhamma's Chapter on Liberation states that superior knowledge and superior seeing, seeing is wisdom). The relinquishments also speak of color contemplation. Color is the initial relinquishment; therefore, the first three relinquishments are of the nature of wisdom. In this way, the all-encompassing abodes speak of the thought of the earth pervading as one; therefore, the all-encompassing abodes are of the nature of thought. But saying that they are of the nature of non-greed is not correct. Answer: These wholesome roots are of the nature of non-greed because wisdom and thought increase. They speak of seeing and thought, like the recollection of past lives (Su ming nian) and the thought of superior color (Sheng se xiang). Therefore, there is no fault. Just as in a place that has been extinguished, the thought of recollection wisdom (Sui nian zhi) increases. Saying that they recollect immeasurable things that they have experienced, that is also wisdom. Just as the thought of superior color is of the nature of wisdom, because thought increases, it is said to be the thought of superior color. Moreover, thought is close; therefore, it is said in this way, so saying that thought has no fault.

貪慧想不相離。一依一行一緣一果一依果(依果此依亦是津膩義也津膩果凡三種一從遍因生二從自分因生三從報因餘勢生謂殺生得短壽也)。是故說一。當知說余。云何知無貪性。貪對治故。此善根當知貪對治。若是無癡性者。應說癡對治慧。雖一切煩惱對治。癡最近故非貪。若一切處是想自性者。非煩惱對治。不決定故。是故當知此善根是無貪性。

若說彼眷屬　　是則五陰性　此說三方依　　境界欲界色

若說彼眷屬是則五陰性者。當知此諸善根及眷屬是五陰性。此說三方依者。此諸善根於三方身起。除郁單越。亦非余。何以故。此諸善根貪慾對治故。非色無色界有貪慾。郁單越雖有貪慾。慧力劣故是故不能起此善根。欲界諸天雖有貪慾。以著樂故亦不能起此諸善根。境界欲界色者。此諸善根緣欲界色。初二背舍前四勝處。作青瘀等行於色入處轉。不凈行轉故。餘者凈行轉。是故得為身念處。問何故彼修行者于緣受凈相耶。答為試不凈故。為成不成耶。觀不凈者懈怠心生。欲令攝持故。又欲自觀知所堪能。作是念。以不凈觀不起煩惱未足為奇。凈觀不起乃為奇特。又現善根有所堪能故。

背舍中最後　　心不相應行　是說二界依　　先從欲界起

背舍中最後心不相應行者。想受滅背舍是

【現代漢語翻譯】現代漢語譯本貪與慧想並不互相分離。一個所依賴的，一個行為，一個因緣，一個結果，一個所依賴的結果（依果，這種依賴也是津膩的含義，津膩果有三種：一是普遍因所生，二是自身因所生，三是報應因的剩餘勢力所生，比如殺生導致短壽）。因此說『一』。應當知道，說的是剩餘的。如何知道沒有貪的自性呢？因為有對治貪的法門。這種善根應當知道是對治貪的。如果不是無癡的自性，就應該說對治癡的智慧。雖然一切煩惱都可以用智慧對治，但癡是最接近的，所以不是對治貪。如果一切處都是想的自性，就不是對治煩惱，因為不確定。因此應當知道，這種善根是沒有貪的自性。

若說那些眷屬，那就是五陰的自性。這裡說的是在三方所依，境界是欲界和色界。

如果說那些眷屬是五陰的自性，應當知道這些善根以及眷屬是五陰的自性。這裡說的是在三方所依，這些善根在三方之身生起，除了郁單越（Uttarakuru，北俱盧洲）。也不是其他地方。為什麼呢？因為這些善根是對治貪慾的。色界和無色界沒有貪慾。郁單越雖然有貪慾，但慧的力量弱，所以不能生起這種善根。欲界諸天雖然有貪慾，但因為執著于享樂，也不能生起這些善根。境界是欲界和色界，這些善根緣于欲界的色。最初的兩個背舍（Vimoksha，解脫）和前四個勝處（Abhibhayatana，勝處），進行青瘀等觀行，在色入處（Rupa-ayatana，色入處）運轉。因為是不凈觀的運轉，其餘的是凈觀的運轉。因此可以作為身念處（Kayanupassana，身念處）。問：為什麼那些修行者要緣受的凈相呢？答：爲了測試不凈觀。爲了成就還是不成就呢？觀察不凈觀的人會生起懈怠心，爲了讓他們攝持正念。又爲了自己觀察知道自己所能勝任的。這樣想：以不凈觀不起煩惱，還不足為奇。以凈觀不起煩惱，才算奇特。又爲了展現善根有所堪能。

背舍中最後，是心不相應行。這裡說的是在二界所依，先從欲界生起。

背舍中最後是心不相應行，想受滅背舍是

【English Translation】 English version Greed and wisdom-thought are not separate. One is dependent, one is an action, one is a cause, one is a result, one is a dependent result (this dependence is also the meaning of 'slickness'; there are three kinds of 'slickness' results: one arises from a universal cause, one arises from its own cause, and one arises from the remaining force of a retribution cause, such as killing leading to a short life). Therefore, it is said 'one'. It should be known that the rest are being spoken of. How is it known that there is no nature of greed? Because there is a remedy for greed. This good root should be known as the remedy for greed. If it were not the nature of non-delusion, then wisdom, the remedy for delusion, should be spoken of. Although all afflictions can be remedied by wisdom, delusion is the closest, so it is not the remedy for greed. If all places were the nature of thought, it would not be the remedy for afflictions, because it is uncertain. Therefore, it should be known that this good root is without the nature of greed.

If those retinues are spoken of, then that is the nature of the five skandhas (Panca-skandha, the five aggregates). Here it is said that it relies on the three directions, the realms are the desire realm (Kama-dhatu, desire realm) and the form realm (Rupa-dhatu, form realm).

If it is said that those retinues are the nature of the five skandhas, it should be known that these good roots and retinues are the nature of the five skandhas. Here it is said that it relies on the three directions, these good roots arise in the bodies of the three directions, except for Uttarakuru (Uttarakuru, the Northern Kurus). It is not other places either. Why? Because these good roots are the remedy for greed. The form realm and formless realm do not have greed. Although Uttarakuru has greed, its power of wisdom is weak, so it cannot generate this good root. Although the gods of the desire realm have greed, because they are attached to pleasure, they also cannot generate these good roots. The realms are the desire realm and the form realm, these good roots are conditioned by the form of the desire realm. The first two Vimokshas (Vimoksha, liberation) and the first four Abhibhayatanas (Abhibhayatana, sphere of mastery) practice the contemplation of the blue-green corpse, etc., revolving in the Rupa-ayatana (Rupa-ayatana, sense-sphere of form). Because it is the revolution of the impure contemplation, the rest is the revolution of the pure contemplation. Therefore, it can be regarded as Kayanupassana (Kayanupassana, mindfulness of the body). Question: Why do those practitioners contemplate the pure aspect of feeling? Answer: In order to test the impure. Is it for accomplishment or non-accomplishment? Those who contemplate the impure will generate a lazy mind, in order to make them hold onto mindfulness. Also, in order to observe themselves and know what they are capable of. Thinking like this: It is not yet remarkable to not generate afflictions with impure contemplation. It is remarkable to not generate afflictions with pure contemplation. Also, in order to manifest that the good roots are capable.

The last of the Vimokshas is the non-corresponding formations of mind. Here it is said that it relies on the two realms, arising first from the desire realm.

The last of the Vimokshas is the non-corresponding formations of mind, the Vimoksha of the cessation of thought and feeling is

心不相應行性。問一切心心法滅何故說想受滅耶。答以此二力故令修行者於二界極生疲勞。受力故於禪疲勞。想力故於無色疲勞。受想義如陰中說。是說二界依者。欲界色界身現在前非無色。何以故。非心故。欲色界有色。是故彼心心法滅。命根依色轉。無色中無色。若彼正受時。心心法滅命根應斷。無所依故。應死非正受是事不然。先從欲界起者。滅盡正受先從欲界起。于彼退生色界。復離彼欲而現在前。問何故色無色界得初起禪無色非滅盡正受耶。答禪以三事故起。謂因力業力法方便力。因力者。謂彼于禪曾已近起。業力者。謂已作受業長養(有四法受業已作而長養)法方便力者。如劫成敗時。無色界二事起。因力及業力。無法方便力。以彼無成敗故。滅盡正受從說力起。說者欲界。謂佛及波羅蜜聲聞說。是故彼欲界身能初起非余。欲界一入正受不過七日。揣食身故。若過者出則融消。色界一入正受時經劫住。

余則四陰性　　說彼三界依　或無色境界　　及以無漏緣

余則四陰性者。余功德謂四背舍二。一切處四陰性除色陰。彼無色故。說彼三界依者。此功德三界現在前。空處背舍空處一切處。初從欲色界起(為舍色故修空故初從色處起也)。或無色境界及以無漏緣者。空處一切處空處地四陰緣。

【現代漢語翻譯】現代漢語譯本心不相應行性（Citta-viprayukta-samskara-dharma）。問：一切心和心所法都滅盡了，為什麼只說想蘊（Samjna-skandha）和受蘊（Vedana-skandha）滅盡呢？答：因為這兩種力量使修行者在兩個界（指色界和無色界）中極度疲勞。受蘊的力量使人在禪定中感到疲勞，想蘊的力量使人在無色界中感到疲勞。受蘊和想蘊的意義如同在五蘊（Panca-skandha）中解釋的那樣。這裡說的是依於二界（指欲界和色界）的修行者。欲界的身現在前，而不是無色界。為什麼呢？因為無色界沒有心。欲界有色，因此彼處的心和心所法滅盡。命根（Jivitindriya）依色而轉。無色界中沒有色。如果彼人在入滅盡定（Nirodha-samapatti）時，心和心所法滅盡，命根應該斷絕，因為沒有所依，應該死亡，但這並非入滅盡定，事實並非如此。先從欲界開始入滅盡定的人，滅盡定先從欲界開始，于彼處退定后，又離開彼欲界而現在前。問：為什麼色界和無色界不能最初生起禪定，而滅盡定卻不是這樣呢？答：禪定通過三種原因生起，即因力、業力、法方便力。因力是指彼人曾經接近禪定。業力是指已經做了受業長養（有四法受業已作而長養）。法方便力是指如劫成敗時，無色界這兩種情況生起，因為有因力和業力，而沒有法方便力，因為彼處沒有成敗。滅盡定從『說』的力量生起。『說』指的是欲界，即佛陀和波羅蜜聲聞（Paramita-sravaka）所說。因此，彼欲界的身能夠最初生起滅盡定，而不是其他界。欲界的人一入滅盡定，不超過七日，因為是揣食身（Kabali-karahara）。如果超過七日，出定後身體就會融化消散。色界的人一入滅盡定，可以住經一劫的時間。其餘的功德是四陰性（Catur-arupa-skandha），說的是彼三界所依。或者無色境界，以及無漏緣。其餘的功德是四陰性，其餘的功德是指四背舍（Catur-vimoksa）和二一切處（Dvy-ayatana）。一切處都是四陰性，除了色陰（Rupa-skandha），因為彼處沒有色。說的是彼三界所依，此功德在三界中現在前。空處背舍（Akasa-vimoksa）和空處一切處（Akasa-ayatana），最初從欲界開始（爲了捨棄色，所以修空，因此最初從色處開始）。或者無色境界以及無漏緣，空處一切處（Akasa-ayatana）和空處地（Akasa-kasina）是四陰緣。

【English Translation】 English version Non-corresponding mental formations (Citta-viprayukta-samskara-dharma). Question: Why is it said that only the cessation of perception (Samjna-skandha) and feeling (Vedana-skandha) occurs when all mind and mental factors cease? Answer: Because these two forces cause practitioners to experience extreme fatigue in the two realms (referring to the Form Realm and Formless Realm). The force of feeling causes fatigue in dhyana (meditation), and the force of perception causes fatigue in the Formless Realm. The meaning of feeling and perception is as explained in the aggregates (Panca-skandha). This refers to practitioners who rely on the two realms (referring to the Desire Realm and Form Realm). The body of the Desire Realm is present, not the Formless Realm. Why? Because the Formless Realm has no mind. The Desire Realm has form, therefore the mind and mental factors cease there. The life force (Jivitindriya) depends on form to function. There is no form in the Formless Realm. If, when one enters the Nirodha-samapatti (Cessation Attainment), the mind and mental factors cease, the life force should be cut off because there is no support, and one should die, but this is not Nirodha-samapatti, this is not the case. For those who first enter Nirodha-samapatti from the Desire Realm, Nirodha-samapatti begins in the Desire Realm, and after withdrawing from that state, they again leave that Desire Realm and become present. Question: Why can't the Form Realm and Formless Realm initially arise in dhyana, but Nirodha-samapatti is not like that? Answer: Dhyana arises through three causes: the power of cause, the power of karma, and the power of skillful means. The power of cause refers to one who has previously approached dhyana. The power of karma refers to having done and cultivated karma of feeling (there are four dharmas where karma of feeling has been done and cultivated). The power of skillful means refers to when a kalpa (aeon) is formed or destroyed, these two situations arise in the Formless Realm because there is the power of cause and the power of karma, but there is no power of skillful means because there is no formation or destruction there. Nirodha-samapatti arises from the power of 'speech'. 'Speech' refers to the Desire Realm, which is what the Buddha and Paramita-sravakas (Paramita-sravaka) speak of. Therefore, the body of that Desire Realm is able to initially arise in Nirodha-samapatti, not other realms. One who enters Nirodha-samapatti in the Desire Realm does not exceed seven days because it is a body that consumes solid food (Kabali-karahara). If it exceeds seven days, the body will melt and dissipate upon emerging from the samadhi. One who enters Nirodha-samapatti in the Form Realm can remain for an eon. The remaining merits are of the nature of the four immaterial aggregates (Catur-arupa-skandha), referring to what the three realms rely on. Or the realm of the formless, and the unconditioned cause. The remaining merits are of the nature of the four immaterial aggregates, the remaining merits refer to the four liberations (Catur-vimoksa) and the two all-encompassing spheres (Dvy-ayatana). All the all-encompassing spheres are of the nature of the four immaterial aggregates, except for the form aggregate (Rupa-skandha), because there is no form there. Referring to what the three realms rely on, this merit is present in the three realms. The liberation of the sphere of infinite space (Akasa-vimoksa) and the all-encompassing sphere of infinite space (Akasa-ayatana) initially begin in the Desire Realm (in order to abandon form, one cultivates emptiness, therefore it initially begins in the realm of form). Or the realm of the formless and the unconditioned cause, the all-encompassing sphere of infinite space (Akasa-ayatana) and the earth kasina of infinite space (Akasa-kasina) are the causes of the four immaterial aggregates.

識處一切處識處地四陰緣。空處背舍緣四無色。及彼因。彼滅一切比智品。識處背舍緣三無色。余如上說。無所有處背舍緣二無色。余如上說。非想非非想處背舍即緣彼地及彼因。彼滅一切比智品。已說善根自性。謂成就功德今當說。

當知或有說　　成就四無量　或覆成就三　　減者則不然

若生欲界離欲界欲。及生初禪二禪成就四無量。若生第三第四禪成就三無量。除喜。喜根性在二禪非上地故。減此者無有。

或一乃至八　　成就於背舍　或四亦復八　　成就於勝處

或一乃至八成就於背舍者。或有成就一背舍。或有成就乃至八。成就一者。若生遍凈天。于彼愛盡果實愛未盡。若生果實。于彼愛未盡。若生空處。于彼愛未盡。成就二者。若生欲界。及生初禪二禪。于彼愛盡遍凈愛未盡。若生三禪四禪。色愛盡空處愛未盡。若生空處。空處愛盡識處愛未盡。若生識處。即彼愛未盡。成就三者。若生欲界及初禪二禪。遍凈愛盡果實愛未盡。若生遍凈及果實。空處愛盡上愛未盡。若生空處識處(無漏生上不失下故生識處成就空處背舍如是一切也)。識處愛盡上愛未盡。若生無所有處即彼愛未盡。成就四者若生欲界及初禪二禪。色愛盡空處愛未盡。若生三禪四禪。識處愛盡上愛未盡。若生空處

【現代漢語翻譯】現代漢語譯本識處一切處（Vijnananantyayatana，識無邊處）的識處地四陰緣。空處背舍（Akasanantyayatana，空無邊處）緣四無色，以及它們的因，它們的滅盡一切比智品。識處背舍緣三無色，其餘如上所說。無所有處背舍（Akincanyayatana，無所有處）緣二無色，其餘如上所說。非想非非想處背舍（N'aivasamjnanasamjnayatana，非想非非想處）即緣彼地以及它們的因，它們的滅盡一切比智品。已說善根自性，謂成就功德今當說。

當知或有說，成就四無量（catasso appamañña，四梵住）或覆成就三，減者則不然

若生欲界離欲界欲，以及生初禪二禪成就四無量。若生第三第四禪成就三無量，除去喜。喜根性在二禪，不是上地之故。減此者無有。

或一乃至八，成就於背舍（vimoksha，解脫）或四亦復八，成就於勝處（abhibhayatana，勝處）

或一乃至八成就於背舍者，或有成就一背舍，或有成就乃至八。成就一者，若生遍凈天（Subhakinha，遍凈天），于彼愛盡果實愛未盡。若生果實（Vehapphala，廣果天），于彼愛未盡。若生空處，于彼愛未盡。成就二者，若生欲界，以及生初禪二禪，于彼愛盡遍凈愛未盡。若生三禪四禪，色愛盡空處愛未盡。若生空處，空處愛盡識處愛未盡。若生識處，即彼愛未盡。成就三者，若生欲界以及初禪二禪，遍凈愛盡果實愛未盡。若生遍凈以及果實，空處愛盡上愛未盡。若生空處識處(無漏生上不失下故生識處成就空處背舍如是一切也)。識處愛盡上愛未盡。若生無所有處即彼愛未盡。成就四者若生欲界以及初禪二禪，色愛盡空處愛未盡。若生三禪四禪，識處愛盡上愛未盡。若生空處

【English Translation】 English version The four aggregates of the plane of the sphere of infinite consciousness (Vijnananantyayatana) are conditioned by the sphere of infinite consciousness. The abandonment of the sphere of nothingness (Akasanantyayatana) is conditioned by the four immaterial spheres, and their causes, and their cessation, all aspects of higher wisdom. The abandonment of the sphere of infinite consciousness is conditioned by the three immaterial spheres, the rest as said above. The abandonment of the sphere of nothingness (Akincanyayatana) is conditioned by the two immaterial spheres, the rest as said above. The abandonment of the sphere of neither perception nor non-perception (N'aivasamjnanasamjnayatana) is conditioned by that plane and their causes, and their cessation, all aspects of higher wisdom. The nature of the roots of good has been spoken of, now we will speak of the attainment of merit.

It should be known that some say, the attainment of the four immeasurables (catasso appamañña) Or the attainment of three, less than that is not so.

If born in the desire realm, having abandoned desire for the desire realm, and born in the first and second jhanas, one attains the four immeasurables. If born in the third and fourth jhanas, one attains the three immeasurables, excluding joy. The root of joy is in the second jhana, not in the higher planes. Less than this is not possible.

Or one to eight, one attains the abandonments (vimoksha) Or four or eight, one attains the mastery spheres (abhibhayatana)

Or one to eight attain the abandonments, some attain one abandonment, some attain up to eight. One who attains one, if born in the Subhakinha heaven (Subhakinha), having exhausted desire for that, but not exhausted desire for the Vehapphala. If born in the Vehapphala heaven (Vehapphala), not having exhausted desire for that. If born in the sphere of nothingness, not having exhausted desire for that. One who attains two, if born in the desire realm, and born in the first and second jhanas, having exhausted desire for that, but not exhausted desire for the Subhakinha. If born in the third and fourth jhanas, having exhausted desire for form, but not exhausted desire for the sphere of nothingness. If born in the sphere of nothingness, having exhausted desire for the sphere of nothingness, but not exhausted desire for the sphere of infinite consciousness. If born in the sphere of infinite consciousness, not having exhausted desire for that. One who attains three, if born in the desire realm and the first and second jhanas, having exhausted desire for the Subhakinha, but not exhausted desire for the Vehapphala. If born in the Subhakinha and the Vehapphala, having exhausted desire for the sphere of nothingness, but not exhausted desire for the higher. If born in the sphere of nothingness and the sphere of infinite consciousness (because one who is born in the higher realms without outflows does not lose the lower, therefore one who is born in the sphere of infinite consciousness attains the abandonment of the sphere of nothingness, and so on). Having exhausted desire for the sphere of infinite consciousness, but not exhausted desire for the higher. If born in the sphere of nothingness, not having exhausted desire for that. One who attains four, if born in the desire realm and the first and second jhanas, having exhausted desire for form, but not exhausted desire for the sphere of nothingness. If born in the third and fourth jhanas, having exhausted desire for the sphere of infinite consciousness, but not exhausted desire for the higher. If born in the sphere of nothingness

識處無所有處。無所有處愛盡。若生非想非非想處。不得滅盡三昧。成就五者。若生欲界及初禪二禪。空處愛盡識處愛未盡。若生遍凈天及果實。無所有處愛盡不得滅盡三昧。若生非想非非想處。得滅盡三昧。成就六者。若生欲界及初禪二禪。識處愛盡上愛未盡。若生遍凈及果實。得滅盡三昧。成就七者。若生欲界及初禪二禪。無所有處愛盡不得滅盡三昧。成就八者。若生欲界及初禪二禪。得滅盡三昧。此是總說。若有漏背舍者。下地離欲未生上地則皆成就。若無漏者生上地亦成就。或四亦復八成就於勝處者。或有成就四勝處或八。成就四者。若生欲界及初禪二禪。于彼愛盡遍凈愛未盡。若生遍凈。于彼愛盡及生果實。成就八者。若生欲界及初禪二禪。遍凈愛盡。

或一亦復二　　八九及與十　當知彼修行　　成就一切處

或有成就一一切處。或二或八或九或十。成就一者。若生空處。即彼愛未盡及生識處。成就二者。若生空處。于彼愛盡。成就八者。若生欲色界。遍凈愛盡果實愛未盡。成就九者。若生欲色界。果實愛盡空處愛未盡。成就十者。若生欲色界空處愛盡。已說成就。謂隨地功德今當說。

五通在四禪　　根本非餘地　諸智如前說　　三無量或六

五通在四禪根本非餘地者。四根

【現代漢語翻譯】現代漢語譯本：如果生於識無邊處（Vijnananantyayatana，四禪定之一，專注于無限的識），或無所有處（Akincanyayatana，四禪定之一，專注於一無所有），並且對無所有處的愛已斷盡，如果生於非想非非想處（Naivasamjnanasamjnayatana，四禪定之一，既非有想也非無想），則不能獲得滅盡三昧（Nirodha-samapatti，一種高級禪定狀態）。成就五種功德。如果生於欲界（Kama-dhatu，眾生因慾望而生存的世界）以及初禪（Prathama Dhyana，色界的第一禪定）或二禪（Dvitiya Dhyana，色界的第二禪定），對空無邊處（Akasanantyayatana，四禪定之一，專注于無限的虛空）的愛已斷盡，但對識無邊處的愛尚未斷盡。如果生於遍凈天（Subhakrtsna，色界天之一）以及果實天（Vrhatphala，色界天之一），對無所有處的愛已斷盡，則不能獲得滅盡三昧。如果生於非想非非想處，則能獲得滅盡三昧。成就六種功德。如果生於欲界以及初禪或二禪，對識無邊處的愛已斷盡，但對更高境界的愛尚未斷盡。如果生於遍凈天以及果實天，則能獲得滅盡三昧。成就七種功德。如果生於欲界以及初禪或二禪，對無所有處的愛已斷盡，則不能獲得滅盡三昧。成就八種功德。如果生於欲界以及初禪或二禪，則能獲得滅盡三昧。這是總體的說法。如果有漏的背舍者（指仍有煩惱的人），下地（較低的境界）已離欲，但尚未生於上地（較高的境界），則都成就這些功德。如果是無漏者（指已斷盡煩惱的人），即使生於上地，也成就這些功德。或者成就四種功德，或者成就八種功德，對於勝處（Adhimoksha，一種禪定狀態）的修行者來說。或者有人成就四種勝處，或者八種。成就四種功德的人，如果生於欲界以及初禪或二禪，對於這些境界的愛已斷盡，但對於遍凈天的愛尚未斷盡。如果生於遍凈天，對於該天的愛已斷盡，並且生於果實天，則成就八種功德。如果生於欲界以及初禪或二禪，對於遍凈天的愛已斷盡。或者成就一種功德，或者兩種，或者八種，或者九種，或者十種。應當知道，那些修行者成就一切處。或者有人成就一種一切處（Sarvatraga，一種禪定狀態），或者兩種，或者八種，或者九種，或者十種。成就一種功德的人，如果生於空無邊處，對於該境界的愛尚未斷盡，並且生於識無邊處。成就兩種功德的人，如果生於空無邊處，對於該境界的愛已斷盡。成就八種功德的人，如果生於欲界，對於遍凈天的愛已斷盡，但對於果實天的愛尚未斷盡。成就九種功德的人，如果生於欲界，對於果實天的愛已斷盡，但對於空無邊處的愛尚未斷盡。成就十種功德的人，如果生於欲界，對於空無邊處的愛已斷盡。以上已經說了成就的功德，接下來應當說隨地的功德。五神通（Panca-abhijna，五種超自然能力）存在於四禪（Caturtha Dhyana，色界的第四禪定）的根本禪定中，不在其他境界。各種智慧（Jnana，對事物真理的洞察力）如前所述。三種無量心（Tri-apramana，慈、悲、喜三種無限的心）或者六種。五神通存在於四禪的根本禪定中，不在其他境界。四根本...

【English Translation】 English version: If one is born in the Realm of the Infinity of Consciousness (Vijnananantyayatana, one of the four formless realms, focusing on infinite consciousness), or the Realm of No-thingness (Akincanyayatana, one of the four formless realms, focusing on nothingness), and the craving for the Realm of No-thingness is exhausted, if one is born in the Realm of Neither Perception nor Non-Perception (Naivasamjnanasamjnayatana, one of the four formless realms, neither perception nor non-perception), one cannot attain the Cessation Attainment (Nirodha-samapatti, an advanced meditative state). One accomplishes five qualities. If one is born in the Desire Realm (Kama-dhatu, the world where beings exist due to desires) and the First Dhyana (Prathama Dhyana, the first meditative state in the Form Realm) or the Second Dhyana (Dvitiya Dhyana, the second meditative state in the Form Realm), the craving for the Realm of the Infinity of Space (Akasanantyayatana, one of the four formless realms, focusing on infinite space) is exhausted, but the craving for the Realm of the Infinity of Consciousness is not yet exhausted. If one is born in the Subhakrtsna Heaven (Subhakrtsna, one of the heavens in the Form Realm) and the Vrhatphala Heaven (Vrhatphala, one of the heavens in the Form Realm), the craving for the Realm of No-thingness is exhausted, one cannot attain the Cessation Attainment. If one is born in the Realm of Neither Perception nor Non-Perception, one can attain the Cessation Attainment. One accomplishes six qualities. If one is born in the Desire Realm and the First Dhyana or the Second Dhyana, the craving for the Realm of the Infinity of Consciousness is exhausted, but the craving for higher realms is not yet exhausted. If one is born in the Subhakrtsna Heaven and the Vrhatphala Heaven, one can attain the Cessation Attainment. One accomplishes seven qualities. If one is born in the Desire Realm and the First Dhyana or the Second Dhyana, the craving for the Realm of No-thingness is exhausted, one cannot attain the Cessation Attainment. One accomplishes eight qualities. If one is born in the Desire Realm and the First Dhyana or the Second Dhyana, one can attain the Cessation Attainment. This is the general explanation. If one is a 'backslider' with outflows (referring to someone who still has defilements), having abandoned desire in the lower realms but not yet born in the higher realms, then all these qualities are accomplished. If one is without outflows (referring to someone who has exhausted defilements), even if born in the higher realms, these qualities are accomplished. Or one accomplishes four qualities, or eight qualities, for practitioners of Adhimoksha (a meditative state). Or someone accomplishes four Adhimokshas, or eight. One who accomplishes four qualities, if born in the Desire Realm and the First Dhyana or the Second Dhyana, the craving for these realms is exhausted, but the craving for the Subhakrtsna Heaven is not yet exhausted. If born in the Subhakrtsna Heaven, the craving for that heaven is exhausted, and born in the Vrhatphala Heaven, one accomplishes eight qualities. If born in the Desire Realm and the First Dhyana or the Second Dhyana, the craving for the Subhakrtsna Heaven is exhausted. Or one accomplishes one quality, or two, or eight, or nine, or ten. One should know that those practitioners accomplish all places. Or someone accomplishes one Sarvatraga (a meditative state), or two, or eight, or nine, or ten. One who accomplishes one quality, if born in the Realm of the Infinity of Space, the craving for that realm is not yet exhausted, and born in the Realm of the Infinity of Consciousness. One who accomplishes two qualities, if born in the Realm of the Infinity of Space, the craving for that realm is exhausted. One who accomplishes eight qualities, if born in the Desire Realm, the craving for the Subhakrtsna Heaven is exhausted, but the craving for the Vrhatphala Heaven is not yet exhausted. One who accomplishes nine qualities, if born in the Desire Realm, the craving for the Vrhatphala Heaven is exhausted, but the craving for the Realm of the Infinity of Space is not yet exhausted. One who accomplishes ten qualities, if born in the Desire Realm, the craving for the Realm of the Infinity of Space is exhausted. The accomplishments have been explained above, next, the qualities according to the realms should be explained. The Five Supernormal Powers (Panca-abhijna, five supernatural abilities) exist in the fundamental meditation of the Fourth Dhyana (Caturtha Dhyana, the fourth meditative state in the Form Realm), not in other realms. The various Wisdoms (Jnana, insight into the truth of things) are as previously explained. The Three Immeasurables (Tri-apramana, three infinite minds of loving-kindness, compassion, and joy) or six. The Five Supernormal Powers exist in the fundamental meditation of the Fourth Dhyana, not in other realms. The four fundamentals...

本禪成就五通非餘地。除漏盡通。何以故。攝受支三摩提故。諸智如前說者。如前智品說。隨地所得。三無量或六者。除喜余無量在六地。未來中間根本四禪。或有不欲令在未來。或復說初禪二禪不起悲喜。根相違故。喜根者是自性受喜行轉。悲者憂行轉。是故彼不相應。如苦集忍智者不然。何以故。真實行轉故。若言苦集忍智極厭而與喜根相應悲行亦如是者。彼說有過彼真實思惟故。歡喜生悲者意解思惟。是故有過。如是說者。導真實思惟故無過。悲雖非真實思惟。而能導真實思惟。是故無過(欣于除苦故悲與喜俱也)。問悲大悲何差別。答悲者無恚性。大悲者無癡性。複次悲者共聲聞緣覺。大悲者不共。複次悲者能悲不能度。大悲者能悲能度。複次悲者緣苦苦眾生。大悲者緣三苦眾生。悲者緣身苦。大悲者緣身心苦。問何故名大悲。答度大苦眾生故名大悲。大賈得故名大悲。攝受大聚眾生故名大悲。大士入大險難故名大悲。

彼前四勝處　　及與喜無量　亦初二背舍　　在於初二禪

前四勝處及喜等初二背舍在初禪二禪中。非余也第三第四禪雖有初二背舍相似善根而不建立。是故亦有初四勝處相似善根。如修多羅說。慈極至遍凈。悲極至空處。喜極至識處。舍極至無所有處。有說。此經以無量名說聖

【現代漢語翻譯】現代漢語譯本：此禪定成就五種神通，但不是其他地方可以成就的，除了漏盡通（Asravaksaya-jnana，斷盡煩惱的神通）。為什麼呢？因為這是攝受支三摩地（Samadhi，專注）的緣故。各種智慧如前面所說的，就像前面智慧品所說的那樣，隨地而得。三種無量心或者六種的情況是，除了喜無量心之外，其餘的無量心都在六地。未來世、中間禪定和根本四禪。或者有人不希望它們在未來世。或者又說初禪和二禪不起悲和喜，因為與根性相違背。喜根（Sukha-indriya，喜受）是自性感受喜悅的行轉，悲是憂愁的行轉。因此它們不相應。如苦集忍智（Dukkha-dharma-jnana-ksanti，對苦諦和集諦的忍和智）的情況則不然。為什麼呢？因為這是真實行轉的緣故。如果說苦集忍智極其厭惡，卻與喜根相應，悲行也是這樣，那麼這種說法是有過失的，因為這是真實的思惟。歡喜生悲是意解思惟，所以是有過失的。像這樣說，引導真實思惟，所以沒有過失。悲雖然不是真實思惟，但能引導真實思惟，所以沒有過失（因為欣于解除痛苦，所以悲與喜同時存在）。問：悲和大悲有什麼差別？答：悲是沒有嗔恚的性質，大悲是沒有愚癡的性質。其次，悲是與聲聞（Sravaka，聽聞佛法而修道者）和緣覺（Pratyekabuddha，不依師教而獨自悟道者）共有的，大悲是不共有的。再次，悲是能悲憫但不能度化，大悲是能悲憫也能度化。再次，悲是緣于苦苦眾生，大悲是緣於三苦眾生。悲是緣于身苦，大悲是緣于身心苦。問：為什麼名叫大悲？答：因為度脫大苦眾生，所以名叫大悲。因為獲得大利益，所以名叫大悲。因為攝受廣大的眾生群體，所以名叫大悲。因為大士進入大的危險和困難之中，所以名叫大悲。彼前四勝處，以及喜無量，也包括初禪和二禪的初二背舍。前四勝處（Catuh-pratisarana-balani，四種依止處）以及喜無量心等，初禪和二禪的初二背舍（Dve-vimoksha，兩種解脫）都在初禪和二禪中，不是其他地方。第三禪和第四禪雖然有與初二背舍相似的善根，但不建立。因此也有與初四勝處相似的善根。如修多羅（Sutra，經）所說，慈心極至遍凈天（Subhakrtsna-deva，色界第三禪天），悲心極至空無邊處天（Akasanantyayatana，無色界第一天），喜心極至識無邊處天（Vijnananantyayatana，無色界第二天），舍心極至無所有處天（Akincanyayatana，無色界第三天）。有人說，此經以無量心的名義來說聖道。

【English Translation】 English version: This meditative attainment achieves the five supernormal knowledges (abhijna), but not in other realms, except for the extinction of outflows (asravaksaya-jnana). Why? Because it is due to the Samadhi (concentration) that gathers the limbs of enlightenment. The various wisdoms, as previously mentioned, are like those described in the previous chapter on wisdom, obtained according to the realm. Regarding the three immeasurable minds or the six possibilities, except for the immeasurable joy, the remaining immeasurable minds are in the six realms: the future, the intermediate meditation, and the fundamental four dhyanas (meditative states). Or some do not wish them to be in the future. Or it is said that compassion (karuna) and joy (mudita) do not arise in the first and second dhyanas because they contradict the root nature. The root of joy (sukha-indriya) is the nature of experiencing joyful actions, while compassion is the action of experiencing sorrow. Therefore, they are not compatible. However, this is not the case with the knowledge of endurance regarding suffering and its origin (Dukkha-dharma-jnana-ksanti). Why? Because it is the action of true practice. If it is said that the knowledge of endurance regarding suffering and its origin is extremely repulsive, yet it is compatible with the root of joy, and the action of compassion is also like that, then that statement is flawed because it is true contemplation. The arising of compassion from joy is intellectual contemplation, so it is flawed. Saying it this way, guiding true contemplation, so there is no flaw. Although compassion is not true contemplation, it can guide true contemplation, so there is no flaw (because joy and compassion exist together in the delight of removing suffering). Question: What is the difference between compassion (karuna) and great compassion (maha-karuna)? Answer: Compassion is without the nature of hatred, while great compassion is without the nature of delusion. Furthermore, compassion is shared with Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary Buddhas), while great compassion is not shared. Furthermore, compassion can feel compassion but cannot liberate, while great compassion can feel compassion and can liberate. Furthermore, compassion is directed towards beings suffering from suffering, while great compassion is directed towards beings suffering from the three kinds of suffering. Compassion is directed towards physical suffering, while great compassion is directed towards physical and mental suffering. Question: Why is it called great compassion? Answer: Because it liberates beings from great suffering, it is called great compassion. Because it obtains great benefit, it is called great compassion. Because it gathers a large group of beings, it is called great compassion. Because the great being enters great dangers and difficulties, it is called great compassion. The previous four abodes of victory, as well as the immeasurable joy, also include the initial two liberations in the first and second dhyanas. The previous four abodes of victory (Catuh-pratisarana-balani), as well as the immeasurable joy, etc., the initial two liberations (Dve-vimoksha) of the first and second dhyanas are in the first and second dhyanas, not elsewhere. Although the third and fourth dhyanas have similar roots of goodness to the initial two liberations, they are not established. Therefore, there are also similar roots of goodness to the initial four abodes of victory. As the Sutra (scripture) says, loving-kindness extends to the Pure Radiance Heaven (Subhakrtsna-deva), compassion extends to the Realm of Infinite Space (Akasanantyayatana), joy extends to the Realm of Infinite Consciousness (Vijnananantyayatana), and equanimity extends to the Realm of Nothingness (Akincanyayatana). Some say that this Sutra uses the name of immeasurable minds to refer to the noble path.

道。彼受化者以無量名入聖道故。複次彼對治覺支以無量名說。謂第三禪對治覺支以慈名說。如是乃至無所有處對治覺支以舍名說。複次以相似名說者。謂慈者樂行樂受乃至第三禪。悲者苦行空處呵責色轉喜者欣悅行識處者悅識住。舍者舍行無所有處說舍。

余有四勝處　　及與一背舍　亦八一切處　　說在最上禪

后四勝處凈背舍前八一切處在第四禪。非餘下地。亦有凈背舍相似善根而不建立。不凈所壞故。是故亦有後四勝處相似善根。說地正受及地一切處。彼地正受在欲界及四禪。地一切處在第四禪非余。何以故。離八事惱亂故。欲界色慾有二種(身欲心欲也)。對治彼故。初禪立二背舍四勝處。初禪色慾亦有二種故。二禪立二背舍。二禪無二種色慾故。三禪不立背舍。樂勝樂故。不能起此等善根。及一切處以彼背舍入勝處。以勝處入一切處。以初背舍入初二勝處。以第二背舍入第三第四勝處。以凈背舍入后四勝處。以後四勝處復入一切處。

余即名背舍　　二一切亦然　滅盡最在後　　余無漏九地

余即名背舍者。除空處九無閡道及命終心。余善盡說空處背舍。無閡道向第四禪命終心向生是故不立背舍。當知余無色亦如是。二一切亦然者。空處識處一切處亦即名說。問識處上何故不立

【現代漢語翻譯】現代漢語譯本關於『道』(Mārga)的討論。由於被教化者通過無數種方式進入聖道(Ārya-mārga)，所以對治覺支(Pratipakṣa-bodhyaṅga)也以無數種名稱來描述。例如，第三禪(Tṛtīya Dhyāna)的對治覺支被稱為慈(Maitrī)。同樣地，乃至無所有處(Ākiñcanyāyatana)的對治覺支被稱為舍(Upekṣā)。此外，還有以相似名稱來描述的情況。例如，慈(Maitrī)的實踐者樂於行動和接受快樂，這類似於第三禪(Tṛtīya Dhyāna)。悲(Karuṇā)的實踐者苦於行動，類似於空無邊處(Ākāśānantyāyatana)，呵責色(Rūpa)的轉變。喜(Muditā)的實踐者欣悅於行動，類似於識無邊處(Vijñānānantyāyatana)，悅于識的住處。舍(Upekṣā)的實踐者捨棄行動，無所有處(Ākiñcanyāyatana)被稱為舍(Upekṣā)。

其餘四種勝處(Adhimokṣa)以及一種背舍(Vimokṣa)，還有八種一切處(Kṛtsnāyatana)，都在最上禪(Paramā Dhyāna)中說明。

后四種勝處(Adhimokṣa)和凈背舍(Śubha-vimokṣa)位於第四禪(Caturtha Dhyāna)，而不是較低的禪定境界。也存在與凈背舍(Śubha-vimokṣa)相似的善根(Kuśala-mūla)，但沒有被建立，因為它被不凈(Aśubha)所破壞。因此，也存在與后四種勝處(Adhimokṣa)相似的善根(Kuśala-mūla)，說明了地正受(Bhūmi-samāpatti)和地一切處(Bhūmi-kṛtsnāyatana)。地正受(Bhūmi-samāpatti)存在於欲界(Kāmadhātu)和四禪(Caturtha Dhyāna)中，而地一切處(Bhūmi-kṛtsnāyatana)存在於第四禪(Caturtha Dhyāna)中，而不是其他禪定境界。為什麼呢？因為它遠離了八種事物的惱亂。欲界(Kāmadhātu)有兩種（身欲和心欲）。爲了對治它們，初禪(Prathama Dhyāna)建立了兩種背舍(Vimokṣa)和四種勝處(Adhimokṣa)。初禪(Prathama Dhyāna)也有兩種。二禪(Dvitīya Dhyāna)建立了兩種背舍(Vimokṣa)，因為二禪(Dvitīya Dhyāna)沒有兩種**。三禪(Tṛtīya Dhyāna)沒有建立背舍(Vimokṣa)，因為樂(Sukha)勝過快樂(Pīti)，無法生起這些善根(Kuśala-mūla)。以及一切處(Kṛtsnāyatana)，通過背舍(Vimokṣa)進入勝處(Adhimokṣa)，通過勝處(Adhimokṣa)進入一切處(Kṛtsnāyatana)。通過初背舍(Prathama-vimokṣa)進入最初的兩種勝處(Adhimokṣa)，通過第二背舍(Dvitīya-vimokṣa)進入第三和第四種勝處(Adhimokṣa)，通過凈背舍(Śubha-vimokṣa)進入后四種勝處(Adhimokṣa)。通過後四種勝處(Adhimokṣa)再次進入一切處(Kṛtsnāyatana)。

其餘的被稱為背舍(Vimokṣa)，兩種一切處(Kṛtsnāyatana)也是如此，滅盡定(Nirodha-samāpatti)最後，其餘的無漏(Anāsrava)存在於九地(Bhūmi)中。

其餘的被稱為背舍(Vimokṣa)，除了空無邊處(Ākāśānantyāyatana)的九無閡道(Anantarya-mārga)以及命終心(Maraṇa-citta)。其餘的善(Kuśala)都說是空無邊處(Ākāśānantyāyatana)的背舍(Vimokṣa)。無閡道(Anantarya-mārga)趨向第四禪(Caturtha Dhyāna)，命終心(Maraṇa-citta)趨向生(Janma)，因此不建立背舍(Vimokṣa)。應當知道其餘的無色界(Arūpadhātu)也是如此。兩種一切處(Kṛtsnāyatana)也是如此，空無邊處(Ākāśānantyāyatana)和識無邊處(Vijñānānantyāyatana)的一切處(Kṛtsnāyatana)也被這樣稱說。問：為什麼在識無邊處(Vijñānānantyāyatana)之上不建立...

【English Translation】 English version Discussion on the 'Path' (Mārga). Because those who are taught enter the Noble Path (Ārya-mārga) through countless means, the limbs of enlightenment that counteract (Pratipakṣa-bodhyaṅga) are also described with countless names. For example, the limb of enlightenment that counteracts the Third Dhyāna (Tṛtīya Dhyāna) is called Loving-kindness (Maitrī). Similarly, the limb of enlightenment that counteracts the Realm of Nothingness (Ākiñcanyāyatana) is called Equanimity (Upekṣā). Furthermore, there are cases where descriptions are made with similar names. For example, the practitioner of Loving-kindness (Maitrī) delights in action and receiving pleasure, which is similar to the Third Dhyāna (Tṛtīya Dhyāna). The practitioner of Compassion (Karuṇā) suffers in action, similar to the Realm of Infinite Space (Ākāśānantyāyatana), reproaching the transformation of form (Rūpa). The practitioner of Joy (Muditā) rejoices in action, similar to the Realm of Infinite Consciousness (Vijñānānantyāyatana), delighting in the abiding of consciousness. The practitioner of Equanimity (Upekṣā) abandons action, and the Realm of Nothingness (Ākiñcanyāyatana) is called Equanimity (Upekṣā).

The remaining four kinds of mastery (Adhimokṣa), as well as one liberation (Vimokṣa), and also the eight all-pervading spheres (Kṛtsnāyatana), are explained in the highest Dhyāna (Paramā Dhyāna).

The latter four kinds of mastery (Adhimokṣa) and the pure liberation (Śubha-vimokṣa) are located in the Fourth Dhyāna (Caturtha Dhyāna), not in the lower meditative states. There are also roots of good (Kuśala-mūla) similar to pure liberation (Śubha-vimokṣa), but they are not established because they are destroyed by the impure (Aśubha). Therefore, there are also roots of good (Kuśala-mūla) similar to the latter four kinds of mastery (Adhimokṣa), explaining the attainment of the ground (Bhūmi-samāpatti) and the all-pervading sphere of the ground (Bhūmi-kṛtsnāyatana). The attainment of the ground (Bhūmi-samāpatti) exists in the Desire Realm (Kāmadhātu) and the Four Dhyānas (Caturtha Dhyāna), while the all-pervading sphere of the ground (Bhūmi-kṛtsnāyatana) exists in the Fourth Dhyāna (Caturtha Dhyāna), not in the others. Why? Because it is far from the disturbances of the eight things. The Desire Realm (Kāmadhātu) has two kinds of ** (desire of body and desire of mind). To counteract them, the First Dhyāna (Prathama Dhyāna) establishes two liberations (Vimokṣa) and four kinds of mastery (Adhimokṣa). The First Dhyāna (Prathama Dhyāna) also has two kinds of . The Second Dhyāna (Dvitīya Dhyāna) establishes two liberations (Vimokṣa) because the Second Dhyāna (Dvitīya Dhyāna) does not have two kinds of . The Third Dhyāna (Tṛtīya Dhyāna) does not establish liberation (Vimokṣa) because joy (Sukha) surpasses happiness (Pīti), and these roots of good (Kuśala-mūla) cannot arise. And the all-pervading spheres (Kṛtsnāyatana), through liberation (Vimokṣa), enter mastery (Adhimokṣa), and through mastery (Adhimokṣa), enter the all-pervading spheres (Kṛtsnāyatana). Through the first liberation (Prathama-vimokṣa), one enters the first two kinds of mastery (Adhimokṣa); through the second liberation (Dvitīya-vimokṣa), one enters the third and fourth kinds of mastery (Adhimokṣa); through pure liberation (Śubha-vimokṣa), one enters the latter four kinds of mastery (Adhimokṣa). Through the latter four kinds of mastery (Adhimokṣa), one again enters the all-pervading spheres (Kṛtsnāyatana).

The rest are called liberation (Vimokṣa), and the two all-pervading spheres (Kṛtsnāyatana) are also the same. Cessation (Nirodha-samāpatti) is last, and the remaining unconditioned (Anāsrava) exists in the nine grounds (Bhūmi).

The rest are called liberation (Vimokṣa), except for the nine unobstructed paths (Anantarya-mārga) of the Realm of Infinite Space (Ākāśānantyāyatana) and the mind at the time of death (Maraṇa-citta). The remaining good (Kuśala) is said to be the liberation (Vimokṣa) of the Realm of Infinite Space (Ākāśānantyāyatana). The unobstructed path (Anantarya-mārga) tends towards the Fourth Dhyāna (Caturtha Dhyāna), and the mind at the time of death (Maraṇa-citta) tends towards birth (Janma), therefore liberation (Vimokṣa) is not established. It should be known that the remaining Formless Realm (Arūpadhātu) is also the same. The two all-pervading spheres (Kṛtsnāyatana) are also the same; the all-pervading spheres (Kṛtsnāyatana) of the Realm of Infinite Space (Ākāśānantyāyatana) and the Realm of Infinite Consciousness (Vijñānānantyāyatana) are also called this way. Question: Why is it that above the Realm of Infinite Consciousness (Vijñānānantyāyatana) liberation is not established...

一切處耶。答修行者先入背舍觀而不能勝。然後入勝處而不能無邊意解觀。然後入一切處無邊青意解觀。如是黃赤白復如是。思惟此色何所依。觀依地大種然後入無邊地意解觀。余大亦如是。彼復如是思惟。云何升進。謂覺知。即先入空處一切處。彼覺知何依觀依意識。彼即入無邊識處一切處。此依更無所依。是故上不立一切處。滅盡最在後者。滅盡正受第一有中攝。何以故。隨順滅心故。次第漸微故易滅。問滅盡定不應第一有攝。何以故。如所說度一切非想非非想處想受滅成就住。答第一有攝。世尊以彼度諸正受及愛慾故說也。學者度正受住故說。無學者度愛慾故說。複次度一切非想非非想處者。此說見道斷。想受滅者。此說修道斷。如是曾習未曾習共不共離欲得及方便得盡當知。以勝故。不共故。界地究竟故。二背舍說身作證識滅盡正受。及入定心是有漏隨順滅心故。出定心有漏無漏。彼正受方便得非離欲得。若退而更起者。得未曾得非已曾得。余無漏九地者。若余無漏功德。謂三三昧漏盡通在九地。謂四禪三無色未來中間。有漏三昧在十一地。謂此九及欲界亦第一有。

三背舍當知　　有漏及無漏　定智通已說　　其餘悉有漏

三背舍當知有漏及無漏者。空處識處無所有處背舍。當知有漏亦無漏。

定智通已說者。定前已說。諸智神通如智品說其餘悉有漏者。餘三通似工巧故。受色聲自相故。無量者緣眾生故。一切處勝處初三背捨得解思惟故。第一有正受不捷疾故。想受滅心相違故。皆悉有漏。問背舍勝處一切處何差別。答。

謂彼性背舍　　能勝所緣處　無闇普周滿　　名如所度說

不向故說背舍。勝彼處故說勝處。以勝處故世尊說勝處。雖非一切修行者能勝彼處。但于緣中煩惱不起亦名勝處。無邊意解故說一切處。複次軟善根說背舍。中者說勝處。上者說一切處。複次因說背舍。果說一切處因果說勝處。已說諸功德自性成就地有漏無漏。謂禪無色三種成就今當說。

未離欲當知　　成就味相應　離下未至上　　成就凈諸定

未離欲當知成就味相應者。若彼地未離欲。成就彼地味相應。離下未至上成就凈諸定者。謂離欲界欲非梵天彼成就凈初禪及初禪地余功德。凡夫人成就味相應及凈。聖人成就三種。

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。聖人生梵天上。成就無漏初禪及余無漏三昧神通等諸功德。有漏諸功德生處縛。無漏不縛。是故離生處舍有漏功德非無漏。方便生功德當知非離欲者。已說離下地欲成就諸功德。當知得

【現代漢語翻譯】現代漢語譯本：關於定智通（Dhyana-jnana-abhijna，禪定之智神通）已經說過。在定之前已經說過。各種智神通，如智品（jnana-varga，智慧品）所說，其餘的都有遺漏，因為其餘三種神通類似於工巧（skillful arts），領受色聲的自相（svarupa，自性），因為無量（immeasurable）是緣于眾生，因為一切處（sarvatra-kasina，一切處遍處）、勝處（abhibhayatana，勝處）的最初三個背舍（vimoksa，解脫）是獲得了解脫的思惟，因為第一有（prathama-bhava，初禪）的正受（samyak-samadhi，正定）不敏捷，因為想受滅（samjna-vedayita-nirodha，想受滅盡定）與心相違背，所以都存在遺漏。問：背舍、勝處、一切處有什麼差別？答：所謂背舍的性質，能夠勝過所緣的處所，沒有黑暗，普遍周遍充滿，名為如所度說。因為不趨向（不執著）所以說背舍，因為勝過那些處所所以說勝處。因為是勝處，所以世尊（Bhagavan，佛）說勝處。雖然不是所有修行者都能勝過那些處所，但對於所緣的境，煩惱不生起，也名為勝處。因為是無邊意解（ananta-citta-vimukti，無邊心解脫），所以說一切處。再次，軟善根（mrdv-indriya，柔和根器）說是背舍，中等根器說是勝處，上等根器說是一切處。再次，因說是背舍，果說是一切處，因果說是勝處。已經說了各種功德的自性成就、地（bhumi，境界）、有漏（sasrava，有煩惱）無漏（anasrava，無煩惱）。所謂禪（dhyana，禪定）、無色（arupa，無色界）、三種成就，現在應當說。未離欲應當知道，成就與味（asvada，味禪）相應；離開地獄但未到達上界，成就清凈的各種禪定。未離欲應當知道，成就與味相應，如果那個地（境界）未離開欲，就成就那個地與味相應。離開地獄但未到達上界，成就清凈的各種禪定，是指離開欲界（kama-dhatu，欲界）的慾望，但不是梵天（Brahma，梵天），他就成就清凈的初禪（prathama-dhyana，初禪）以及初禪地的其餘功德。凡夫人（prthag-jana，凡夫）成就與味相應以及清凈的禪定，聖人（arya，聖者）成就三種。住在上界應當知道，成就地獄的無漏功德；方便生起的功德，應當知道不是離欲的。住在上界應當知道，成就地獄的無漏功德，聖人生在梵天上，成就無漏的初禪以及其餘無漏的三昧（samadhi，三昧）、神通等各種功德。有漏的各種功德被生處（utpatti-sthana，出生地）所束縛，無漏的不被束縛。因此，離開生處就捨棄有漏的功德，而不是無漏的。方便生起的功德，應當知道不是離欲的。已經說了離開下地慾望所成就的各種功德，應當知道獲得...

【English Translation】 English version: Regarding what has already been said about Dhyana-jnana-abhijna (meditative wisdom and supernormal powers). It has been said before the dhyana. The various wisdoms and supernormal powers, as described in the jnana-varga (chapter on wisdom), the rest are with outflows (sasrava), because the remaining three supernormal powers are similar to skillful arts, receiving the self-characteristics (svarupa) of form and sound, because the immeasurable (apramana) is conditioned by sentient beings, because the first three vimoksa (liberations) of sarvatra-kasina (all-encompassing kasina), abhibhayatana (spheres of mastery) are thoughts that have attained liberation, because the samyak-samadhi (right concentration) of prathama-bhava (first dhyana) is not swift, because samjna-vedayita-nirodha (cessation of perception and feeling) is contrary to the mind, therefore all have outflows. Question: What is the difference between vimoksa, abhibhayatana, and sarvatra-kasina? Answer: The nature of vimoksa is such that it can overcome the object of focus, without darkness, universally pervasive and full, and is named as described according to what is measured. Because it does not tend towards (not clinging), it is called vimoksa; because it overcomes those places, it is called abhibhayatana. Because it is abhibhayatana, the Bhagavan (Buddha) speaks of abhibhayatana. Although not all practitioners can overcome those places, if afflictions do not arise in relation to the object of focus, it is also called abhibhayatana. Because it is ananta-citta-vimukti (infinite liberation of mind), it is called sarvatra-kasina. Furthermore, those with mrdv-indriya (gentle faculties) are said to have vimoksa, those with medium faculties are said to have abhibhayatana, and those with superior faculties are said to have sarvatra-kasina. Furthermore, the cause is said to be vimoksa, the result is said to be sarvatra-kasina, and the cause and result are said to be abhibhayatana. The self-nature of various merits, the bhumi (grounds), sasrava (with outflows), and anasrava (without outflows) have been discussed. The three kinds of accomplishments of dhyana (meditation), arupa (formless realms) should now be discussed. One should know that those who have not yet separated from desire achieve what corresponds to asvada (taste of dhyana); those who have left the lower realm but have not reached the upper realm achieve pure dhyanas. One should know that those who have not yet separated from desire achieve what corresponds to taste; if that bhumi (realm) has not separated from desire, then it achieves what corresponds to the taste of that realm. Those who have left the lower realm but have not reached the upper realm achieve pure dhyanas, which refers to those who have left the desire of the kama-dhatu (desire realm) but are not Brahma (Brahma), they achieve pure prathama-dhyana (first dhyana) and the remaining merits of the first dhyana realm. Prthag-jana (ordinary people) achieve what corresponds to taste and pure dhyana, while arya (noble ones) achieve all three. One dwelling in the upper realm should know that they achieve the anasrava (without outflows) of the lower realm; the merits arising from skillful means, one should know are not from being separated from desire. One dwelling in the upper realm should know that they achieve the anasrava of the lower realm; noble ones born in the Brahma heavens achieve the anasrava first dhyana and the remaining anasrava samadhi (concentration), supernormal powers, and various merits. The various sasrava merits are bound by the utpatti-sthana (place of birth), while the anasrava are not bound. Therefore, leaving the place of birth means abandoning the sasrava merits, but not the anasrava. The merits arising from skillful means, one should know are not from being separated from desire. Having spoken of the various merits achieved by leaving the desire of the lower realms, one should know that obtaining...

非現在。現在前者彼非離欲方便得者。謂天眼天耳智此無記性故。不入凈無漏味相應。是故得彼三種禪時。不得作方便已乃現在前。六通二是無記。解脫道所攝故。餘四是善。問此諸方便所得功德。何等斷煩惱。何等不斷煩惱耶。答。

根本凈初禪　　是亦同一縛　不能斷煩惱　　無量亦復然

根本凈初禪是亦同一縛不能斷煩惱者。根本凈初禪。自地煩惱一縛所縛故不能斷煩惱。他地世俗道現在前時乃能捨離。如人被縛不能自解。彼亦如是。自地味所味故不能捨離。如人親友雖劣不捨。彼亦如是。若諸煩惱根本禪對治者彼斷得。若不斷得彼非對治。是故無漏禪煩惱對治有漏者方便斷。如是乃至非想非非想處。無量亦復然者。無量不斷煩惱。緣眾生故。法相者斷煩惱。複次解脫道攝故無閡道攝者斷煩惱。複次緣現在故緣三世者斷煩惱以須臾治故。世尊修多羅說。慈斷瞋恚。須臾治者。諸結暫息如負債寬期。

當知五背舍　　及與八勝處　亦十一切處　　不能斷煩惱

空處識處一切處及非想非非想背舍。此法根本所攝不斷煩惱如前說。想受滅背舍心相違故不斷煩惱。色背舍勝處一切處亦不斷煩惱。自相境界故。共相道斷煩惱非自相。複次意解思惟故。真實思惟斷煩惱非意解。複次假想思惟故。不

【現代漢語翻譯】現代漢語譯本：並非在現在。如果先前並非通過離欲的方便而獲得，例如天眼（divya-cakṣus，能看見超自然事物的眼睛）、天耳（divya-śrotra，能聽見超自然聲音的耳朵）智，這些都是無記性的，因此不屬於清凈無漏的滋味相應。所以，在獲得這三種禪定時，不能在已經做了方便之後才顯現。六通中的前兩種是無記性的，因為它們屬於解脫道所攝；其餘四種是善的。問：這些通過方便所得的功德，哪些能斷煩惱，哪些不能斷煩惱呢？答：『根本凈初禪，也是同一種束縛，不能斷煩惱，無量也是這樣。』根本凈初禪也是同一種束縛，不能斷煩惱。根本凈初禪被自身所處的層次的煩惱所束縛，因此不能斷煩惱。只有當其他層次的世俗道顯現時，才能舍離這些煩惱。就像人被束縛無法自己解脫一樣，也是如此。因為它被自身所處的層次的滋味所吸引，所以不能捨離，就像人們即使親友很差勁也不捨棄一樣。也是如此。如果某些煩惱是根本禪的對治，那麼就能斷除；如果不能斷除，那麼就不是對治。因此，無漏禪是對治煩惱的，而有漏禪是通過方便來斷除煩惱的。像這樣，乃至非想非非想處也是如此。無量也不能斷煩惱，因為它緣于眾生。法相能斷煩惱。此外，因為屬於解脫道所攝，所以無閡道所攝的就能斷煩惱。此外，因為緣于現在，所以緣於三世的就能斷煩惱，因為可以用須臾的時間來治理。世尊在修多羅（sūtra，佛經）中說，慈能斷除瞋恚，用須臾的時間來治理，各種結暫時停止，就像負債得到了寬限期一樣。『應當知道五背舍（pañca vimokṣāyatana，五種捨棄或超越感官慾望的禪定），以及八勝處（aṣṭa abhibhāyatanāni，八種通過觀想來克服感官慾望的禪定），還有十一切處（daśa kṛtsnāyatanāni，十種通過觀想一切處來達到禪定的方法），都不能斷煩惱。』空處（ākāśānantyāyatana，虛空無邊處）、識處（vijñānānantyāyatana，識無邊處）、一切處以及非想非非想處背舍，這些法屬於根本所攝，不能斷煩惱，如前所述。想受滅背舍與心相違背，因此不能斷煩惱。色背舍、勝處、一切處也不能斷煩惱，因為它們是自相境界。共相道才能斷煩惱，而不是自相。此外，因為是意解思惟，所以不能斷煩惱。真實思惟才能斷煩惱，而不是意解。此外，因為是假想思惟，所以不能斷煩惱。

【English Translation】 English version: Not in the present. If the former was not obtained through the means of detachment, such as the divya-cakṣus (divine eye, the eye that sees supernatural things), divya-śrotra (divine ear, the ear that hears supernatural sounds) wisdom, these are of an indeterminate nature, and therefore do not belong to the pure, undefiled taste. Therefore, when obtaining these three dhyānas (meditative states), one cannot manifest them after having already made the effort. The first two of the six superknowledges are indeterminate, because they are included in the path of liberation; the remaining four are wholesome. Question: Among these merits obtained through means, which ones sever afflictions, and which ones do not sever afflictions? Answer: 『The fundamental pure first dhyāna, is also the same kind of bondage, unable to sever afflictions, the immeasurable is also the same.』 The fundamental pure first dhyāna is also the same kind of bondage, unable to sever afflictions. The fundamental pure first dhyāna is bound by the afflictions of its own level, and therefore cannot sever afflictions. Only when the worldly path of other levels manifests can one abandon these afflictions. Just as a person who is bound cannot untie themselves, so it is. Because it is attracted by the taste of its own level, it cannot abandon it, just as people do not abandon even their inferior relatives. So it is. If certain afflictions are the antidote to the fundamental dhyāna, then they can be severed; if they cannot be severed, then they are not the antidote. Therefore, undefiled dhyāna is the antidote to afflictions, while defiled dhyāna severs afflictions through means. Thus, even up to the state of neither perception nor non-perception. The immeasurable also cannot sever afflictions, because it is based on sentient beings. The characteristics of phenomena can sever afflictions. Furthermore, because it is included in the path of liberation, that which is included in the unobstructed path can sever afflictions. Furthermore, because it is based on the present, that which is based on the three times can sever afflictions, because it can be treated in an instant. The World-Honored One said in the sūtra (Buddhist scripture), that loving-kindness severs hatred, treating it in an instant, the various fetters temporarily cease, just like a debt being granted a grace period. 『It should be known that the five vimokṣāyatanas (five stages of liberation, or meditations for abandoning sensory desires), as well as the eight abhibhāyatanāni (eight stages of mastery, or meditations for overcoming sensory desires through contemplation), and also the ten kṛtsnāyatanāni (ten all-encompassing bases, or methods of attaining dhyāna through contemplating all-encompassing objects), cannot sever afflictions.』 The ākāśānantyāyatana (sphere of infinite space), vijñānānantyāyatana (sphere of infinite consciousness), all-encompassing bases, and the vimokṣāyatana of neither perception nor non-perception, these dharmas (teachings) are included in the fundamental, and cannot sever afflictions, as previously stated. The vimokṣāyatana of the cessation of perception and feeling is contrary to the mind, and therefore cannot sever afflictions. The vimokṣāyatana of form, the stages of mastery, and the all-encompassing bases also cannot sever afflictions, because they are the realm of self-characteristics. The path of common characteristics can sever afflictions, not self-characteristics. Furthermore, because it is conceptual thought, it cannot sever afflictions. True thought can sever afflictions, not conceptual thought. Furthermore, because it is imaginary thought, it cannot sever afflictions.

假想思惟斷煩惱。複次事境界故。非事思惟斷煩惱。複次解脫道攝故。無閡道所攝斷煩惱。二十三種正受八味相應八凈七無漏。問此三昧一一幾種因。答。

所謂無漏定　　一一七種因　味相應因一　　謂彼凈亦然

所謂無漏定一一七種因者。無漏初禪于無漏初禪相應共有自分因。于無漏三禪三無色定自分因。如是乃至無所有處。此則總說。初禪所攝道有六種。隨信行。隨法行。信解脫。見到。時解脫。不時解脫。隨信行道六種因。隨法行道三種因。信解脫道四種因。見到道二種因。時解脫道亦二種因。不時解脫即不時解脫因。味相應因一者。味相應初禪味相應初禪因非余。初禪因不相似故非他地因。因果斷故。彼味相應五種。見苦斷乃至修道斷。見苦斷見苦斷因。如是一切。謂彼凈亦然者。凈初禪凈初禪因。非味相應非無漏。不相似故。非他地凈因。自地繫縛故。凈初禪四種。退分住分勝分決定分。彼退分四種因。住分三昧。勝分二。決定分唯決定分非余。以劣故。當知餘地亦如是。問一一次第生幾種。答。

無漏禪無色　　逆順超次第　次第生六種　　七八九與十

無漏初禪次第生六種。自地凈。及無漏第二第三禪亦如是。無漏無所有處次第生七。自地二上地一下地四。無漏第二禪次第

【現代漢語翻譯】現代漢語譯本以假想和思惟來斷除煩惱。此外，由於是事境界的緣故，不是對事物的思惟就不能斷除煩惱。再者，由於是解脫道所攝，無障礙道所攝才能斷除煩惱。二十三種正受與八味相應，八凈以及七種無漏。問：這些三昧，每一種各有幾種因？答：『所謂無漏定，每一種有七種因；味相應的因有一種，所謂的凈也是這樣。』所謂無漏定每一種有七種因：無漏初禪對於無漏初禪，相應共有自性因。對於無漏三禪、三無色定有自性因。像這樣乃至無所有處（Akinchanayatana，無所有處定）。這是總的來說。初禪所攝的道有六種：隨信行（Saddhanusari，隨信行者）。隨法行（Dhammanusari，隨法行者）。信解脫（Saddhavimutta，信解脫者）。見到（Ditthippatta，見至者）。時解脫（Samayavimutta，時解脫者）。不時解脫（Asamayavimutta，不時解脫者）。隨信行道有六種因。隨法行道有三種因。信解脫道有四種因。見到道有兩種因。時解脫道也有兩種因。不時解脫就是不時解脫的因。味相應因有一種：味相應初禪是味相應初禪的因，不是其他的。初禪的因不相似，所以不是他地的因，因為因果斷絕的緣故。那些味相應有五種：見苦斷（Dukkha-saccanuloma-ñāṇa，緣苦諦的隨順智）乃至修道斷（Bhavana-magga-ñāṇa，修道智）。見苦斷是見苦斷的因，像這樣一切都是。所謂的凈也是這樣：凈初禪是凈初禪的因，不是味相應，也不是無漏，因為不相似的緣故。不是他地的凈因，因為被自地繫縛的緣故。凈初禪有四種：退分（Hānabhāgiya，退分）。住分（Thitibhāgiya，住分）。勝分（Visesabhāgiya，勝分）。決定分（Nibbāna-bhāgiya，決定分）。那些退分有四種因。住分三昧。勝分兩種。決定分只有決定分，不是其他的，因為低劣的緣故。應當知道其他的地也是這樣。問：每一種次第生起有幾種？答：『無漏禪和無色，逆行、順行和超越次第，次第生起有六種、七種、八種和九種、十種。』無漏初禪次第生起有六種：自地的凈，以及無漏第二禪、第三禪也是這樣。無漏無所有處次第生起有七種：自地兩種，上地一種，下地四種。無漏第二禪次第生

【English Translation】 English version Through conceptualization and contemplation, afflictions are severed. Furthermore, it is because of the realm of objects that afflictions are severed, not through contemplation on non-objects. Moreover, because it is included in the path of liberation, it is through the unobstructed path that afflictions are severed. Twenty-three kinds of correct reception correspond to the eight tastes, the eight purities, and the seven un-leaked states. Question: How many causes does each of these Samadhis have? Answer: 『The so-called un-leaked concentration, each has seven causes; the cause corresponding to taste has one, the so-called purity is also like that.』 The so-called un-leaked concentration, each has seven causes: Un-leaked first Dhyana (Jhana，禪那) for un-leaked first Dhyana, correspondingly shares the self-nature cause. For un-leaked third Dhyana, three formless concentrations have the self-nature cause. Like this, even up to the realm of no-thingness (Akinchanayatana，無所有處定). This is the general explanation. The path included in the first Dhyana has six kinds: Follower of faith (Saddhanusari，隨信行者). Follower of Dharma (Dhammanusari，隨法行者). Liberated by faith (Saddhavimutta，信解脫者). Attained to sight (Ditthippatta，見至者). Liberated in time (Samayavimutta，時解脫者). Liberated out of time (Asamayavimutta，不時解脫者). The path of the follower of faith has six causes. The path of the follower of Dharma has three causes. The path of liberation by faith has four causes. The path of attainment to sight has two causes. The path of liberation in time also has two causes. Liberation out of time is the cause of liberation out of time. The cause corresponding to taste has one: The first Dhyana corresponding to taste is the cause of the first Dhyana corresponding to taste, not others. The cause of the first Dhyana is not similar, so it is not the cause of other realms, because the cause and effect are severed. Those corresponding to taste have five kinds: Severance by seeing suffering (Dukkha-saccanuloma-ñāṇa，緣苦諦的隨順智) up to severance by cultivation of the path (Bhavana-magga-ñāṇa，修道智). Severance by seeing suffering is the cause of severance by seeing suffering, like this, everything is. The so-called purity is also like that: Pure first Dhyana is the cause of pure first Dhyana, not corresponding to taste, nor un-leaked, because it is not similar. It is not the pure cause of other realms, because it is bound by its own realm. Pure first Dhyana has four kinds: Declining part (Hānabhāgiya，退分). Abiding part (Thitibhāgiya，住分). Superior part (Visesabhāgiya，勝分). Decisive part (Nibbāna-bhāgiya，決定分). Those declining parts have four causes. Abiding part Samadhi. Superior part two. Decisive part only has the decisive part, not others, because it is inferior. It should be known that other realms are also like this. Question: How many kinds does each successively arise? Answer: 『Un-leaked Dhyana and formlessness, reverse, forward, and surpassing order, successively arising have six kinds, seven kinds, eight kinds, and nine kinds, ten kinds.』 Un-leaked first Dhyana successively arises with six kinds: The purity of its own realm, and un-leaked second Dhyana, third Dhyana are also like this. Un-leaked realm of no-thingness successively arises with seven kinds: Two of its own realm, one of the upper realm, four of the lower realm. Un-leaked second Dhyana successively

生八。自地二下地二上地四。無漏識處次第生九。自地二上地三下地四。余無漏次第生十。比智品所攝。禪次第無色現在前非法智品所攝。法智品者下地依下地緣。是故次第無色不現在前。

從六至十一　　謂凈次第生　次生二至十　　味相應非三

從六至十一謂凈次第生者。凈非想非非想處次第生六種。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。凈及無漏凈無所有處次第生八。自地三上地一下地四。凈第二禪次第生九。凈識處次第生十。餘十一此說方便得離欲得非生得。是故不說上下地味相應生得。凈命終時次第生一切地味相應。問何等凈初禪次第生聖道耶。答謂決定分。若異者不應建立四種。次生二至十味相應非三者。味相應初禪次第生二種。自地味相應及凈。非無漏。煩惱相違故。非上地。未離欲故。非三者不生三。若說三者不然。第二禪味相應次第生四。自地二。除無漏。下地二味相應及生得凈。謂第二禪愛畏故依。凈初禪自護。如修多羅說。寧依初禪厭離俱思惟正受。不依第二禪劣思惟。第三禪生五。自地二第二禪二初禪一。味相應第四禪生六。空處七。識處八。無所有處九。非想非非想處十。自地二。無所有處二。下地味相應六。謂受生煩惱故。

【現代漢語翻譯】現代漢語譯本生八：從自地（指自身所處的禪定層次）向下兩個層次，向上兩個層次，以及向上四個層次（的眾生）。無漏識處（Vijnanadhatu，指四空處之一，即識無邊處）次第生九：從自地向上兩個層次，向上三個層次，向下四個層次。其餘的無漏（指無漏道）次第生十：屬於比智品（Pariñña，指對苦諦的完全理解）所攝。禪次第（指禪定的次第）無色現在前（指無色界的禪定現前），屬於非法智品（Dharma-jnana，指對四諦的理解）所攝。法智品是指以下地為所依，以下地為所緣，因此次第無色（指無色界的禪定）不會現在前。

『從六至十一，謂凈次第生；次生二至十，味相應非三』

『從六至十一謂凈次第生』是指：凈非想非非想處（Naivasamjnanasamjnayatana，指無色界的最高禪定層次）次第生六種（眾生）：自地的味相應（指與貪愛相應的禪定）以及凈（指清凈的禪定），下地四凈（指下四個層次的清凈禪定）以及無漏（指無漏道），非味相應（指不與貪愛相應的禪定），因為已經離欲。凈初禪（指清凈的初禪）次第生七：自地三（指自身所處的初禪的三種狀態），上地四（指上四個層次的禪定）。凈及無漏凈無所有處（Akincanyayatana，指無色界第三禪定層次）次第生八：自地三，上地一，下地四。凈第二禪（指清凈的第二禪）次第生九。凈識處（指清凈的識無邊處）次第生十。其餘的十一（種眾生）。這裡說的是方便得離欲（指通過方便法門獲得離欲），得非生得（指獲得非生得的禪定）。因此不說上下地味相應生得（指不說上下層次與貪愛相應的生得禪定）。凈命終時（指清凈的修行者臨終時）次第生一切地味相應（指次第生於所有層次與貪愛相應的禪定）。問：何等凈初禪次第生聖道耶？（指什麼樣的清凈初禪次第能夠生起聖道呢？）答：謂決定分（指屬於抉擇分的初禪）。若異者不應建立四種（如果不是這樣，就不應該建立四種抉擇分）。『次生二至十味相應非三』是指：味相應初禪（指與貪愛相應的初禪）次第生二種：自地的味相應以及凈（指清凈的禪定），非無漏（指不生無漏道），因為與煩惱相違背。非上地（指不生上地），因為還沒有離欲。非三者不生三（指不是所有的情況都生三種）。如果說生三種，那是不對的。第二禪味相應（指與貪愛相應的第二禪）次第生四：自地二（指自身所處的第二禪的兩種狀態，除去無漏），下地二味相應（指下兩個層次與貪愛相應的禪定）以及生得凈（指生得的清凈禪定）。這是因為第二禪愛畏故依（指因為對第二禪的貪愛和畏懼而依賴它），凈初禪自護（指清凈的初禪自我保護）。如修多羅（Sutra，指佛經）所說：寧依初禪厭離俱思惟正受（指寧可依賴初禪，厭離和思惟同時進行的正受），不依第二禪劣思惟（指不依賴第二禪的低劣思惟）。第三禪生五：自地二，第二禪二，初禪一。味相應第四禪生六。空處（指空無邊處）生七，識處生八，無所有處生九，非想非非想處生十。自地二，無所有處二，下地味相應六（指下地與貪愛相應的六種禪定），這是因為受生煩惱故（指因為感受而產生煩惱的緣故）。

【English Translation】 English version Eight are born: from one's own plane (referring to the level of Samadhi one is in), two levels below, two levels above, and four levels above (of beings). Nine are born in sequence from the Anāsrava Vijnanadhatu (Vijnanadhatu, referring to one of the Four Formless Realms, namely the Realm of Infinite Consciousness): two levels above one's own plane, three levels above, and four levels below. The remaining Anāsrava (referring to the Anāsrava Path) are born in sequence as ten: included in the Pariñña (Pariñña, referring to the complete understanding of the Truth of Suffering). The Samadhi sequence (referring to the sequence of Samadhi) of the Formless Realms manifesting is included in the Dharma-jnana (Dharma-jnana, referring to the understanding of the Four Noble Truths). Dharma-jnana relies on the lower plane as its basis and the lower plane as its object, therefore the sequence of Formless Realms (referring to the Samadhi of the Formless Realms) does not manifest.

'From six to eleven, the pure are born in sequence; next, from two to ten are born, corresponding to taste, not three.'

'From six to eleven, the pure are born in sequence' means: the pure Naivasamjnanasamjnayatana (Naivasamjnanasamjnayatana, referring to the highest Samadhi level of the Formless Realms) gives rise to six kinds (of beings) in sequence: the taste-corresponding (referring to Samadhi corresponding to craving) and pure (referring to pure Samadhi) of one's own plane, the four pure (referring to the four pure Samadhi levels below) and Anāsrava (referring to the Anāsrava Path), not taste-corresponding (referring to Samadhi not corresponding to craving), because they have already abandoned desire. The pure First Dhyana (referring to the pure First Dhyana) gives rise to seven in sequence: three of one's own plane (referring to the three states of the First Dhyana one is in), four of the upper plane (referring to the four Samadhi levels above). The pure and Anāsrava pure Akincanyayatana (Akincanyayatana, referring to the third Samadhi level of the Formless Realms) gives rise to eight in sequence: three of one's own plane, one above, and four below. The pure Second Dhyana (referring to the pure Second Dhyana) gives rise to nine in sequence. The pure Vijnanadhatu (referring to the pure Realm of Infinite Consciousness) gives rise to ten in sequence. The remaining eleven (kinds of beings). Here it is said that one obtains liberation from desire through skillful means (referring to obtaining liberation from desire through expedient methods), and obtains non-birth-obtained (referring to obtaining non-birth-obtained Samadhi). Therefore, it is not said that the upper and lower planes obtain taste-corresponding Samadhi at birth (referring to not saying that the upper and lower levels obtain Samadhi corresponding to craving at birth). When a pure practitioner dies (referring to when a pure practitioner is about to die), they are born in sequence in all planes corresponding to taste (referring to being born in sequence in all levels of Samadhi corresponding to craving). Question: What kind of pure First Dhyana gives rise to the Noble Path in sequence? (referring to what kind of pure First Dhyana sequence can give rise to the Noble Path?) Answer: It refers to the decisive part (referring to the First Dhyana belonging to the decisive part). If it were different, the four kinds should not be established (if it were not so, the four kinds of decisive parts should not be established). 'Next, from two to ten are born, corresponding to taste, not three' means: the taste-corresponding First Dhyana (referring to the First Dhyana corresponding to craving) gives rise to two kinds in sequence: the taste-corresponding of one's own plane and pure (referring to pure Samadhi), not Anāsrava (referring to not giving rise to the Anāsrava Path), because it is contrary to afflictions. Not the upper plane (referring to not being born in the upper plane), because one has not yet abandoned desire. Not three means not all cases give rise to three (referring to not all cases giving rise to three kinds). If it is said that three are born, that is not correct. The taste-corresponding Second Dhyana (referring to the Second Dhyana corresponding to craving) gives rise to four in sequence: two of one's own plane (referring to the two states of the Second Dhyana one is in, excluding Anāsrava), two taste-corresponding of the lower plane (referring to the two levels of Samadhi corresponding to craving below) and birth-obtained pure (referring to the pure Samadhi obtained at birth). This is because the Second Dhyana is relied upon due to love and fear (referring to relying on the Second Dhyana due to love and fear), and the pure First Dhyana protects itself (referring to the pure First Dhyana protecting itself). As the Sutra (Sutra, referring to Buddhist scriptures) says: it is better to rely on the First Dhyana, with aversion and contemplation simultaneously in correct reception (referring to it being better to rely on the First Dhyana, with aversion and contemplation simultaneously in correct reception), than to rely on the Second Dhyana with inferior contemplation (referring to not relying on the Second Dhyana with inferior contemplation). The Third Dhyana gives rise to five: two of one's own plane, two of the Second Dhyana, and one of the First Dhyana. The taste-corresponding Fourth Dhyana gives rise to six. The Realm of Emptiness (referring to the Realm of Infinite Space) gives rise to seven, the Realm of Consciousness gives rise to eight, the Realm of Nothingness gives rise to nine, and the Realm of Neither Perception Nor Non-Perception gives rise to ten. Two of one's own plane, two of the Realm of Nothingness, and six taste-corresponding of the lower plane (referring to the six Samadhi levels corresponding to craving below), this is because suffering arises from feeling (referring to afflictions arising from feeling).

問一一緣幾種。答。

凈與無漏禪　　緣於一切地　自地有漏法　　味相處所緣

凈與無漏禪緣於一切地者。凈及無漏禪緣一切地一切種。廣境界故。彼無漏比智品緣八地。法智品緣一地。方便善根緣四諦。自地有漏法味相應所緣者。味相應初禪緣自地味相應及凈非余。此義使品已廣說。不緣無漏及他地。

無色則不緣　　下地有漏種　謂根本善有　　穢污如味禪

無色則不緣下地有漏種謂根本善有者。無色根本凈及無漏。不緣下地有漏法。離色相故。緣自地及上地故說非下。比智品緣下無漏故說非有漏種。以方便所攝無閡道緣下地故說根本(世俗道斷結無礙下緣解脫上緣也)。味相應緣自地故說善有。穢污如味禪者。如味相應禪緣自地味相應。無色亦如是。

謂色界有餘　　無量諸功德　是則緣欲界　　最勝之所說

四無量等諸功德緣欲界前已說。除神通故說無量等諸功德。彼五神通緣欲色界。謂初禪者緣初禪及欲界非上地。余亦如是隨其義說。凈禪三種。一煩惱勛。二道勛。三不勛。煩惱勛者退分(有漏有煩惱氣故名煩惱勛也)。道勛者道所勛。謂勛修。餘者非勛。問彼何等禪能勛。答。

若能勛諸禪　　是依第四禪　三地愛盡故　　凈居唯果實

依第四禪勛

【現代漢語翻譯】現代漢語譯本問：一一種緣有幾種？答：『凈與無漏禪，緣於一切地，自地有漏法，味相處所緣。』『凈與無漏禪緣於一切地』，是指凈禪和無漏禪能夠緣於一切地的一切種類，因為它們的境界廣大。其中，無漏的比智品（bǐ zhì pǐn，無漏智慧的種類）緣於八地，法智品（fǎ zhì pǐn，對法的智慧種類）緣於一地，方便善根（fāng biàn shàn gēn，引導至善的方便法門）緣於四諦（sì dì，苦、集、滅、道）。『自地有漏法味相應所緣』，是指味相應的初禪（chū chán，色界初禪）緣于自身地的味相應法，以及凈法，不緣其他。這個意義在《使品》（shǐ pǐn）中已經詳細說明。不緣無漏法和其它地的法。『無色則不緣，下地有漏種，謂根本善有，穢污如味禪。』『無色則不緣下地有漏種謂根本善有』，是指無色界的根本凈禪和無漏禪，不緣下地的有漏法，因為它們遠離色相。它們緣于自身地和上地，所以說『非下』。比智品緣于下地的無漏法，所以說『非有漏種』。因為方便所攝的無閡道（wú hé dào，沒有阻礙的道路）緣于下地，所以說是『根本』（世俗道斷結，無礙下緣解脫上緣）。味相應禪緣于自身地，所以說『善有』。『穢污如味禪』，是指就像味相應禪緣于自身地的味相應法一樣，無色界的禪也是如此。『謂有餘，無量諸功德，是則緣欲界，最勝之所說。』四無量心（sì wú liàng xīn，慈、悲、喜、舍）等諸功德緣于欲界，前面已經說過。因為神通的緣故，所以說『無量等諸功德』。那五神通（wǔ shén tōng，天眼通、天耳通、他心通、宿命通、神足通）緣于欲界。『謂初禪者緣初禪及欲界非上地』，是指初禪緣于初禪和欲界，不緣上地。其餘的禪也是如此，根據它們的意義來說明。凈禪有三種：一是煩惱熏，二是道熏，三是不熏。煩惱熏是指退分（因為有漏法帶有煩惱的氣息，所以稱為煩惱熏）。道熏是指被道所熏，也就是被修行所熏。其餘的是非熏。問：它們是什麼樣的禪能夠熏？答：『若能熏諸禪，是依第四禪，三地愛盡故，凈居唯果實。』依靠第四禪（dì sì chán）來熏。

【English Translation】 English version Question: How many types of objects does a single instance of conditionality have? Answer: 'Pure and non-outflow meditations condition all realms; self-realm outflowing dharmas condition taste, characteristics, place.' 'Pure and non-outflow meditations condition all realms' means that pure and non-outflow meditations can condition all types of all realms because their scope is vast. Among them, the non-outflow Discriminative Wisdom category (bǐ zhì pǐn, category of non-outflow wisdom) conditions eight realms, the Dharma Wisdom category (fǎ zhì pǐn, category of wisdom about dharmas) conditions one realm, and the expedient roots of goodness (fāng biàn shàn gēn, expedient means to guide towards goodness) condition the Four Noble Truths (sì dì, suffering, accumulation, cessation, path). 'Self-realm outflowing dharmas condition taste, characteristics, place' means that taste-corresponding First Dhyana (chū chán, First Dhyana of the Form Realm) conditions the taste-corresponding dharmas of its own realm, as well as pure dharmas, and nothing else. This meaning has been explained in detail in the 'Afflictions Category' (shǐ pǐn). It does not condition non-outflow dharmas or dharmas of other realms. 'Formless realms do not condition lower realm outflowing types; namely, fundamental goodness exists, defilement is like taste dhyana.' 'Formless realms do not condition lower realm outflowing types; namely, fundamental goodness exists' means that the fundamental pure and non-outflow meditations of the Formless Realm do not condition outflowing dharmas of lower realms because they are detached from form. They condition their own realm and higher realms, so it is said 'not lower'. The Discriminative Wisdom category conditions non-outflow dharmas of lower realms, so it is said 'not outflowing types'. Because the unobstructed path (wú hé dào, path without obstruction) encompassed by expedients conditions lower realms, it is said 'fundamental' (the mundane path severs fetters, unobstructed lower conditioning liberation higher conditioning). Taste-corresponding dhyana conditions its own realm, so it is said 'goodness exists'. 'Defilement is like taste dhyana' means that just as taste-corresponding dhyana conditions the taste-corresponding dharmas of its own realm, so too do the meditations of the Formless Realm. 'Namely, there are remaining, immeasurable merits; these condition the Desire Realm, as spoken of by the most excellent.' The immeasurable minds (sì wú liàng xīn, loving-kindness, compassion, joy, equanimity) and other merits condition the Desire Realm, as has been said before. Because of supernormal powers, it is said 'immeasurable and other merits'. Those Five Supernormal Powers (wǔ shén tōng, divine eye, divine ear, knowledge of others' minds, knowledge of past lives, supernormal locomotion) condition the Desire Realm. 'Namely, the First Dhyana conditions the First Dhyana and the Desire Realm, not higher realms' means that the First Dhyana conditions the First Dhyana and the Desire Realm, not higher realms. The other dhyanas are the same, explained according to their meaning. There are three types of pure dhyana: first, afflicted-influenced; second, path-influenced; third, non-influenced. Afflicted-influenced refers to decline (because outflowing dharmas carry the breath of afflictions, they are called afflicted-influenced). Path-influenced refers to being influenced by the path, that is, being influenced by practice. The rest are non-influenced. Question: What kind of dhyana can influence them? Answer: 'If able to influence all dhyanas, it relies on the Fourth Dhyana; because love for three realms is exhausted, the Pure Abodes are only fruition.' It relies on the Fourth Dhyana (dì sì chán) to influence.

初禪。何以故。離八事惱亂故。於一切依最勝故。有五種勛。軟中上上中上上。此生五種凈居。下地亦有五種勛。第三禪愛盡故。下地不生凈居。彼所依或起不起勛(起不起是出定不出定也)方便者。以無漏第四禪流注具足正受。然後有漏次復無漏。于彼流注漸略。乃至無漏二剎那次第有漏二剎那現在前。此則有漏無漏勛禪方便成。若一剎那無漏一剎那有漏復一剎那無漏。是名勛禪成有十五心。五有漏心十無漏心。問何故勛禪。答。

或有念正受　　或畏諸煩惱　或復樂受生　　是各隨義說

勛禪有三因緣。念正受者。謂修行者愛念正受為現法樂住故。畏煩惱者。畏退故。樂受生者。樂生凈居故。彼信解脫具三因緣正受。見到有二。不畏煩惱不退法故。時解脫亦二。不樂生背一切生故。不時解脫唯一。愛念正受不畏煩惱不退法故。不樂生背一切生故。勛禪五陰性。有漏及無漏緣四諦(以無漏散有漏如花散支提義言勛也)。如是廣說。無漏心勛有漏心如花散支提。問已說三種正受彼云何得。答。

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。凈初禪二時得離欲界欲及上地沒生梵天。問退時亦得。謂初禪離欲退得初禪退分善根。何故不說耶。答此中說一切

【現代漢語翻譯】現代漢語譯本：初禪（Dhyana of the First Realm）。為什麼呢？因為遠離了八種惱亂的事物。對於一切所依賴的事物來說，它是最殊勝的。有五種熏習（勛，Xun）。軟、中、上、上中、上上。由此而生五種凈居天（Śuddhāvāsa）。下地也有五種熏習。因為第三禪（Dhyana of the Third Realm）的愛已經斷盡，所以下地不會生到凈居天。他們所依賴的，或者生起或者不生起熏習（生起或不生起指的是出定或不出定）。方便的方法是：以無漏的第四禪（Dhyana of the Fourth Realm）的流注，具足正受（Samadhi）。然後有漏的禪定依次重複無漏的禪定。對於這種流注，逐漸減少，乃至無漏的兩個剎那（Kshana）之後，有漏的兩個剎那現在前。這就可以成就由有漏和無漏熏習的禪定方便。如果一個剎那是無漏的，一個剎那是有漏的，又一個剎那是無漏的，這叫做熏禪成就，有十五個心。五個有漏心，十個無漏心。問：為什麼要熏禪？答：或者有人憶念正受，或者有人畏懼各種煩惱，或者有人喜歡受生，這些都是各自根據意義來說的。熏禪有三種因緣。憶念正受的人，是指修行者愛念正受，認為它是現世安樂的住所。畏懼煩惱的人，是畏懼退轉。喜歡受生的人，是喜歡生到凈居天。那些通過信念而解脫的人，具備三種因緣的正受。通過見解而解脫的人，具備兩種因緣。因為不畏懼煩惱，不退失佛法。通過時間而解脫的人，也具備兩種因緣。因為不喜歡受生，背離一切的生。不通過時間而解脫的人，只有一種因緣。愛念正受，不畏懼煩惱，不退失佛法。不喜歡受生，背離一切的生。熏禪是五陰（Skandha）的性質。有漏和無漏的禪定緣於四聖諦（Arya Satya）。（用無漏的禪定散佈有漏的禪定，就像用鮮花散佈支提（Caitya）一樣，這就是熏習的意義）。像這樣廣泛地解釋。無漏的心熏習有漏的心，就像用鮮花散佈支提一樣。問：已經說了三種正受，那麼它們是如何獲得的呢？答：通過離欲和受生，而獲得清凈的禪定。被玷污、退轉和受生，無漏的禪定唯有離欲。通過離欲和受生而獲得清凈的禪定，是指在清凈的初禪（Dhyana of the First Realm）中，在兩個時間點上獲得：一是離欲界的慾望，二是上地死亡後生到梵天（Brahma）。問：退轉的時候也可以獲得嗎？比如初禪離欲退轉的時候，可以獲得初禪退分的善根。為什麼不說呢？答：這裡說的是一切。

【English Translation】 English version: The First Dhyana (Dhyana of the First Realm). Why is that? Because it is apart from the eight things that cause annoyance. With respect to all that one relies on, it is the most excellent. There are five kinds of conditioning (Xun). Soft, medium, superior, superior-medium, and superior-superior. From this, the five Pure Abodes (Śuddhāvāsa) are born. The lower realms also have five kinds of conditioning. Because the desire of the Third Dhyana (Dhyana of the Third Realm) is exhausted, the lower realms are not born in the Pure Abodes. What they rely on, either arises or does not arise as conditioning (arising or not arising refers to entering or not entering Samadhi). The method of skillful means is: with the outflow of the non-outflow Fourth Dhyana (Dhyana of the Fourth Realm), fully possessing right concentration (Samadhi). Then the outflowing meditation is repeated in sequence with the non-outflowing meditation. With respect to this outflow, it gradually diminishes, until after two moments (Kshana) of non-outflow, two moments of outflow now appear. This can accomplish the skillful means of Dhyana conditioned by outflow and non-outflow. If one moment is non-outflow, one moment is outflow, and another moment is non-outflow, this is called the accomplishment of conditioned Dhyana, having fifteen minds. Five outflowing minds, ten non-outflowing minds. Question: Why condition Dhyana? Answer: Some may remember right concentration, some may fear various afflictions, some may delight in rebirth; these are each spoken according to their meaning. Conditioned Dhyana has three causes and conditions. Those who remember right concentration refer to practitioners who cherish right concentration, considering it a dwelling of present happiness. Those who fear afflictions fear regression. Those who delight in rebirth delight in being born in the Pure Abodes. Those who are liberated through faith possess right concentration with three causes and conditions. Those who are liberated through insight possess two causes and conditions, because they do not fear afflictions and do not regress from the Dharma. Those who are liberated through time also possess two causes and conditions, because they do not delight in rebirth and turn their backs on all rebirths. Those who are not liberated through time have only one cause and condition: cherishing right concentration, not fearing afflictions, and not regressing from the Dharma; not delighting in rebirth and turning their backs on all rebirths. Conditioned Dhyana is the nature of the five aggregates (Skandha). Outflowing and non-outflowing Dhyana are conditioned by the Four Noble Truths (Arya Satya). (Using non-outflowing Dhyana to scatter outflowing Dhyana, like scattering flowers on a Caitya, this is the meaning of conditioning.) Thus, explain it broadly. The non-outflowing mind conditions the outflowing mind, like scattering flowers on a Caitya. Question: Having spoken of the three kinds of right concentration, how are they obtained? Answer: Through detachment from desire and acceptance of rebirth, one obtains pure Dhyana. Defilement, regression, and rebirth; non-outflowing Dhyana is only detachment from desire. Obtaining pure Dhyana through detachment from desire and acceptance of rebirth refers to obtaining it in the pure First Dhyana (Dhyana of the First Realm) at two points in time: first, detaching from the desires of the desire realm; second, being born in the Brahma heaven (Brahma) after death in the upper realms. Question: Can it also be obtained during regression? For example, when regressing from the First Dhyana after detaching from desire, one can obtain the roots of goodness that are part of the regression from the First Dhyana. Why is this not mentioned? Answer: Here, everything is being spoken of.

凈。先不得而得。退時退分善根雖先不得而得。餘三種先成就(先失一得三今失三得一非先都無故非一切不得而得也)。是故不說。頗凈初禪離欲得離欲舍退及受生亦如是耶。答有退分初禪。欲界離欲時得。梵天離欲時舍(梵天離欲時得勝分等故舍退分)。梵天離欲退時得。欲界離欲退時舍。上地沒生梵天時得。梵天沒生欲界時舍。乃至無所有處亦如是非想非非想離欲得非生。得無上地故。穢污退及生者。味相應初禪退時得。謂初禪離欲欲界及梵天纏退。生得者。謂上地沒生欲界。及梵天如是。乃至無所有處非想非非想唯退得。無漏唯離欲者。無漏初禪離欲得。謂聖人離欲界欲。此說次第人。若依初禪超升離生亦得。乃至一切地亦如是。問此諸功德何等斷煩惱。答。

無漏除煩惱　　及正受中間　一切定中間　　相應于舍根

無漏除煩惱者。無漏根本初禪八地煩惱對治。乃至無所有處二地煩惱對治。及正受中間者。正受中間名方便道。謂斷下地煩惱。乃至未離下地欲。不得根本正受。余非對治。一切定中間相應于舍根者。一切方便道舍根相應。未得故不生歡悅。問如所說上地無身識。若上地欲眼見耳聞身觸時。彼云何見聞觸耶。答梵世識現在前。問上地何故無此識耶。答前已說。上地覺觀非分故無此三識

【現代漢語翻譯】現代漢語譯本凈。先不得而得：指先前沒有獲得，後來才獲得。退時退分善根雖先不得而得：指退失時，退失部分的善根雖然先前沒有獲得，後來才獲得。餘三種先成就：其餘三種（指離欲得、退時得、受生得）是先前已經成就的（先前失去一種，得到三種；現在失去三種，得到一種；並非先前完全沒有，所以並非一切都是先前沒有獲得而獲得的）。是故不說：因此這裡沒有說。頗凈初禪離欲得離欲舍退及受生亦如是耶：那麼，清凈的初禪，在離欲、獲得離欲、捨棄、退失以及受生時，也是這樣嗎？答有退分初禪。欲界離欲時得：回答是，有退失部分的初禪，在欲界離欲時獲得。梵天離欲時舍：在梵天離欲時捨棄（梵天離欲時獲得更殊勝的部分，因此捨棄退失的部分）。梵天離欲退時得：在梵天離欲退失時獲得。欲界離欲退時舍：在欲界離欲退失時捨棄。上地沒生梵天時得：在上地死亡而生到梵天時獲得。梵天沒生欲界時舍：在梵天死亡而生到欲界時捨棄。乃至無所有處亦如是：乃至無所有處也是這樣。非想非非想離欲得非生：非想非非想處離欲，獲得而非受生。得無上地故：因為獲得了無上的境界。穢污退及生者：不清凈的退失和受生，味相應初禪退時得：與味相應的初禪退失時獲得，謂初禪離欲欲界及梵天纏退：指初禪離欲，欲界以及梵天的煩惱退失。生得者：受生而獲得，謂上地沒生欲界：指從上地死亡而生到欲界，及梵天如是：以及生到梵天也是這樣。乃至無所有處非想非非想唯退得：乃至無所有處，非想非非想處，只有退失時才能獲得。無漏唯離欲者：無漏的功德只有離欲才能獲得。無漏初禪離欲得：無漏的初禪，只有離欲才能獲得，謂聖人離欲界欲：指聖人離開欲界的慾望。此說次第人：這是說按照次第修行的人。若依初禪超升離生亦得：如果依據初禪超升而離開受生，也能獲得。乃至一切地亦如是：乃至一切地也是這樣。問此諸功德何等斷煩惱：問：這些功德中，哪些能夠斷除煩惱？答：　無漏除煩惱　　及正受中間　一切定中間　　相應于舍根　　無漏除煩惱者：無漏的功德能夠斷除煩惱，無漏根本初禪八地煩惱對治：無漏的根本初禪能夠對治八地的煩惱，乃至無所有處二地煩惱對治：乃至無所有處能夠對治二地的煩惱。及正受中間者：以及正受的中間，正受中間名方便道：正受的中間稱為方便道，謂斷下地煩惱：指斷除下地的煩惱，乃至未離下地欲：乃至沒有離開下地的慾望，不得根本正受：就不能獲得根本的正受。余非對治：其餘的不是對治。一切定中間相應于舍根者：一切禪定的中間狀態都與舍根相應，一切方便道舍根相應：一切方便道都與舍根相應，未得故不生歡悅：因為還沒有獲得，所以不產生歡悅。問如所說上地無身識：問：如所說，上地沒有身識。若上地欲眼見耳聞身觸時：如果上地想要用眼睛看，用耳朵聽，用身體接觸時，彼云何見聞觸耶：他們如何見、聞、觸呢？答梵世識現在前：答：梵天的識顯現出來。問上地何故無此識耶：問：上地為什麼沒有這種識呢？答前已說：答：前面已經說過了，上地覺觀非分故無此三識：上地的覺和觀不是這種作用，所以沒有這三種識。

【English Translation】 English version Pure. 'First not obtained and then obtained' refers to what was not previously obtained but is obtained later. 'When retreating, the retreating portion of good roots, although first not obtained and then obtained' refers to when losing something, the lost portion of good roots, although not previously obtained, is obtained later. 'The other three are previously accomplished' refers to the other three (obtaining through detachment, obtaining through retreat, and obtaining through rebirth) are previously accomplished (previously losing one and gaining three; now losing three and gaining one; it's not that there was nothing before, so not everything is obtained after not having it before). 'Therefore, it is not discussed' means that's why it's not discussed here. 'Is it also the same for pure first Dhyana (Jhāna) regarding detachment from desire, obtaining detachment from desire, abandoning, retreating, and rebirth?' The answer is, 'There is a retreating portion of the first Dhyana (Jhāna), obtained when detaching from desire in the desire realm. Abandoned when detaching from desire in the Brahma realm' (when detaching from desire in the Brahma realm, one obtains a superior portion, thus abandoning the retreating portion). 'Obtained when retreating from detachment from desire in the Brahma realm. Abandoned when retreating from detachment from desire in the desire realm. Obtained when dying in a higher realm and being reborn in the Brahma realm. Abandoned when dying in the Brahma realm and being reborn in the desire realm.' And so on, up to the realm of Nothingness (Ākiñcanyāyatana) it is the same. 'The realm of Neither Perception nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana) obtains detachment from desire but not rebirth' because one obtains the unsurpassed realm. 'Those who are defiled retreat and are reborn': when retreating from the first Dhyana (Jhāna) associated with taste, it is obtained, referring to the retreat from detachment from desire in the first Dhyana (Jhāna), the desire realm, and the Brahma realm. 'Those who obtain through rebirth' refers to dying in a higher realm and being reborn in the desire realm, and it is the same for the Brahma realm. And so on, up to the realm of Nothingness (Ākiñcanyāyatana), the realm of Neither Perception nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana) is only obtained through retreat. 'The unconditioned (Anāsrava) is only for those who detach from desire': the unconditioned first Dhyana (Jhāna) is obtained through detachment from desire, referring to the saint detaching from desire in the desire realm. This refers to those who practice in sequence. 'If relying on the first Dhyana (Jhāna) to transcend and leave rebirth, it can also be obtained.' And so on, it is the same for all realms. Question: 'Among these merits, which ones sever afflictions?' Answer: 　The unconditioned eliminates afflictions, and the intermediate of right concentration (Samādhi), 　All intermediate states of concentration are associated with the root of equanimity (Upekṣā). 　　'The unconditioned eliminates afflictions': the unconditioned fundamental first Dhyana (Jhāna) counteracts the afflictions of the eight realms, and so on, the realm of Nothingness (Ākiñcanyāyatana) counteracts the afflictions of the two realms. 'And the intermediate of right concentration (Samādhi)': the intermediate of right concentration (Samādhi) is called the path of expedience (Upāya-mārga), referring to severing the afflictions of the lower realm, and until one has not detached from the desire of the lower realm, one cannot obtain the fundamental right concentration (Samādhi). The rest are not counteractive. 'All intermediate states of concentration are associated with the root of equanimity (Upekṣā)': all intermediate states of concentration are associated with the root of equanimity (Upekṣā), all paths of expedience (Upāya-mārga) are associated with the root of equanimity (Upekṣā), because one has not yet obtained it, joy does not arise. Question: 'As it is said that the higher realms have no body consciousness (Kāya-vijñāna), if those in the higher realms want to see with their eyes, hear with their ears, and touch with their bodies, how do they see, hear, and touch?' Answer: 'The consciousness (Vijñāna) of the Brahma world manifests.' Question: 'Why do the higher realms not have this consciousness (Vijñāna)?' Answer: 'It has been said before that the perception (Vitarka) and observation (Vicāra) of the higher realms are not of this nature, therefore they do not have these three consciousnesses (Vijñāna).'

身。上地欲見欲聞欲觸。初禪識現在前則見聞觸。非欲界非修果故。問何時成就。答。

隨識現在前　　上地則成就　舍則不成就　　心力羸劣故

乃至此識現在前。若眼識若耳識若身識。爾時成就。心羸劣不隱沒無記故。是故剎那成就。從彼起已不隨轉。問已知善穢污正受得時及諸識成就。彼化心云何得一時得幾心。答。

受生及離欲　　得是諸化心　二三及與四　　亦五一時得

有二因緣得化心。受生及離欲。或頓得二三四五受生者。上地沒生梵天。爾時得初禪果二心。一欲界。二初禪。若生二禪得三心。一欲界。二初禪。三即自地。生三禪得四心。下地三自地一。若生四禪得五心。下地四自地一。是說受生得。離欲者。離欲界欲得二心。如前說。初禪離欲得三心。二禪離欲得四心。三禪離欲得五心。是故說。或一剎那得化心而不斷。欲界離欲時最後無閡道作四句。得而不斷者。謂初禪地初禪果化心(離欲界欲時得初禪果化心此心為初禪結所縛故不斷)。斷而不得者。謂欲界第二第三第四禪果化心(三地化心是欲界法故為欲界煩惱縛離欲界欲縛斷初禪未離欲故不得也)。亦得亦斷者。謂欲界初禪果化心。不得不斷者。謂余化心。乃至第三禪離欲隨義說。於此十四化心。欲界四色界十。彼

【現代漢語翻譯】現代漢語譯本身（身體）。上地（更高的禪定境界）欲見欲聞欲觸（想要看、聽、觸控）。初禪識（初禪的意識）現在前則見聞觸（出現時就能看、聽、觸控），非欲界（不是欲界），非修果故（也不是修行的結果）。問：何時成就（什麼時候才能成就）？答：

隨識現在前　　上地則成就　舍則不成就　　心力羸劣故

乃至此識現在前（直到這種意識出現）。若眼識若耳識若身識（無論是眼識、耳識還是身識），爾時成就（那個時候才能成就）。心羸劣不隱沒無記故（因為心力衰弱，不會隱藏或變成無記狀態）。是故剎那成就（所以是剎那間成就）。從彼起已不隨轉（從那裡生起后就不會再改變）。問：已知善穢污正受得時及諸識成就（已經知道了善、惡、染污、清凈的感受獲得的時間以及各種意識的成就），彼化心云何得（那麼化生心是如何獲得的）？一時得幾心（一次能獲得幾種心）？答：

受生及離欲　　得是諸化心　二三及與四　　亦五一時得

有二因緣得化心（有兩種因緣可以獲得化生心）：受生及離欲（受生和離欲）。或頓得二三四五（或者一下子獲得二、三、四、五種）。受生者（受生的情況）：上地沒生梵天（從更高的禪定境界死亡后投生到梵天），爾時得初禪果二心（那時獲得初禪果的兩種心），一欲界（一種是欲界的心），二初禪（一種是初禪的心）。若生二禪得三心（如果投生到二禪，獲得三種心），一欲界（一種是欲界的心），二初禪（一種是初禪的心），三即自地（第三種是自己禪定境界的心）。生三禪得四心（投生到三禪，獲得四種心），下地三自地一（下層禪定境界的三種心，自己禪定境界的一種心）。若生四禪得五心（如果投生到四禪，獲得五種心），下地四自地一（下層禪定境界的四種心，自己禪定境界的一種心）。是說受生得（這是說受生時獲得的情況）。離欲者（離欲的情況）：離欲界欲得二心（離開欲界之慾，獲得兩種心），如前說（如前面所說）。初禪離欲得三心（初禪離欲，獲得三種心）。二禪離欲得四心（二禪離欲，獲得四種心）。三禪離欲得五心（三禪離欲，獲得五種心）。是故說（所以說）：或一剎那得化心而不斷（或者一剎那獲得化生心，但不會中斷）。欲界離欲時最後無閡道作四句（欲界離欲時，最後的無礙道產生四種情況）：得而不斷者（獲得且不中斷）：謂初禪地初禪果化心(離欲界欲時得初禪果化心此心為初禪結所縛故不斷)（指初禪境界的初禪果化生心（離開欲界之慾時獲得初禪果化生心，因為這種心被初禪的煩惱束縛，所以不會中斷））。斷而不得者（中斷但不能獲得）：謂欲界第二第三第四禪果化心(三地化心是欲界法故為欲界煩惱縛離欲界欲縛斷初禪未離欲故不得也)（指欲界的第二、第三、第四禪果化生心（這三種禪定境界的化生心是欲界的法，所以被欲界的煩惱束縛，雖然離開了欲界之慾的束縛，但因為初禪還沒有離開欲，所以不能獲得））。亦得亦斷者（既能獲得又能中斷）：謂欲界初禪果化心（指欲界的初禪果化生心）。不得不斷者（不能獲得也不會中斷）：謂余化心（指其他的化生心）。乃至第三禪離欲隨義說（乃至第三禪離欲，根據意義進行說明）。於此十四化心（在這十四種化生心中），欲界四十（欲界四種，十）。彼（那些）。

【English Translation】 English version Body. Upper realms (higher meditative states) desire to see, desire to hear, desire to touch. When the first Dhyana consciousness arises, then seeing, hearing, and touching occur. It is not of the desire realm, nor is it the result of cultivation. Question: When is it accomplished?

When consciousness arises, 　The upper realm is then accomplished. 　If abandoned, it is not accomplished, 　Because the mind's strength is weak.

Until this consciousness arises, whether it is eye consciousness, ear consciousness, or body consciousness, at that time it is accomplished. Because the mind is weak, it does not hide or become non-recollective. Therefore, it is accomplished in an instant. Once arisen from there, it does not change. Question: It is already known when wholesome, defiled, and pure feelings are obtained, and when the various consciousnesses are accomplished. How are these transformation minds obtained? How many minds are obtained at one time? Answer:

Birth and detachment from desire 　Obtain these transformation minds. 　Two, three, and also four, 　Even five are obtained at one time.

There are two causes for obtaining transformation minds: birth and detachment from desire. Or suddenly obtaining two, three, four, or five. Those who are born: dying from an upper realm and being born in the Brahma heaven, at that time they obtain two minds of the first Dhyana result: one of the desire realm, and one of the first Dhyana. If born in the second Dhyana, they obtain three minds: one of the desire realm, one of the first Dhyana, and the third is of their own realm. If born in the third Dhyana, they obtain four minds: three of the lower realms and one of their own realm. If born in the fourth Dhyana, they obtain five minds: four of the lower realms and one of their own realm. This is the explanation of obtaining through birth. Those who detach from desire: detaching from desire realm desire, they obtain two minds, as previously explained. Detaching from desire in the first Dhyana, they obtain three minds. Detaching from desire in the second Dhyana, they obtain four minds. Detaching from desire in the third Dhyana, they obtain five minds. Therefore, it is said: or in one instant, transformation minds are obtained without ceasing. When detaching from desire in the desire realm, the final unobstructed path creates four situations: obtaining and not ceasing: referring to the transformation mind of the first Dhyana realm and the first Dhyana result (when detaching from desire realm desire, the transformation mind of the first Dhyana result is obtained; this mind is bound by the fetters of the first Dhyana, so it does not cease). Ceasing but not obtaining: referring to the transformation minds of the second, third, and fourth Dhyana results of the desire realm (the transformation minds of these three realms are desire realm dharmas, so they are bound by desire realm afflictions; detaching from the fetters of desire realm desire, but the first Dhyana has not detached from desire, so they cannot be obtained). Both obtaining and ceasing: referring to the transformation mind of the first Dhyana result of the desire realm. Not obtaining and not ceasing: referring to the remaining transformation minds. Up to the third Dhyana, detachment from desire is explained according to the meaning. Among these fourteen transformation minds, the desire realm has four, ** ten. Those.

欲界化心化作欲界化。色界化心化作色界化。自分故。彼化八種。生欲界化欲界化。自身及他身如是。色界生色界亦如是。欲界化四入。色界化二入。何以故。不化根故。是故化無心一心一化或多。但一地也。住神足能令住。雖涅槃化隨轉。如尊者陀驃涅槃已化火燒身。尊者大迦葉全身久住。世尊化教化非分佛事竟故。般涅槃不留化。問為修慧化亦生慧耶。答亦生慧(退生得化心故是先離欲所得修惠也魔天化心是生慧也)。如魔化為佛身。魔天女化身詣佛所。若化人所食之食。若彼化主本欲自養身者。彼食現在。化主身中消也。若本不欲養身者。則彼食但聚在化人處也。問成就幾種化心。答。

或有二三四　　五七及與九　增三或亦五　　如是成化心

若生欲界欲愛盡。梵天愛未盡。及生梵天于彼愛未盡。是成就二。若生第二禪于彼愛未盡。是成就三。若生第三禪于彼愛未盡。是成就四。若生第四禪是成就五。若生欲界及梵天。梵天愛盡二禪愛未盡。是亦成就五。若生二禪二禪愛盡三禪愛未盡。是成就七。如是廣說(應說九及增三五第四禪愛盡生第三禪生第二禪更增三生初禪更增五也)。問若欲界化初禪果。及初禪地化初禪果有何差別。答色界界勝故勝。又欲界第二禪果。色界初禪果欲界去勝(能至二禪

【現代漢語翻譯】現代漢語譯本欲界化心化作欲界化（指由欲界的心變化而成的欲界之化身）。化心化作化（指變化的心創造變化）。因為這是由自身分離出來的。這種變化有八種。在欲界產生變化，產生欲界的化身。自身和他身都是如此。生也是如此（指化身產生的方式與生命產生的方式相似）。欲界的變化有四種入（指四種感官的入口）。變化兩種入（指只能變化兩種感官的入口）。為什麼呢？因為不能變化根（指感官的根本）。因此，變化可以是無心、一心或多心，但都只在一個地（指同一層次的境界）。憑藉神足通可以使化身住世。即使涅槃了，化身也會隨之轉變。例如，尊者陀驃（Dabba，一位阿羅漢）涅槃后，化火焚燒身體。尊者大迦葉（Mahakasyapa，佛陀的弟子）的全身長久住世。世尊（釋迦牟尼佛）的化身教化，是因為佛事未完成的緣故。般涅槃（Parinirvana，完全的涅槃）后，不再留下化身。問：通過修慧（通過修行獲得的智慧）變化，也能產生智慧嗎？答：也能產生智慧（因為退生的化心是先前離欲所得的修慧，魔天變化的心也能產生智慧）。例如，魔（Mara，佛教中的惡魔）變化為佛身。魔天女（Mara's daughters，魔的女兒）變化身體來到佛陀處。如果變化的人所吃的食物，如果變化的主人本來想要滋養自身，那麼食物會立刻在變化主人的身體中消化。如果本來不想要滋養自身，那麼食物就只是聚集在變化的人那裡。問：成就幾種化心？答：或者有二種、三種、四種，五種、七種以及九種，增加三種或者五種，如此成就化心。如果生在欲界，欲愛（對慾望的愛）已經斷盡，梵天愛（對梵天的愛）還沒有斷盡，以及生在梵天，對於梵天的愛還沒有斷盡，這是成就兩種。如果生在第二禪（Dhyana，禪定），對於第二禪的愛還沒有斷盡，這是成就三種。如果生在第三禪，對於第三禪的愛還沒有斷盡，這是成就四種。如果生在第四禪，這是成就五種。如果生在欲界和梵天，梵天愛斷盡，第二禪愛未斷盡，這也是成就五種。如果生在第二禪，第二禪愛斷盡，第三禪愛未斷盡，這是成就七種。如此廣說（應該說九種以及增加三種、五種，第四禪愛斷盡，生在第三禪，生在第二禪，再增加三種，生在初禪，再增加五種）。問：如果欲界變化初禪果（指欲界的心變化出初禪境界的果報），以及初禪地變化初禪果，有什麼差別？答：因為界勝所以勝（指欲界變化的力量更強大）。又欲界第二禪果，初禪果欲界去勝（指欲界的力量更強大，能夠到達第二禪）。

【English Translation】 English version The mind-made transformation of the desire realm transforms into the desire realm (referring to a transformation of the desire realm created by the mind of the desire realm). The transformed mind creates transformation (referring to the transformed mind creating transformation). Because it is separated from oneself. This transformation has eight types. In the desire realm, transformation arises, creating the transformation of the desire realm. The self and others are like this. Birth is also like this (referring to the way a transformation arises is similar to the way life arises). The transformation of the desire realm has four entrances (referring to the four sensory entrances). Transformation of two entrances (referring to only being able to transform two sensory entrances). Why? Because it cannot transform the root (referring to the root of the senses). Therefore, transformation can be without mind, with one mind, or with many minds, but all are only in one realm (referring to the same level of existence). By means of spiritual power, one can cause the transformation to abide in the world. Even if one has attained Nirvana, the transformation will follow. For example, Venerable Dabba (an Arhat) after attaining Nirvana, transformed fire to burn his body. Venerable Mahakasyapa (a disciple of the Buddha) his whole body remained for a long time. The World Honored One (Sakyamuni Buddha)'s transformation teaches because the Buddha's work is not yet complete. After Parinirvana (complete Nirvana), no transformation is left behind. Question: Through cultivating wisdom (wisdom gained through practice) transformation, can wisdom also arise? Answer: Wisdom can also arise (because the regressive transformed mind is the cultivated wisdom previously obtained from detachment from desire, the transformed mind of the Mara heaven can also produce wisdom). For example, Mara (the demon in Buddhism) transforms into the body of the Buddha. Mara's daughters (the daughters of Mara) transformed their bodies and came to the Buddha. If the food eaten by the transformed person, if the master of the transformation originally wanted to nourish himself, then the food will immediately be digested in the body of the master of the transformation. If he originally did not want to nourish himself, then the food will only gather at the place of the transformed person. Question: How many kinds of transformed minds are accomplished? Answer: Or there are two, three, four, five, seven, and nine, increasing by three or five, thus accomplishing the transformed mind. If one is born in the desire realm, and the desire-love (love for desires) has been completely exhausted, but the Brahma-love (love for Brahma) has not been exhausted, and one is born in the Brahma realm, and the love for Brahma has not been exhausted, this is accomplishing two. If one is born in the second Dhyana (meditation), and the love for the second Dhyana has not been exhausted, this is accomplishing three. If one is born in the third Dhyana, and the love for the third Dhyana has not been exhausted, this is accomplishing four. If one is born in the fourth Dhyana, this is accomplishing five. If one is born in the desire realm and the Brahma realm, the Brahma-love is exhausted, and the second Dhyana-love is not exhausted, this is also accomplishing five. If one is born in the second Dhyana, the second Dhyana-love is exhausted, and the third Dhyana-love is not exhausted, this is accomplishing seven. Thus, broadly speaking (it should be said nine and increasing by three, five, the fourth Dhyana-love is exhausted, born in the third Dhyana, born in the second Dhyana, then increasing by three, born in the first Dhyana, then increasing by five). Question: If the desire realm transforms the fruit of the first Dhyana (referring to the mind of the desire realm transforming the result of the first Dhyana realm), and the land of the first Dhyana transforms the fruit of the first Dhyana, what is the difference? Answer: Because the realm is superior, it is superior (referring to the power of the desire realm transformation being stronger). Also, the desire realm's second Dhyana fruit, the first Dhyana fruit, the desire realm going is superior (referring to the power of the desire realm being stronger, being able to reach the second Dhyana).

故言去勝)色界界勝。一切化皆如是說(離欲得化心及方便得化心各有十四種上地下生時得先離欲所得十四種)。

雜阿毗曇心論卷第七大正藏第 28 冊 No. 1552 雜阿毗曇心論

雜阿毗曇心論卷第八

尊者法救造

宋天竺三藏僧伽跋摩等譯

修多羅品第八

已說定。修多羅今當說。

一切智所說　　修多羅妙義　我今當少說　　修行宜善聽

知一切故說一切智。一切者。謂十二入。于彼自相共相一切悉知。所說者。一切智人親自演說。妙義者。謂甚深性相微妙義也。此微妙義是修多羅說故言修多羅妙義。今者。謂此論。少說者。以牟尼所說無量無邊故言少說。修多羅者。凡有五義。一曰出生。出生諸義故。二曰泉涌。義味無盡故。三曰顯示。顯示諸義故。四曰繩墨。辨諸邪正故。五曰結鬘。貫穿諸法故。如是五義。是修多羅義。雖義不在說而因說顯現。故言說義。謂因說名轉因名顯義。善聽者。宜一其心決定善聽。問世尊說施戒修。彼一一有幾種。答。

惠施持凈戒　　是各有四種　修禪則有二　　說名為功德

畏三種畏。欲方便令度三畏故。世尊略說此三種功德。彼畏貧窮畏者方便令度是故說施。畏惡道畏者方便令度是故說戒

【現代漢語翻譯】故言去勝(Gù yán qù shèng)界勝(jiè shèng)。一切化皆如是說(Yīqiè huà jiē rú shì shuō)(離欲得化心及方便得化心各有十四種上地下生時得先離欲所得十四種)(Lí yù dé huà xīn jí fāngbiàn dé huà xīn gè yǒu shísì zhǒng shàng dì xià shēng shí dé xiān lí yù suǒdé shísì zhǒng)。

雜阿毗曇心論卷第七(Zá Āpídámó Xīnlùn juǎn dì qī) 大正藏第 28 冊 No. 1552 雜阿毗曇心論(Dàzhèngzàng dì 28 cè No. 1552 Zá Āpídámó Xīnlùn)

雜阿毗曇心論卷第八(Zá Āpídámó Xīnlùn juǎn dì bā)

尊者法救造(Zūnzhě Fǎjiù zào)

宋天竺三藏僧伽跋摩等譯(Sòng Tiānzhú Sānzàng Sēngqié Bámó děng yì)

修多羅品第八(Xiūduōluó pǐn dì bā)

已說定。修多羅今當說。(Yǐ shuō dìng. Xiūduōluó jīn dāng shuō.)

一切智所說修多羅妙義(Yīqièzhì suǒ shuō Xiūduōluó miào yì) 我今當少說修行宜善聽(Wǒ jīn dāng shǎo shuō Xiūxíng yí shàn tīng)

知一切故說一切智(Yīqièzhì)(knowing all)。一切者(Yīqiè zhě)。謂十二入(wèi shí'èr rù)(the twelve entrances)。于彼自相共相一切悉知(Yú bǐ zì xiāng gòng xiāng yīqiè xī zhī)。所說者(Suǒ shuō zhě)。一切智人親自演說(yīqièzhì rén qīnzì yǎnshuō)。妙義者(Miào yì zhě)。謂甚深性相微妙義也(wèi shènshēn xìngxiàng wēimiào yì yě)。此微妙義是修多羅說故言修多羅妙義(Cǐ wēimiào yì shì xiūduōluó shuō gù yán xiūduōluó miào yì)。今者(Jīn zhě)。謂此論(wèi cǐ lùn)。少說者(Shǎo shuō zhě)。以牟尼(Móuní)(sage)所說無量無邊故言少說(suǒ shuō wúliàng wúbiān gù yán shǎo shuō)。修多羅者(Xiūduōluó zhě)。凡有五義(fán yǒu wǔ yì)。一曰出生(yī yuē chūshēng)。出生諸義故(chūshēng zhū yì gù)。二曰泉涌(èr yuē quán yǒng)。義味無盡故(yì wèi wújìn gù)。三曰顯示(sān yuē xiǎnshì)。顯示諸義故(xiǎnshì zhū yì gù)。四曰繩墨(sì yuē shéngmò)。辨諸邪正故(biàn zhū xiézhèng gù)。五曰結鬘(wǔ yuē jiémán)。貫穿諸法故(guànchuān zhū fǎ gù)。如是五義(Rú shì wǔ yì)。是修多羅義(shì xiūduōluó yì)。雖義不在說而因說顯現(Suī yì bùzài shuō ér yīn shuō xiǎnxiàn)。故言說義(gù yán shuō yì)。謂因說名轉因名顯義(wèi yīn shuō míng zhuǎn yīn míng xiǎn yì)。善聽者(Shàn tīng zhě)。宜一其心決定善聽(yí yī qí xīn juédìng shàn tīng)。問世尊說施戒修(Wèn Shìzūn shuō shī jiè xiū)。彼一一有幾種(bǐ yī yī yǒu jǐ zhǒng)。答(Dá)。

惠施持凈戒是各有四種(Huìshī chí jìngjiè Shì gè yǒu sì zhǒng) 修禪則有二說名為功德(Xiū chán zé yǒu èr Shuō míng wéi gōngdé)

畏三種畏(Wèi sān zhǒng wèi)。欲方便令度三畏故(yù fāngbiàn lìng dù sān wèi gù)。世尊略說此三種功德(Shìzūn lüè shuō cǐ sān zhǒng gōngdé)。彼畏貧窮畏者方便令度是故說施(bǐ wèi pínqióng wèi zhě fāngbiàn lìng dù shì gù shuō shī)。畏惡道畏者方便令度是故說戒(wèi èdào wèi zhě fāngbiàn lìng dù shì gù shuō jiè)。

【English Translation】 Therefore, it is said that 'going beyond' (Gù yán qù shèng) is the 'superior realm' (jiè shèng). All transformations are explained in this way (Yīqiè huà jiē rú shì shuō) (Obtaining transformed mind through detachment and obtaining transformed mind through skillful means each have fourteen kinds; when ascending from below or descending from above, the fourteen kinds obtained through prior detachment are obtained first) (Lí yù dé huà xīn jí fāngbiàn dé huà xīn gè yǒu shísì zhǒng shàng dì xià shēng shí dé xiān lí yù suǒdé shísì zhǒng).

Miscellaneous Abhidharma Heart Treatise, Volume 7 (Zá Āpídámó Xīnlùn juǎn dì qī) Taisho Tripitaka, Volume 28, No. 1552, Miscellaneous Abhidharma Heart Treatise (Dàzhèngzàng dì 28 cè No. 1552 Zá Āpídámó Xīnlùn)

Miscellaneous Abhidharma Heart Treatise, Volume 8 (Zá Āpídámó Xīnlùn juǎn dì bā)

Composed by Venerable Dharmatrāta (Zūnzhě Fǎjiù zào)

Translated by Tripiṭaka Saṅghavarman (Sēngqié Bámó) and others from Tianzhu (India) during the Song Dynasty (Sòng Tiānzhú Sānzàng Sēngqié Bámó děng yì)

Chapter 8: Sutra (Xiūduōluó pǐn dì bā)

The section on 'dhyana' has been discussed. Now, the 'sutra' will be discussed. (Yǐ shuō dìng. Xiūduōluó jīn dāng shuō.)

The All-Knowing One speaks of the Sutra's wonderful meaning (Yīqièzhì suǒ shuō Xiūduōluó miào yì) I will now speak briefly; practitioners should listen well (Wǒ jīn dāng shǎo shuō Xiūxíng yí shàn tīng)

'Knowing all,' therefore it is called 'All-Knowing' (Yīqièzhì) (knowing all). 'All' (Yīqiè zhě) refers to the 'twelve entrances' (wèi shí'èr rù) (the twelve entrances). He knows all their individual and shared characteristics (Yú bǐ zì xiāng gòng xiāng yīqiè xī zhī). 'What is spoken' (Suǒ shuō zhě) is personally expounded by the All-Knowing One (yīqièzhì rén qīnzì yǎnshuō). 'Wonderful meaning' (Miào yì zhě) refers to the profound nature and subtle meaning (wèi shènshēn xìngxiàng wēimiào yì yě). This subtle meaning is spoken in the sutras, hence the term 'Sutra's wonderful meaning' (Cǐ wēimiào yì shì xiūduōluó shuō gù yán xiūduōluó miào yì). 'Now' (Jīn zhě) refers to this treatise (wèi cǐ lùn). 'Speaking briefly' (Shǎo shuō zhě) is because what the Sage (Móuní) (sage) spoke is immeasurable and boundless, hence the term 'speaking briefly' (suǒ shuō wúliàng wúbiān gù yán shǎo shuō). 'Sutra' (Xiūduōluó zhě) has five meanings (fán yǒu wǔ yì). First, 'birth' (yī yuē chūshēng), because it gives birth to all meanings (chūshēng zhū yì gù). Second, 'springing forth' (èr yuē quán yǒng), because the taste of its meaning is inexhaustible (yì wèi wújìn gù). Third, 'displaying' (sān yuē xiǎnshì), because it displays all meanings (xiǎnshì zhū yì gù). Fourth, 'carpenter's line' (sì yuē shéngmò), because it distinguishes between what is right and wrong (biàn zhū xiézhèng gù). Fifth, 'garland' (wǔ yuē jiémán), because it strings together all dharmas (guànchuān zhū fǎ gù). These five meanings (Rú shì wǔ yì) are the meaning of 'sutra' (shì xiūduōluó yì). Although the meaning is not in the speaking, it is revealed through the speaking (Suī yì bùzài shuō ér yīn shuō xiǎnxiàn). Therefore, it is called 'the meaning of speaking' (gù yán shuō yì), meaning that the name is transferred through speaking, and the meaning is revealed through the name (wèi yīn shuō míng zhuǎn yīn míng xiǎn yì). 'Listening well' (Shàn tīng zhě) means one should focus their mind and listen attentively (yí yī qí xīn juédìng shàn tīng). Question: The World Honored One (Shìzūn) spoke of giving, precepts, and cultivation (Wèn Shìzūn shuō shī jiè xiū). How many kinds are there of each of these (bǐ yī yī yǒu jǐ zhǒng)? Answer (Dá).

'Generosity, upholding pure precepts, each has four kinds (Huìshī chí jìngjiè Shì gè yǒu sì zhǒng) Cultivating dhyana has two, and these are called merits (Xiū chán zé yǒu èr Shuō míng wéi gōngdé)

Fearing three kinds of fear (Wèi sān zhǒng wèi). Wishing to skillfully enable crossing over these three fears (yù fāngbiàn lìng dù sān wèi gù). The World Honored One (Shìzūn) briefly spoke of these three kinds of merits (Shìzūn lüè shuō cǐ sān zhǒng gōngdé). Fearing the fear of poverty, skillfully enabling crossing over, therefore giving is spoken of (bǐ wèi pínqióng wèi zhě fāngbiàn lìng dù shì gù shuō shī). Fearing the fear of evil destinies, skillfully enabling crossing over, therefore precepts are spoken of (wèi èdào wèi zhě fāngbiàn lìng dù shì gù shuō jiè).

。畏生死畏者。方便令度是故說修。問何等為施性。答。

無貪相應思　　俱起同一果　眾具處所生　　此則是施性

無貪善根相應思。施物處所生。及隨轉身口業。是五陰施自性。以說色香味等具足故。言思愿等非施者不然。何以故。於物說施名世尊開發施主心故令思愿堅牢故。於物說施名即是施物處所生。問前說四種施。何等為施種。答。

所謂自攝受　　亦復攝受他　或有二俱攝　　或二俱不攝

有自攝故施。有攝他故施。有攝自他故施。有報恩故不為攝自他施(謂阿羅漢供養佛為報恩故不為自他)。彼自攝者。

若未離欲者　　供養于支提　及凡夫離欲　　是名自安施

聖人未離欲。及凡夫離欲。供養支提。則自攝施。以施受欲界報故。謂未離欲者生欲界故。凡夫雖離欲生色無色界。后還受欲界后報及不定報。是名自攝不攝他。何以故。支提非眾生故。

離欲非凡夫　　除其現法果　施與諸眾生　　是名為攝他

若阿羅漢。若阿那含。除起現法果施。若余施為眾生者。是名攝他非自攝。阿羅漢生非分故。阿那含雖受生在色無色界。而不受施果。以因果斷故建立界。

未離欲界欲　　已離欲凡夫　施與諸眾生　　當知二俱攝

謂聖人未離欲。及

【現代漢語翻譯】畏懼生死的人，爲了方便讓他們解脫，所以才說要修行。問：什麼是佈施的自性？答：

無貪相應思　　俱起同一果　　眾具處所生　　此則是施性

與無貪善根相應的思，佈施物品的處所產生，以及隨之而來的身口行為，這五蘊就是佈施的自性。因為（佈施）包含了色、香、味等完備的物品。如果說思念、願望等不是佈施，那是不對的。為什麼呢？因為世尊說對物品的佈施，是爲了啓發佈施者的心，使他們的思念和願望更加堅定。對物品的佈施，就是佈施物品的處所產生（的佈施）。問：前面說的四種佈施，哪一種是佈施的種類？答：

所謂自攝受　　亦復攝受他　　或有二俱攝　　或二俱不攝

有因為自己獲得利益而佈施，有因為使他人獲得利益而佈施，有因為使自己和他人都能獲得利益而佈施，有因為報恩而不爲了自己或他人而佈施（指阿羅漢(Arhat)供養佛(Buddha)是爲了報恩，而不是爲了自己或他人）。其中自己獲得利益的佈施是：

若未離欲者　　供養于支提(cetiya) 　　及凡夫離欲　　是名自安施

聖人沒有脫離慾望，以及凡夫脫離慾望，供養支提(cetiya)，就是自己獲得利益的佈施。因為佈施會得到欲界的果報。指未脫離慾望的人會生在欲界。凡夫雖然脫離了慾望，會生在色界和無色界，但之後還會接受欲界的后報以及不定的果報。這叫做自己獲得利益但不使他人獲得利益。為什麼呢？因為支提(cetiya)不是眾生。

離欲非凡夫　　除其現法果　　施與諸眾生　　是名為攝他

如果是阿羅漢(Arhat)，如果是阿那含(Anagami)，除了能立即產生效果的佈施，如果其餘的佈施是給眾生的，這叫做使他人獲得利益而不是自己獲得利益。阿羅漢(Arhat)的果報不是分段生死的，阿那含(Anagami)雖然會受生在色界和無色界，但不會接受佈施的果報，因為因果已經斷絕，所以建立了界限。

未離欲界欲　　已離欲凡夫　　施與諸眾生　　當知二俱攝

指聖人沒有脫離慾望，以及

【English Translation】 Those who fear birth and death are taught to cultivate themselves for the sake of liberation. Question: What is the nature of giving (dana)? Answer:

'Thought associated with non-greed, Arising together, same result. Arising from objects and places, This is the nature of giving.'

Thought associated with the root of non-greed, arising from the place of the object of giving, and the physical and verbal actions that follow, these five aggregates are the self-nature of giving. Because it is said to include complete objects such as form, smell, and taste. If thoughts and wishes are said not to be giving, that is not correct. Why? Because the World Honored One (世尊) speaks of giving to objects in order to inspire the giver's mind and make their thoughts and wishes firm. Speaking of giving to objects means that giving arises from the place of the object of giving. Question: Of the four types of giving mentioned earlier, which is the type of giving? Answer:

'So-called self-benefit, Also benefiting others. Or benefiting both, Or benefiting neither.'

There is giving because of self-benefit, giving because of benefiting others, giving because of benefiting both self and others, and giving because of repaying kindness without benefiting self or others (referring to an Arhat (阿羅漢) making offerings to the Buddha (佛) to repay kindness, not for self or others). Among them, giving for self-benefit is:

'If not yet detached from desire, Making offerings to a cetiya (支提). And ordinary people detached from desire, This is called self-securing giving.'

Sages who have not detached from desire, and ordinary people who have detached from desire, making offerings to a cetiya (支提), is giving for self-benefit. Because giving will receive the reward of the desire realm. It refers to those who have not detached from desire being born in the desire realm. Although ordinary people have detached from desire, they will be born in the form and formless realms, but later they will still receive the subsequent rewards of the desire realm and uncertain rewards. This is called self-benefit but not benefiting others. Why? Because a cetiya (支提) is not a sentient being.

'Detached from desire, not ordinary people, Except for the fruit of present dharma. Giving to all sentient beings, This is called benefiting others.'

If it is an Arhat (阿羅漢), if it is an Anagami (阿那含), except for giving that produces immediate results, if the remaining giving is to sentient beings, this is called benefiting others but not self-benefit. The result of an Arhat (阿羅漢) is not segmented birth and death, although an Anagami (阿那含) will be born in the form and formless realms, they will not receive the reward of giving, because the cause and effect have been cut off, so boundaries are established.

'Not yet detached from desire realm desire, Ordinary people already detached from desire, Giving to all sentient beings, Know that both are benefited.'

Refers to sages who have not detached from desire, and

離欲凡夫施與眾生。當知二俱攝。

離欲非凡夫　　除其現法果　供養于支提　　是則俱不攝

若阿羅漢。若阿那含。除起現法果施而供養支提。此非自攝亦非攝他。阿羅漢無生故。阿那含雖有生而欲界非分故不自攝。支提非眾生故不攝他。彼憶念本恩。為報恩故佛雖般涅槃猶供養支提。複次。

或有為攝他　　供養于支提　無量眾見聞　　皆生隨喜心

或供養支提亦為攝他。以幢幡花蓋燒香散花供養支提。令無量眾生見者隨喜生天解脫因。是故世尊修多羅說。于未曾立處建立支提能生梵福。以攝無量眾生故名梵福。問齊何當言梵福。答有說。除近佛地菩薩。諸餘一切眾生能生大富大力等增上果業。是梵福量。復有說者。世界成時一切眾生。器世界生。此能生器世界業。是名梵福量。又復此施。

謂彼希望等　　七種施非上　第八莊嚴心　　是名最勝施

世尊說八種施。謂希望施。怖畏施。反報施。期報施。家法施。生天施。求名施。為莊嚴心為調伏心為順修行為得最上義故施。希望施者。選擇福田欲求多果故施來求者。施來求者施是舊阿毗曇說希望施。怖畏施者。方于亡失施故施。謂見有失想寧施不失。反報施者。曾得彼利云何不報。期報施者。若施於彼期彼還報。家法施者

【現代漢語翻譯】現代漢語譯本離欲的凡夫佈施給眾生，應當知道這兩種情況都包含在內。

如果離欲者不是凡夫（指聖者），除了爲了獲得現世果報而佈施，或者供養佛塔（支提，Caitya，指佛塔或聖地），那麼這兩種情況都不包含在內。

如果阿羅漢（Arhat，已證悟者）或阿那含（Anāgāmin，不還果），除了爲了獲得現世果報而佈施，或者供養佛塔，這種情況既不屬於自攝，也不屬於攝他。阿羅漢因為沒有來世的生，阿那含雖然有生，但因為不屬於欲界，所以不屬於自攝。佛塔不是眾生，所以不屬於攝他。他們憶念佛陀的根本恩德，爲了報恩，即使佛陀已經般涅槃（Parinirvana，圓寂），仍然供養佛塔。再者：

或者爲了攝受他人，而供養佛塔，無數的眾生見聞之後，都生起隨喜之心。

或者供養佛塔也是爲了攝受他人。用幢幡、花蓋、燒香、散花來供養佛塔，使無數的眾生見到后隨喜，從而種下生天和解脫的因。因此，世尊在修多羅（Sutra，經）中說，在未曾建立佛塔的地方建立佛塔，能夠產生梵福。因為能夠攝受無數的眾生，所以稱為梵福。問：達到什麼程度才能稱為梵福？答：有人說，除了接近佛地的菩薩（Bodhisattva，菩薩），其餘一切眾生都能因此產生大富大力等增上的果報，這就是梵福的量。還有人說，世界形成時，一切眾生，器世界產生，此能產生器世界的業，這稱為梵福的量。又，這種佈施：

所謂希望等七種佈施不是最上的，第八種以莊嚴心而行的佈施，才稱為最殊勝的佈施。

世尊說了八種佈施，即希望施、怖畏施、反報施、期報施、家法施、生天施、求名施，以及爲了莊嚴心、爲了調伏心、爲了順應修行、爲了獲得最上意義而施。希望施是指，選擇福田，想要獲得更多果報而佈施給前來乞求的人。佈施給前來乞求的人，這是舊阿毗曇（Abhidhamma，論）所說的希望施。怖畏施是指，害怕失去而佈施，認為與其失去不如佈施。反報施是指，曾經得到過別人的利益，想著怎麼能不回報。期報施是指，如果佈施給某人，就期望他將來回報。家法施是指

【English Translation】 English version When a non-attached ordinary person gives to sentient beings, it should be known that both are included.

If a non-attached person is not an ordinary person (referring to a noble one), except for giving to obtain present-life rewards, or making offerings to a stupa (Caitya, meaning pagoda or holy site), then neither of these is included.

If an Arhat (Arhat, an enlightened being) or an Anāgāmin (Anāgāmin, a non-returner) except for giving to obtain present-life rewards, or making offerings to a stupa, this is neither self-included nor other-included. An Arhat is not self-included because they have no future birth, and an Anāgāmin is not self-included because although they have birth, it is not in the desire realm. A stupa is not a sentient being, so it is not other-included. They remember the fundamental kindness of the Buddha, and to repay this kindness, even though the Buddha has already attained Parinirvana (Parinirvana, complete nirvana), they still make offerings to the stupa. Furthermore:

Or, to gather others in, offerings are made to a stupa, and countless beings, seeing and hearing this, all generate joyful hearts.

Or, offering to a stupa is also to gather others in. Using banners, canopies of flowers, burning incense, and scattering flowers to make offerings to a stupa, causing countless sentient beings who see it to rejoice, thereby planting the cause for rebirth in heaven and liberation. Therefore, the World-Honored One said in the Sutra (Sutra, scripture) that establishing a stupa in a place where one has never been established can generate Brahma-fortune. Because it can gather countless sentient beings, it is called Brahma-fortune. Question: To what extent can it be called Brahma-fortune? Answer: Some say that, except for Bodhisattvas (Bodhisattva, an enlightened being who postpones nirvana to help others) who are close to the Buddha-land, all other sentient beings can generate increasing results such as great wealth and great strength, and this is the measure of Brahma-fortune. Others say that when the world is formed, all sentient beings and the container world are produced, and this can generate the karma of the container world, which is called the measure of Brahma-fortune. Moreover, this giving:

The so-called seven types of giving, such as hope, are not the highest; the eighth type of giving, which is done with a mind of adornment, is called the most excellent giving.

The World-Honored One spoke of eight types of giving, namely, giving with hope, giving with fear, giving in return, giving with expectation, giving according to family tradition, giving for rebirth in heaven, giving for fame, and giving for the sake of adorning the mind, for the sake of taming the mind, for the sake of conforming to practice, and for the sake of obtaining the highest meaning. Giving with hope refers to choosing a field of merit, wanting to obtain more rewards, and giving to those who come to beg. Giving to those who come to beg is the giving with hope mentioned in the old Abhidhamma (Abhidhamma, Buddhist philosophical texts). Giving with fear refers to giving because one is afraid of losing, thinking that it is better to give than to lose. Giving in return refers to thinking about how not to repay someone from whom one has received benefits. Giving with expectation refers to expecting someone to repay in the future if one gives to them. Giving according to family tradition refers to

。習先人施非自信施。生天施者。求生天故施。求名施者。為稱譽故施。此七種施。慧所鄙故非上。不求生死樂施是名莊嚴心施。此道方便施故於財施中最為第一。是名上施。已說施。施果今當說。

壽色力安樂　　辯才等五種　施報百千等　　施主之所獲

佈施如上說。五種如世尊施五德修多羅中說。食已壽非不食。是故施壽。乃至辯才亦復如是。相似因生相似果。謂得長壽乃至辯才報。如種外種隨類收實。此亦如是。壽者。謂人天非惡趣。此以持因故說施壽。如說。離殺生修習多修習得長壽。此以招引因故說。譬如二種母。生母及養母。離殺生者如生母。施食者如養母。施畜生五種報得百倍福。謂和合者得。如是廣說。見道中雖不食而能受施。已說施及果。謂即施即果今當說。

慈無諍滅定　　見道及無學　從彼正受起　　施者得即果

慈心無諍三昧。滅盡三昧。見道阿羅漢果從此起已。若有施者得即果。何以故。于無量眾生以安饒益相。是慈以慈熏身故。從此起已施者得即果。無諍三昧令無量眾生煩惱不起。以廣攝功德熏身故。從此起已施者得即果。滅盡三昧以廣功德熏身故。似涅槃故。從此起已施者得即果。見道所斷結永盡。以聖道熏身故。從此起已施者得即果。修道斷結永盡心得

【現代漢語翻譯】現代漢語譯本：『習先人施非自信施』：模仿先人的施捨，但並非出於自己的真誠信仰。『生天施者。求生天故施』：爲了來世能夠昇天而進行的施捨。『求名施者。為稱譽故施』：爲了獲得名聲和讚譽而進行的施捨。這七種施捨，因為被智慧所鄙視，所以不是上等的施捨。不追求生死輪迴中的快樂而進行的施捨，這被稱為莊嚴心施。這種以證悟為目的的施捨，在所有財物施捨中最為殊勝，被稱為上施。以上已經講述了施捨，現在將要講述施捨的果報。

『壽色力安樂　　辯才等五種施報百千等　　施主之所獲』

佈施的果報如上所說。這五種果報，如世尊在『施五德修多羅』中所說：飲食能增長壽命，不飲食則不能，所以說施捨能增長壽命。乃至辯才也是如此。相似的因產生相似的果，即獲得長壽乃至辯才的果報。如同種植外來的種子，會收穫同類的果實一樣，這裡也是如此。長壽，指的是在人道和天道中獲得長壽，而不是在惡趣中。這是因為持戒等善因才能獲得長壽，所以說施捨能增長壽命。如同經中所說：遠離殺生，並經常修習，就能獲得長壽。這是從招引果報的因的角度來說的。譬如兩種母親，生母和養母。遠離殺生就像生母，施捨食物就像養母。施捨給畜生，能獲得百倍的福報，如果能和合僧眾，獲得的福報將更加廣大。在見道位中，即使不飲食也能接受施捨。以上已經講述了施捨及其果報，現在將要講述即施即果的情況。

『慈無諍滅定　　見道及無學從彼正受起　　施者得即果』

從慈心三昧、無諍三昧、滅盡三昧、見道（見道, Darśana-mārga）和阿羅漢果（阿羅漢果, Arhat）中出定后，如果有人進行施捨，就能立即獲得果報。為什麼呢？因為慈心三昧以利益無量眾生為目標，以慈悲熏習身心，所以從慈心三昧出定後進行施捨，施者能立即獲得果報。無諍三昧能使無量眾生不起煩惱，以廣泛攝取功德熏習身心，所以從無諍三昧出定後進行施捨，施者能立即獲得果報。滅盡三昧以廣大功德熏習身心，類似於涅槃的境界，所以從滅盡三昧出定後進行施捨，施者能立即獲得果報。見道位能使所斷的煩惱永遠斷盡，以聖道熏習身心，所以從見道位出定後進行施捨，施者能立即獲得果報。修道位能使所斷的煩惱永遠斷盡，心得……

【English Translation】 English version: 'Practicing generosity like predecessors without genuine faith': Imitating the generosity of predecessors, but not from one's own sincere belief. 'Giving with the intention of being reborn in heaven: Giving with the intention of being reborn in heaven in the next life. 'Giving for fame: Giving for the sake of gaining fame and praise. These seven types of giving are not superior because they are despised by wisdom. Giving without seeking pleasure in the cycle of birth and death is called 'giving with an adorned mind'. This kind of giving, which aims at enlightenment, is the most excellent among all material giving and is called 'superior giving'. The act of giving has been described above, and now the result of giving will be described.

'Longevity, complexion, strength, happiness, Eloquence, and other five qualities, The reward of giving is a hundred or a thousandfold, Which the giver obtains.'

The results of giving are as described above. These five results are as the World Honored One said in the 'Sutra on the Five Virtues of Giving': Eating increases lifespan, and not eating does not, so it is said that giving increases lifespan. The same is true for eloquence. Similar causes produce similar results, that is, obtaining the results of longevity and eloquence. Just as planting foreign seeds yields similar fruits, so it is here. Longevity refers to obtaining longevity in the realms of humans and gods, not in the evil realms. This is because of the good causes of upholding precepts, so it is said that giving increases lifespan. As it is said in the sutras: 'Abstaining from killing and practicing it frequently will result in longevity.' This is from the perspective of the cause that attracts the result. Like two kinds of mothers, a birth mother and a nurturing mother. Abstaining from killing is like a birth mother, and giving food is like a nurturing mother. Giving to animals can obtain a hundredfold merit, and if one can harmonize the Sangha, the merit obtained will be even greater. In the stage of the Path of Seeing (Darśana-mārga), even without eating, one can receive offerings. The act of giving and its results have been described above, and now the situation of 'giving is the result' will be described.

'Loving-kindness, non-contention, cessation, The Path of Seeing and the state of No-More-Learning (Arhat), When arising from those correct samādhis, The giver obtains the immediate result.'

After emerging from the samādhi of loving-kindness, the samādhi of non-contention, the samādhi of cessation, the Path of Seeing (Darśana-mārga), and the fruit of Arhat (Arhat), if someone gives, they will immediately obtain the result. Why? Because the samādhi of loving-kindness aims to benefit countless beings, and the mind and body are imbued with compassion, so after emerging from the samādhi of loving-kindness and giving, the giver can immediately obtain the result. The samādhi of non-contention can prevent countless beings from arising afflictions, and the mind and body are imbued with the merit of widely embracing virtues, so after emerging from the samādhi of non-contention and giving, the giver can immediately obtain the result. The samādhi of cessation imbues the mind and body with great merit, similar to the state of Nirvana, so after emerging from the samādhi of cessation and giving, the giver can immediately obtain the result. The Path of Seeing can cause the defilements that are to be cut off to be completely eradicated, and the mind and body are imbued with the holy path, so after emerging from the Path of Seeing and giving, the giver can immediately obtain the result. The Path of Cultivation can cause the defilements that are to be cut off to be completely eradicated, and the mind obtains...

自在住阿羅漢果。從此起已施者得即果。已說即果大果今當說。

父母若病人　　及與說法師　近佛諸菩薩　　施者得大果

施此五種人得大果。何以故。父母長育生身恩故施者得大果。病者無所依怙增悲心故施者得大果。說法者增長法身故示人善惡故施者得大果。近佛地者積集功德廣攝眾生故施者得大果。問為思愿勝令施清凈。為福田勝耶。若思愿勝者。何故世尊讚歎福田。若福田勝者。何故施一福田而果不得等耶。答思愿勝故施清凈。福田因力故。是故先說思愿及眷屬名佈施福。以淳凈心離身財求隨智慧行。如是施者則獲大果。若異者彼求名稱施勝福田。非大人施。若以田力生罪福者。不成田力等。應得無間業而不得故。當知思願力也。功德福田能起勝思愿。是故世尊讚歎福田。問已知長養生身施。長養法身施復云何。答。

善說諸經法　　遠離諸顛倒　不謗于牟尼　　是說為法施

于修多羅毗尼阿毗曇。真實分別不著名利廣攝眾生。是名法施。彼雖無想著而顛倒說。誹謗如來真實因緣。而作異想。當知此則亂心因緣。雖說不顛倒而心染著。如彼商人。是故偈說。不知牟尼說。如刀火及毒。於此善分別猶如食甘露。複次三種顛倒。謂法顛倒。人顛倒。時顛倒。法顛倒者。如有說。修習凈

【現代漢語翻譯】現代漢語譯本自在住阿羅漢果（Arahan fruit，證得阿羅漢果位的狀態）。從此果位開始佈施，施者立即獲得果報。之前已經說過立即獲得的果報和大果報，現在將要說更大的果報。

如果佈施給父母、病人，以及說法師（Dharma teacher，宣講佛法之人），親近佛陀的諸菩薩（Bodhisattva，為救度眾生而發誓成佛之人），施者將獲得大果報。

佈施給這五種人能獲得大果報。為什麼呢？因為父母養育了我們的色身，恩情深重，所以佈施給父母能獲得大果報。病人無依無靠，令人心生悲憫，所以佈施給病人能獲得大果報。說法師增長我們的法身，教導我們分辨善惡，所以佈施給說法師能獲得大果報。親近佛地之人，積聚功德，廣泛攝受眾生，所以佈施給他們能獲得大果報。有人問：是思念和願力殊勝，能使佈施清凈？還是福田殊勝呢？如果思念和願力殊勝，為什麼世尊（World Honored One，佛陀的尊稱）讚歎福田？如果福田殊勝，為什麼佈施給一個福田，而獲得的果報卻不相等呢？回答是：思念和願力殊勝，能使佈施清凈。福田是因為具有因緣的力量。所以先說思念和眷屬，名為佈施的福報。以純凈的心，不為身外之物所求，隨順智慧而行。這樣佈施的人，就能獲得大果報。如果不是這樣，他們追求名聲而佈施給殊勝的福田，這不是大丈夫的佈施。如果因為福田的力量而產生罪福，那就不能成就福田的力量相等。應該得到無間地獄的業報，卻得不到，應當知道這是思念和願力的力量。功德福田能生起殊勝的思念和願力。所以世尊讚歎福田。有人問：已經知道長養色身的佈施，那麼長養法身的佈施又是什麼呢？回答是：

善於宣說諸經法，遠離各種顛倒妄見，不誹謗牟尼（Muni，佛陀的稱號），這就是所謂的法施。

對於修多羅（Sutra，佛經）、毗尼（Vinaya，戒律）、阿毗曇（Abhidhamma，論藏），真實地分別，不追求名利，廣泛地攝受眾生。這叫做法施。他們雖然沒有執著，卻顛倒地說，誹謗如來（Tathagata，佛陀的稱號）真實的因緣，而產生不同的想法。應當知道這是擾亂心識的因緣。雖然說的不顛倒，但是內心染著，就像那些商人一樣。所以偈頌說：不知道牟尼所說，就像刀、火和毒藥一樣。對此善加分別，就像食用甘露一樣。再次，有三種顛倒，即法顛倒、人顛倒、時顛倒。法顛倒是指，比如有人說，修習清凈

【English Translation】 English version The fruit of the Arhat dwelling in freedom (Arahan fruit, the state of attaining Arhatship). From this state onwards, giving alms results in immediate rewards for the giver. The immediate and great rewards have been mentioned before, and now we will discuss even greater rewards.

If one gives to parents, the sick, and Dharma teachers (Dharma teacher, one who expounds the Dharma), and Bodhisattvas (Bodhisattva, one who vows to become a Buddha to save all beings) who are close to the Buddha, the giver will receive great rewards.

Giving to these five types of people yields great rewards. Why? Because parents nurture our physical body with profound kindness, so giving to parents yields great rewards. The sick are helpless and evoke compassion, so giving to the sick yields great rewards. Dharma teachers cultivate our Dharma body and teach us to distinguish between good and evil, so giving to Dharma teachers yields great rewards. Those close to the Buddha accumulate merit and widely embrace sentient beings, so giving to them yields great rewards. Someone asks: Is it the superiority of thoughts and vows that purifies giving, or is it the superiority of the field of merit? If thoughts and vows are superior, why does the World Honored One (World Honored One, an epithet of the Buddha) praise the field of merit? If the field of merit is superior, why is it that giving to a field of merit does not yield equal rewards? The answer is: The superiority of thoughts and vows purifies giving. The field of merit is due to the power of conditions. Therefore, thoughts and relatives are mentioned first, which is called the merit of giving. With a pure heart, not seeking external things, acting in accordance with wisdom. Those who give in this way will receive great rewards. If not, they seek fame and give to a superior field of merit, which is not the giving of a great person. If sin and merit arise from the power of the field, then the power of the field cannot be equal. One should receive the karma of uninterrupted hell, but does not, one should know that this is the power of thoughts and vows. The field of merit of virtue can generate superior thoughts and vows. Therefore, the World Honored One praises the field of merit. Someone asks: We already know about giving to nourish the physical body, so what is giving to nourish the Dharma body? The answer is:

Skillfully expounding the sutras, being free from all inversions and delusions, and not slandering the Muni (Muni, an epithet of the Buddha), this is what is called Dharma giving.

Truly distinguishing the Sutras (Sutra, Buddhist scriptures), Vinaya (Vinaya, precepts), and Abhidhamma (Abhidhamma, philosophical treatises), not seeking fame and profit, and widely embracing sentient beings. This is called Dharma giving. Although they have no attachment, they speak in a reversed manner, slandering the true causes and conditions of the Tathagata (Tathagata, an epithet of the Buddha), and generating different thoughts. One should know that this is the cause of disturbing the mind. Although what is said is not reversed, the mind is tainted, like those merchants. Therefore, the verse says: Not knowing what the Muni said is like a knife, fire, and poison. To distinguish this well is like eating nectar. Furthermore, there are three inversions, namely the inversion of Dharma, the inversion of person, and the inversion of time. The inversion of Dharma is, for example, someone says, cultivating purity

想斷貪慾。人顛倒者。謂貪慾者而為說慈。時顛倒者。人根未熟為說真諦。如是比與此相違名不顛倒說法。已說法施。無畏施今當說。

以離等受說　　安慰諸恐懼　是名無畏施　　能壞貧窮怖

若見眾生今世後世及俱恐怖。以離受戒。說慈心安慰言。眾生勿怖。我當爲汝所作。令得無畏。是名無畏施。彼恐怖如貧窮。與彼真實對治名無畏施已。說無畏施。大施今當說。

普于群生類　　等受戒律儀　功德流增廣　　是則為大施

世尊說五戒為大施。攝無邊眾生故。起無邊樂故。財施者。不能攝一切眾生。唯受戒則能。已受持五戒已。於一切眾生盡形壽。唸唸中得十二種未曾得律儀(三善根二起身口作無作)。彼戒流注相續不斷。問已知四種施。前四種戒云何。答。

欲界及禪生　　無漏戒律儀　斷律儀從二　　是說律儀種

四種律儀。謂別解脫律儀。禪律儀。無漏律儀。斷律儀。別解脫律儀者。謂七眾所受戒。禪律儀者。謂有漏隨生戒。無漏律儀者。謂學無學戒。斷律儀者。謂離欲界欲九無閡道隨生戒。若有漏是禪戒。若無漏是無漏戒。此律儀。業品已說。已說四種戒。謂餘四今當說。

或以希望受　　或以恐怖持　有順菩提支　　及與清凈戒

有四種戒。所謂

【現代漢語翻譯】現代漢語譯本：想要斷除貪慾，對於顛倒的人，應該對他們宣說慈悲。對於時機顛倒的人，應該在他們的根基尚未成熟時宣說真諦。像這樣，與此相反的說法，就叫做不顛倒說法。已經講完了法施，現在應當講無畏施。

以遠離等同的感受來說法，安慰那些處於恐懼中的人，這叫做無畏施，能夠摧毀貧窮和恐懼。

如果看到眾生在今世、後世以及兩者都感到恐怖，就以遠離感受的戒律，宣說慈悲心來安慰他們，告訴他們：『眾生啊，不要害怕，我將為你們做那些能讓你們獲得無畏的事情。』這叫做無畏施。他們的恐懼就像貧窮一樣，給予他們真實的對治方法，就叫做無畏施。已經講完了無畏施，現在應當講大施。

普遍地對於眾生，平等地給予戒律，功德像流水一樣增長擴大，這就是大施。

世尊說五戒是大施，因為它能攝受無邊的眾生，能帶來無邊的快樂。財施不能攝受一切眾生，只有受戒才能做到。已經受持五戒之後，對於一切眾生，在盡形壽的時間裡，每一個念頭都能得到十二種未曾得到的律儀（三種善根，兩種起身口作無作）。這些戒律像流水一樣相續不斷。問：已經知道了四種施，那麼前面的四種戒是什麼呢？答：

欲界以及禪定所生的，還有無漏的戒律，斷律儀從二處生起，這就是所說的律儀種類。

有四種律儀，分別是別解脫律儀、禪律儀、無漏律儀和斷律儀。別解脫律儀，指的是七眾所受的戒。禪律儀，指的是有漏的隨生戒。無漏律儀，指的是學和無學的戒。斷律儀，指的是離開欲界慾望的九無閡道隨生戒。如果是有漏的，就是禪戒；如果是無漏的，就是無漏戒。這些律儀，在業品中已經講過。已經講完了四種戒，現在應當講其餘四種。

有的是以希望而受戒，有的是因為恐懼而持戒，有的是順菩提分的戒，還有的是清凈戒。

有四種戒，所謂...

【English Translation】 English version: To cut off greed, for those who are deluded, one should speak of loving-kindness (慈, ci, loving-kindness). For those whose timing is inverted, one should speak of the ultimate truth (真諦, zhēndì, ultimate truth) when their roots are not yet mature. Such speech, contrary to this, is called non-inverted speech. Having spoken of the Dharma-giving (法施, fǎshī, Dharma-giving), now I shall speak of fearlessness-giving (無畏施, wúwèishī, fearlessness-giving).

To speak with detachment and equanimity, comforting those who are in fear, this is called fearlessness-giving, which can destroy poverty and fear.

If one sees beings terrified in this life, the next life, or both, one should use the precepts of detachment, speaking with loving-kindness to comfort them, saying, 'Beings, do not be afraid, I will do what I can for you to obtain fearlessness.' This is called fearlessness-giving. Their fear is like poverty, and giving them the true antidote is called fearlessness-giving. Having spoken of fearlessness-giving, now I shall speak of great-giving (大施, dàshī, great-giving).

Universally to all beings, equally giving precepts and rules of conduct, merit flows and increases greatly, this is called great-giving.

The World Honored One (世尊, Shìzūn, World Honored One) said that the five precepts (五戒, wǔjiè, five precepts) are great-giving, because they encompass boundless beings and give rise to boundless joy. Material giving cannot encompass all beings, only taking precepts can. Having taken and upheld the five precepts, for all beings, for the rest of one's life, in every thought, one obtains twelve kinds of previously unattained precepts (three good roots, two arising body and mouth actions, both active and inactive). These precepts flow continuously without interruption. Question: Having known the four kinds of giving, what are the previous four kinds of precepts? Answer:

Those arising from the desire realm (欲界, yùjiè, desire realm) and from dhyana (禪, chán, dhyana), and the precepts of non-outflow (無漏, wúlòu, non-outflow), the precepts of severance arise from two places, these are said to be the kinds of precepts.

There are four kinds of precepts: the precepts of individual liberation (別解脫律儀, biéjiětuō lǜyí, precepts of individual liberation), the precepts of dhyana, the precepts of non-outflow, and the precepts of severance. The precepts of individual liberation refer to the precepts taken by the seven assemblies (七眾, qīzhòng, seven assemblies). The precepts of dhyana refer to the precepts that arise with outflow. The precepts of non-outflow refer to the precepts of those in learning and those beyond learning. The precepts of severance refer to the precepts that arise with the nine unobstructed paths (九無閡道, jiǔ wú ài dào, nine unobstructed paths) that leave the desires of the desire realm. If it has outflow, it is the dhyana precept; if it has no outflow, it is the non-outflow precept. These precepts have already been discussed in the chapter on karma. Having spoken of the four kinds of precepts, now I shall speak of the remaining four.

Some take precepts with hope, some uphold precepts with fear, some are precepts that accord with the limbs of enlightenment (菩提支, pútízhī, limbs of enlightenment), and some are pure precepts.

There are four kinds of precepts, namely...

希望戒。恐怖戒。順覺支戒。清凈戒。希望戒者。謂求生天及余處故持戒。恐怖戒者。畏自責畏他責畏罰畏惡趣畏不活畏惡名故持戒。順覺支戒者。為莊嚴心故為方便眾具故求最勝義故持戒。清凈戒者。謂無漏戒。離垢故。問云何凈持戒。答。

根本眷屬凈　　不為覺所壞　攝受于正念　　隨順般涅槃

有五因緣。戒清凈。所謂根本凈。眷屬凈。不為覺所壞。攝受正念。正向解脫。根本凈者。離越根本業道。眷屬凈者。離殺生等方便。不為覺所壞者。離欲恚害三覺惱亂。攝受正念者。攝受佛法僧念。以是故亦離諸無記心。正向解脫者。為解脫持戒。不為身財及余所作。是故亦說隨順覺支。此五因緣。戒清凈。世尊說得大果。離一切惱亂故。問已知一切正行所依戒如天德瓶。云何二種修。答。

禪無色無量　　得修及習修　不凈安般念　　二修義亦然

此諸禪等功德熏心。如熏衣如花熏麻如融金。是故如是說。如熏衣修。如熏麻修。如融金修。現在者習修。未來者得修。現在者用故。未來者起故。現在者作所作。未來者當作。現在者生故。未來者得故。現在者現前分。未來者成就分。禪無色無量。定品已廣說。不凈觀者無貪性。貪對治故。又對治四種貪故復說四種。謂斷威儀貪故修死屍觀。斷

【現代漢語翻譯】現代漢語譯本：希望戒（Sila，戒律）。恐怖戒。順覺支戒。清凈戒。希望戒者，是指爲了求生天界以及其他地方而持戒。恐怖戒者，是指因為害怕受到自我譴責、他人指責、刑罰、墮入惡趣、無法生存、名聲不好而持戒。順覺支戒者，是指爲了莊嚴內心、爲了方便修行、爲了追求最殊勝的意義而持戒。清凈戒者，是指無漏戒（Anasrava Sila），因為它遠離了垢染。問：如何才能清凈地持戒？答：

根本眷屬凈，不為覺所壞，攝受于正念，隨順般涅槃。

有五種因緣，能使戒律清凈。分別是根本清凈、眷屬清凈、不被覺（Vikalpa，分別）所破壞、攝受正念、正向解脫。根本清凈，是指遠離違越根本的業道（Karma-patha）。眷屬清凈，是指遠離殺生等方便。不為覺所壞，是指遠離欲覺（Kama-vitarka，欲的覺知）、恚覺（Vyapada-vitarka，嗔恚的覺知）、害覺（Vihimsa-vitarka，傷害的覺知）這三種覺的惱亂。攝受正念，是指攝受佛、法、僧的憶念。因此也遠離了各種無記心（Avyakrta-citta，非善非惡的心）。正向解脫，是指爲了解脫而持戒，而不是爲了身體、財富以及其他所作所為。因此也說隨順覺支（Bodhyanga，菩提分）。這五種因緣，能使戒律清凈。世尊說能得到大果報，因為遠離了一切惱亂。問：已經知道一切正行所依賴的戒律如同天德瓶（Bhadra-ghata，吉祥瓶），那麼什麼是兩種修習？答：

禪無色無量，得修及習修，不凈安般念，二修義亦然。

這些禪定等等功德薰染內心，就像熏衣服、像用花熏麻、像熔化黃金一樣。所以這樣說，像熏衣服一樣修習，像熏麻一樣修習，像熔化黃金一樣修習。未來獲得的稱為得修（Prapti-bhavana，獲得修），現在進行的稱為習修（Bhavana-bhavana，修習修）。現在進行是因為正在使用，未來獲得是因為開始產生。現在進行是正在做，未來獲得是將會做。現在進行是因為正在生起，未來獲得是因為已經得到。現在進行是現前分，未來獲得是成就分。禪定、無色定、無量定，在定品中已經詳細說明。不凈觀（Asubha-bhavana，不凈的觀想）是沒有貪慾的性質，因為它是對治貪慾的。又爲了對治四種貪慾，所以又說了四種不凈觀。所謂爲了斷除對威儀的貪慾，所以修習死屍觀。

【English Translation】 English version: Hopeful Sila (precept). Terrifying Sila. Sila that accords with the limbs of enlightenment. Pure Sila. Hopeful Sila refers to upholding precepts with the aim of being reborn in the heavens or other realms. Terrifying Sila refers to upholding precepts out of fear of self-reproach, the reproach of others, punishment, falling into evil destinies, being unable to survive, or having a bad reputation. Sila that accords with the limbs of enlightenment refers to upholding precepts in order to adorn the mind, for the sake of convenient practices, and to seek the most supreme meaning. Pure Sila refers to the unconditioned Sila (Anasrava Sila), because it is free from defilements. Question: How does one purely uphold the precepts? Answer:

The root and retinue are pure, not destroyed by discernment, embracing right mindfulness, according with Nirvana.

There are five causes and conditions that make the precepts pure. These are: purity of the root, purity of the retinue, not being destroyed by discernment (Vikalpa), embracing right mindfulness, and rightly directing towards liberation. Purity of the root refers to abstaining from transgressing the fundamental paths of action (Karma-patha). Purity of the retinue refers to abstaining from means such as killing. Not being destroyed by discernment refers to being free from the disturbances of the three kinds of discernment: sensual thought (Kama-vitarka), ill-will thought (Vyapada-vitarka), and harmful thought (Vihimsa-vitarka). Embracing right mindfulness refers to embracing mindfulness of the Buddha, Dharma, and Sangha. Therefore, it also avoids all indeterminate states of mind (Avyakrta-citta). Rightly directing towards liberation refers to upholding the precepts for the sake of liberation, not for the sake of the body, wealth, or other actions. Therefore, it is also said to accord with the limbs of enlightenment (Bodhyanga). These five causes and conditions make the precepts pure. The World Honored One said that one obtains great fruit because one is free from all disturbances. Question: Having already known that the precepts upon which all right conduct depends are like the auspicious vase (Bhadra-ghata), what are the two kinds of cultivation? Answer:

Dhyana, formless realms, immeasurables, attainment cultivation and practice cultivation, the impure and mindfulness of breathing, the meaning of the two cultivations is also thus.

These dhyanas and other merits perfume the mind, like perfuming clothes, like using flowers to perfume hemp, like melting gold. Therefore, it is said thus: cultivate like perfuming clothes, cultivate like perfuming hemp, cultivate like melting gold. What is attained in the future is called attainment cultivation (Prapti-bhavana), what is practiced in the present is called practice cultivation (Bhavana-bhavana). The present is because it is being used, the future is because it is beginning to arise. The present is what is being done, the future is what will be done. The present is because it is arising, the future is because it has been attained. The present is the present part, the future is the accomplishment part. Dhyana, the formless realms, and the immeasurables have been extensively explained in the section on samadhi. Impurity contemplation (Asubha-bhavana) is the nature of non-greed, because it is the antidote to greed. Furthermore, in order to counteract the four kinds of greed, four kinds of impurity contemplation are explained. That is, in order to cut off greed for demeanor, one cultivates contemplation of a corpse.

色貪故修青瘀等觀。斷觸貪故去皮肉修骨瑣觀。斷處所貪故修骨節分離觀。此不凈觀復有四種。謂退分住分勝分決定分。退分者。住彼則退。住分者。住彼不進不退。勝分者。住彼必升進。決定分者。住彼順聖道。界者欲色界。地者十地。欲界禪中間根本四禪及四眷屬。依者欲界行者非行。緣者緣欲界。念處者身念處。智者等智。非三昧受生故三根相應墮三世。過去者緣過去。現在者緣現在。未來者若生法緣未來。若不生法緣三世。是善緣無記。是非學非無學緣非學非無學。是修道斷緣修道斷。當言緣義。問為方便得離欲得。答亦方便得亦離欲得。若離欲界欲得初禪。乃至離三禪欲得第四禪。後方便現在前。問不凈觀云何方便。答彼修不凈觀者。至冢間極善取彼相。取已還至坐處洗足安坐。柔軟其身心離諸蓋。取彼外緣以方己身。繫心在足骨脛骨𨄔骨髀骨臗骨膫骨脊骨脅骨手骨臂骨肩骨頸骨頤骨牙骨齒骨髑髏骨。若繫心眉間。若樂略觀者。先從身念處度。若樂廣觀者。從眉間觀髑髏乃至足骨。從此一座一房一堂一僧伽藍一村一鄉一國。若但從想起者。非有是處。若周遍大地至眼光者。能觀彼處白骨充滿。若復略者。次第還至眉間繫心眉間。是名不凈觀成。或有不凈觀。緣少非自在少。作四句。緣少非自在少者。謂于自

【現代漢語翻譯】現代漢語譯本因為貪戀形色，所以修習青瘀觀等法門。爲了斷除對觸覺的貪戀，去除皮肉，修習骨瑣觀。爲了斷除對處所的貪戀，修習骨節分離觀。這種不凈觀又有四種：退分、住分、勝分、決定分。退分是指，停留在這種狀態就會退步。住分是指，停留在這種狀態不會進步也不會退步。勝分是指，停留在這種狀態必定會提升進步。決定分是指，停留在這種狀態，就順應聖道。『界』指的是欲界（Kāmadhātu， desire realm）。『地』指的是十地（Bhūmi， stages of enlightenment）。欲界、禪定中間、根本四禪以及四眷屬。『依』指的是欲界的修行者，以及非修行者。『緣』指的是緣于欲界。『念處』指的是身念處（Kāyasmṛtyupasthāna， mindfulness of the body）。『智』指的是等智。因為不是三昧受生，所以與三根相應，屬於三世。過去是指緣於過去。現在是指緣于現在。未來是指，如果是生法，則緣于未來；如果是不生法，則緣於三世。這是善緣無記。是非學非無學，緣于非學非無學。是修道斷，緣于修道斷。應當說緣的意義。問：是爲了方便而得到離欲，還是已經離欲才得到？答：既有爲了方便而得到，也有離欲后才得到。如果離開了欲界的慾望而得到初禪（Prathamadhyāna， first dhyana），乃至離開了三禪的慾望而得到第四禪（Caturthadhyāna， fourth dhyana），那麼後來的方便就會顯現出來。問：不凈觀（Aśubhasaṃjñā， contemplation of impurity）如何修習才能方便？答：修習不凈觀的人，到墳墓間極其仔細地觀察屍體的相狀。觀察完畢后回到座位，洗凈雙腳，安穩坐下，放鬆身心，遠離各種煩惱。將外在的景象與自身相比，將心專注于足骨、脛骨、踝骨、髀骨、髖骨、膫骨、脊骨、脅骨、手骨、臂骨、肩骨、頸骨、頤骨、牙骨、齒骨、髑髏骨。如果將心專注于眉間。如果喜歡簡略的觀想，就先從身念處開始。如果喜歡廣大的觀想，就從眉間觀想髑髏，乃至足骨。從一座禪修擴充套件到一間房、一個廳堂、一個僧伽藍（Saṃghārāma， monastery）、一個村莊、一個鄉、一個國家。如果只是從想像中生起，那是不可能的。如果周遍大地，直到眼光所及之處，都能觀看到白骨充滿。如果再簡略一些，就依次回到眉間，將心專注于眉間。這叫做不凈觀成就。或者有不凈觀，緣于少，不自在也少。可以作四句來分析。緣于少，不自在也少，指的是對於自身。

【English Translation】 English version Because of greed for form, one cultivates contemplations on the blue-green and decaying (Aśubhasaṃjñā, contemplation of impurity) and the like. To sever greed for touch, one removes the skin and flesh and cultivates contemplation on a skeleton. To sever greed for location, one cultivates contemplation on the separation of bones. This contemplation on impurity has four types: declining, abiding, improving, and decisive. 'Declining' means that staying in that state will lead to decline. 'Abiding' means that staying in that state will neither advance nor decline. 'Improving' means that staying in that state will surely rise and advance. 'Decisive' means that staying in that state accords with the Noble Path. 'Realm' refers to the desire realm (Kāmadhātu, desire realm). 'Ground' refers to the ten grounds (Bhūmi, stages of enlightenment). The desire realm, the intermediate state of dhyana, the four fundamental dhyanas, and the four associated states. 'Basis' refers to practitioners in the desire realm, and non-practitioners. 'Object' refers to objects of the desire realm. 'Mindfulness' refers to mindfulness of the body (Kāyasmṛtyupasthāna, mindfulness of the body). 'Wisdom' refers to equal wisdom. Because it is not born from samadhi, it corresponds to the three roots and falls into the three times. The past refers to that which is conditioned by the past. The present refers to that which is conditioned by the present. The future refers to that which, if it is a dharma of arising, is conditioned by the future; if it is not a dharma of arising, it is conditioned by the three times. This is wholesome conditioned by the indeterminate. That which is neither a learner nor a non-learner is conditioned by that which is neither a learner nor a non-learner. That which is severed by the path of cultivation is conditioned by that which is severed by the path of cultivation. One should speak of the meaning of conditioning. Question: Is it to obtain detachment from desire through skillful means, or to obtain it after having detached from desire? Answer: It is both to obtain it through skillful means and to obtain it after having detached from desire. If one detaches from the desires of the desire realm and obtains the first dhyana (Prathamadhyāna, first dhyana), up to detaching from the desires of the third dhyana and obtaining the fourth dhyana (Caturthadhyāna, fourth dhyana), then the subsequent skillful means will manifest. Question: How does one skillfully cultivate the contemplation on impurity (Aśubhasaṃjñā, contemplation of impurity)? Answer: One who cultivates the contemplation on impurity goes to a cemetery and very carefully observes the characteristics of the corpse. After observing, one returns to one's seat, washes one's feet, sits stably, relaxes one's body and mind, and distances oneself from all defilements. One compares the external scene to oneself, focusing the mind on the bones of the feet, shin bones, ankle bones, thigh bones, hip bones, calf bones, spine, ribs, hand bones, arm bones, shoulder bones, neck bones, jaw bones, teeth, and skull. If one focuses the mind on the space between the eyebrows. If one prefers a brief contemplation, one begins with mindfulness of the body. If one prefers an extensive contemplation, one contemplates the skull from the space between the eyebrows, down to the bones of the feet. From one meditation session, one expands to a room, a hall, a monastery (Saṃghārāma, monastery), a village, a township, a country. If it arises only from imagination, that is not possible. If one pervades the earth, up to the limit of one's sight, one can see white bones filling the place. If one simplifies further, one returns in sequence to the space between the eyebrows, focusing the mind on the space between the eyebrows. This is called the accomplishment of the contemplation on impurity. Or there is contemplation on impurity, conditioned by little, with little freedom. One can make four statements to analyze it. Conditioned by little, with little freedom, refers to oneself.

身數數入不凈觀。自在少非緣少者。謂周滿四海大地不凈一時觀察不能數數入不凈觀。緣少亦自在少者。謂一時觀察自身不凈而不能數數入不凈觀。非緣少亦非自在少者。周滿四海大地不凈亦能數數入不凈觀。複次不凈觀。緣無量非自在無量。作四句。緣無量非自在無量者。謂周滿四海大地不清凈而不能數數入不凈觀。自在無量非緣無量者。謂于自身數數入不凈觀。緣無量亦自在無量者。謂周滿四海大地不凈亦能數數入不凈觀。非緣無量亦非自在無量者。謂于自身不能數數入不凈觀。已說不凈觀。安般念今當說。安那者持來。般那者持去。亦名阿濕波裟婆濕波裟。念者憶念。于安那般那審諦繫念心不虛妄。修習彼念故說修。安般念是慧性。于彼品念增故說安般念。如念處如念宿命。初起者。于母胎中臍處所業生風起。或向下或向上。向下者。造下身份身諸毛孔。向上者。造上身份身諸毛孔毛孔成已出息最初。乃至命終出息最後。正受亦爾。謂出初入定入初出定。六因緣得六種安般念。所謂數隨止觀還凈。數者。修行者巧便繫念數出入息。無一出入息而不覺知。若心亂者。或時減數。或時增數。或時亂數。減數者以二為一。增數者以一為二。亂數者出作入想入作出想。心不亂者名為等數。五出息五入息。此名十數。若修

【現代漢語翻譯】現代漢語譯本：身數數入不凈觀（Kaya anupassana，對身體反覆進行不凈的觀察）。自在少非緣少者：指的是即使周遍充滿四海大地的不凈，也不能一時觀察，不能反覆進入不凈觀。緣少亦自在少者：指的是即使一時觀察自身的不凈，也不能反覆進入不凈觀。非緣少亦非自在少者：指的是周遍充滿四海大地的不凈，也能反覆進入不凈觀。複次，不凈觀，緣無量非自在無量，作四句。緣無量非自在無量者：指的是即使周遍充滿四海大地的不清凈，也不能反覆進入不凈觀。自在無量非緣無量者：指的是對於自身，能夠反覆進入不凈觀。緣無量亦自在無量者：指的是周遍充滿四海大地的不凈，也能反覆進入不凈觀。非緣無量亦非自在無量者：指的是對於自身，不能反覆進入不凈觀。已說不凈觀，安般念（ānāpānasati，呼吸念）今當說。安那（āna）者持來，般那（apāna）者持去。亦名阿濕波裟（assāsa）婆濕波裟（passāsa）。念者憶念。于安那般那審諦繫念，心不虛妄。修習彼念故說修。安般念是慧性。于彼品念增故說安般念。如念處如念宿命。初起者：于母胎中臍處所業生風起，或向下或向上。向下者：造下身份身諸毛孔。向上者：造上身份身諸毛孔。毛孔成已出息最初，乃至命終出息最後。正受亦爾：謂出初入定入初出定。六因緣得六種安般念：所謂數、隨、止、觀、還、凈。數者：修行者巧便繫念數出入息，無一出入息而不覺知。若心亂者，或時減數，或時增數，或時亂數。減數者以二為一，增數者以一為二，亂數者出作入想，入作出想。心不亂者名為等數。五出息五入息，此名十數。若修

【English Translation】 English version: Kaya anupassana (repeatedly entering the contemplation of impurity regarding the body). 'Little mastery, not little object' means that even if impurity pervades the four seas and the great earth, one cannot observe it all at once and cannot repeatedly enter the contemplation of impurity. 'Little object, also little mastery' means that even if one observes the impurity of one's own body at one time, one cannot repeatedly enter the contemplation of impurity. 'Neither little object nor little mastery' means that even if impurity pervades the four seas and the great earth, one can repeatedly enter the contemplation of impurity. Furthermore, regarding the contemplation of impurity, 'unlimited object, not unlimited mastery,' make four statements. 'Unlimited object, not unlimited mastery' means that even if impurity pervades the four seas and the great earth, one cannot repeatedly enter the contemplation of impurity. 'Unlimited mastery, not unlimited object' means that regarding one's own body, one can repeatedly enter the contemplation of impurity. 'Unlimited object, also unlimited mastery' means that even if impurity pervades the four seas and the great earth, one can repeatedly enter the contemplation of impurity. 'Neither unlimited object nor unlimited mastery' means that regarding one's own body, one cannot repeatedly enter the contemplation of impurity. The contemplation of impurity has been explained; now the ānāpānasati (mindfulness of breathing) will be explained. Āna (ānā) means bringing in, apāna (apāna) means taking out. It is also called assāsa (assāsa) and passāsa (passāsa). 'Mindfulness' means remembering. Regarding ānāpāna, carefully fix the mind, without falsehood. Because of cultivating that mindfulness, it is called cultivation. Mindfulness of breathing is the nature of wisdom. Because mindfulness of that quality increases, it is called mindfulness of breathing, like the mindfulness of the foundations of mindfulness, like the mindfulness of past lives. The initial arising is the wind born from karma at the navel in the mother's womb, either downwards or upwards. Downwards creates the lower body parts and pores. Upwards creates the upper body parts and pores. When the pores are formed, the first exhalation occurs, and the last exhalation occurs at the end of life. Right concentration is also like this: that is, the initial exiting from and entering into concentration, and the initial exiting from concentration. Six causes and conditions obtain six kinds of mindfulness of breathing: namely, counting, following, stopping, observing, returning, and purifying. 'Counting' means that the practitioner skillfully fixes the mind to count the breaths, without being unaware of a single breath. If the mind is disturbed, sometimes the count is reduced, sometimes the count is increased, sometimes the count is confused. Reducing the count means taking two as one, increasing the count means taking one as two, confusing the count means thinking of exhaling as inhaling, and inhaling as exhaling. When the mind is not disturbed, it is called equal counting. Five exhalations and five inhalations are called ten counts. If one cultivates

行者數時於十中間心亂者。還從一數起。若十數滿已。若亂不亂。要還從一起。畏心散故不過十。畏心聚故不減十。于上無未曾數故。隨者。出入息去無所行。而隨為長為短耶。為遍身耶。為在一處耶。入為遠為近。齊何轉還耶。止者。隨心所樂於身一分。繫心令住而觀察之。彼息于身為益為損為冷為暖。如是等。觀者。修習極修習。如憶自己名。隨其所欲而現在前。還者。若依欲覺者少行依出離覺者勤行。凈者。凈諸蓋。彼修行者于出入息作一想。觀身如竹筒。觀息如穿珠。出入息不動。于身不發身識。是名安般念成。有說。亦起身識但不傷于身。又修行者于出入息以極微壞。是名身觀。受出入息是名受即觀。彼受是名受觀。識出入息是名識即觀。彼識是名識觀。想出入息是名想即觀。彼想是名想觀(謂極微壞色色盡滅盡然後以喜及想識起令現前便即觀彼三以為三念處方便種子)。非入息未滅而有出息生。非出息未滅而有入息生。是名因安般無常行度。入息逼迫故出息滅。是名苦行度。此名得方便無愿解脫門種子。出入息生住滅不自在。是名因出入息無我行度觀。出入息離常等因彼故空行度。是名得方便空解脫門種子。于出入息生厭心向涅槃。是名得方便無相解脫門種子。依彼軟三三昧中依中增。如是次第暖法乃至

【現代漢語翻譯】現代漢語譯本行者在數息時，如果數到十中間內心散亂，就要從一重新開始數。如果已經數滿十次，無論是否散亂，都要從一重新開始。因為心懷畏懼，所以不會超過十；因為心能專注，所以不會減少到十以下。因為之前沒有數過，所以要跟隨。跟隨的意思是，觀察出入息的去向，是長是短呢？是遍佈全身呢？還是隻在一處？入息是遠是近？在哪裡迴轉？止的意思是，隨心所好，將心繫于身體的某一部分，使心安住並觀察它。觀察氣息對身體是有益還是有害，是冷還是暖，等等。觀的意思是，反覆修習，就像回憶自己的名字一樣，隨心所欲地讓它顯現在眼前。還的意思是，如果依于欲覺，就少修行；如果依于出離覺，就勤奮修行。凈的意思是，凈化各種蓋障。修行者對於出入息作一種觀想，觀想身體像竹筒，觀想氣息像穿過珠子的線。出入息不動，身體不生出身識，這叫做安般念成就。有人說，也會起身識，但不傷害身體。還有修行者將出入息分解到極微小的程度，這叫做身觀。感受出入息，這叫做受即觀，對這種感受進行觀察，這叫做受觀。識別出入息，這叫做識即觀，對這種識別進行觀察，這叫做識觀。想像出入息，這叫做想即觀，對這種想像進行觀察，這叫做想觀（意思是將出入息分解到極微小的程度，直至完全滅盡，然後以喜、想、識生起，使它們顯現在眼前，就立即觀察這三者，作為修習三念處的方便種子）。沒有入息滅盡而有出息生起，沒有出息滅盡而有入息生起，這叫做因安般而行的無常行度。入息逼迫，所以出息滅盡，這叫做苦行度。這叫做獲得方便無愿解脫門的種子。出入息的生、住、滅都不自在，這叫做因出入息而行的無我行度觀。觀察出入息遠離常等，因為這個原因，所以是空行度。這叫做獲得方便空解脫門的種子。對於出入息生起厭離心，趨向涅槃，這叫做獲得方便無相解脫門的種子。依靠這柔軟的三三昧，在中等程度上增加，像這樣次第修習暖法，乃至...

【English Translation】 English version When a practitioner is counting breaths and their mind becomes distracted between one and ten, they should start counting from one again. If they have completed counting to ten, whether distracted or not, they must start from one again. Because of a sense of reverence (畏心), they will not exceed ten; because of a focused mind, they will not fall below ten. Because they have not counted before, they must follow. 'Following' means observing the going and coming of the breath: is it long or short? Does it pervade the whole body, or is it only in one place? Is the inhalation far or near? Where does it turn back? 'Stopping' means, according to one's inclination, fixing the mind on one part of the body, causing the mind to dwell there and observing it. Observing whether the breath is beneficial or harmful to the body, whether it is cold or warm, and so on. 'Observing' means practicing repeatedly, just like recalling one's own name, causing it to appear before one at will. 'Returning' means, if relying on the perception of desire, practicing little; if relying on the perception of detachment, practicing diligently. 'Purifying' means purifying all the hindrances (蓋). The practitioner contemplates the in-breath and out-breath as one, contemplating the body as a bamboo tube, contemplating the breath as a thread passing through beads. The in-breath and out-breath do not move, and the body does not generate body consciousness (身識); this is called the accomplishment of Ānāpāna-smṛti (安般念). Some say that body consciousness also arises, but it does not harm the body. Furthermore, the practitioner breaks down the in-breath and out-breath into extremely minute particles; this is called body contemplation (身觀). Experiencing the in-breath and out-breath is called sensation-as-sensation (受即觀), and observing this sensation is called sensation contemplation (受觀). Recognizing the in-breath and out-breath is called consciousness-as-consciousness (識即觀), and observing this recognition is called consciousness contemplation (識觀). Imagining the in-breath and out-breath is called thought-as-thought (想即觀), and observing this imagination is called thought contemplation (想觀) (meaning breaking down the in-breath and out-breath into extremely minute particles, until they are completely extinguished, and then generating joy, thought, and consciousness, causing them to appear before one, and immediately observing these three as the seeds of the four foundations of mindfulness). There is no out-breath arising before the in-breath has ceased, and there is no in-breath arising before the out-breath has ceased; this is called the impermanence aspect (無常行度) of practice due to Ānāpāna. The in-breath compels, so the out-breath ceases; this is called the suffering aspect (苦行度). This is called obtaining the seed of the expedient desirelessness liberation door (無愿解脫門). The arising, dwelling, and ceasing of the in-breath and out-breath are not self-controlled; this is called the non-self aspect (無我行度) of practice due to the in-breath and out-breath. Observing the in-breath and out-breath as being apart from permanence, etc., and because of this, it is the emptiness aspect (空行度). This is called obtaining the seed of the expedient emptiness liberation door (空解脫門). Generating a sense of revulsion towards the in-breath and out-breath and turning towards Nirvāṇa (涅槃), this is called obtaining the seed of the expedient signlessness liberation door (無相解脫門). Relying on these soft three samādhis (三三昧), increasing in the middle level, in this way, gradually practicing the warm dharmas (暖法), and so on...

盡智無生智。問世尊說界。此云何。答。

二十說欲界　　色界或十六　無色界有四　　處所次第說

二十說欲界者。謂八大地獄畜生餓鬼四天下六慾天。此二十說欲界。此諸眾生以欲受身眾具及第二。是故說欲界。色界或十六者。謂梵身梵富樓少光無量光光音少凈無量凈遍凈無陰福生果實無煩無熱善見善現色究竟。此十六處說色界。有欲令十七如前十六及大梵。彼眾生受色身。非眾具非第二。是故說色界。無色界有四者。謂空處識處無所有處非想非非想處。此處眾生不受色身。離色慾故名無色界。問云何立三界。為愛斷故。為處所故。若愛斷者應有九。謂欲界愛斷欲界。如是初禪乃至非想非非想處。若處所故立者。應有四十。如前說。答總愛斷故說。謂欲界愛斷欲界。如是色界愛斷無色界愛斷無色界。欲界不定故一使。色無色界定故不一使。問云何建立界。答處所次第說。有說。從下次第上。謂最下無擇地獄。次大熱地獄。如是次第乃至色究竟。色究竟上覆有無擇地獄。次第乃至色究竟。若離一欲界欲。則離一切欲界欲若得初禪神足。能到一欲界及一梵世。復有欲令周遍傍立界。問世尊說七識住。此云何。答。

善趣在欲界　　及色界三地　無色三亦然　　是說為識住

欲界善趣。謂天及

【現代漢語翻譯】現代漢語譯本盡智無生智。問世尊說界（dhatu，元素、界）。此云何。答：

二十說欲界　　或十六　無有四　　處所次第說

二十說欲界者。謂八大地獄、畜生、餓鬼、四天下、六慾天。此二十說欲界。此諸眾生以欲受身眾具及第二。是故說欲界。或十六者。謂梵身（Brahma-kaya，梵身天）、梵富樓（Brahma-purohita，梵輔天）、少光（Parittabha，少光天）、無量光（Appamanabha，無量光天）、光音（Abhassara，光音天）、少凈（Parittasubha，少凈天）、無量凈（Appamanasubha，無量凈天）、遍凈（Subhakinha，遍凈天）、無陰（Anabhraka，無雲天）、福生（Punnaprasava，福生天）、果實（Brhatphala，廣果天）、無煩（Avrha，無煩天）、無熱（Atapa，無熱天）、善見（Sudrsa，善見天）、善現（Sudarsana，善現天）、色究竟（Akanistha，色究竟天）。此十六處說。有欲令十七如前十六及大梵（Mahabrahma，大梵天）。彼眾生受色身。非眾具非第二。是故說。無有四者。謂空處（Akasanancayatana，空無邊處）、識處（Vijnananancayatana，識無邊處）、無所有處（Akincannyayatana，無所有處）、非想非非想處（N'evasanjnanasanjnatayatana，非想非非想處）。此處眾生不受色身。離故名無。問云何立三界。為愛斷故。為處所故。若愛斷者應有九。謂欲界愛斷欲界。如是初禪乃至非想非非想處。若處所故立者。應有四十。如前說。答總愛斷故說。謂欲界愛斷欲界。如是愛斷無愛斷無。欲界不定故一使。色無定故不一使。問云何建立界。答處所次第說。有說。從下次第上。謂最下無擇地獄（Avici，阿鼻地獄）。次大熱地獄。如是次第乃至色究竟。色究竟上覆有無擇地獄。次第乃至色究竟。若離一欲界欲。則離一切欲界欲若得初禪神足。能到一欲界及一梵世。復有欲令周遍傍立界。問世尊說七識住。此云何。答：

善趣在欲界　　及三地　無色三亦然　　是說為識住

欲界善趣。謂天及

【English Translation】 English version Exhaustive Knowledge and Unborn Knowledge. Asked: 'The World-Honored One speaks of realms (dhatu). What is this?' Answer:

Twenty are said to be the Desire Realm, or sixteen, Four are without; the locations are spoken of in order.

Twenty are said to be the Desire Realm: namely, the eight great hells, the animals, the hungry ghosts, the four continents, and the six Desire Heavens. These twenty are said to be the Desire Realm. These beings receive their bodies and possessions through desire, and secondarily. Therefore, it is called the Desire Realm. 'Or sixteen' refers to the Brahma-kaya (Brahma Body Heaven), Brahma-purohita (Brahma Retinue Heaven), Parittabha (Heaven of Limited Radiance), Appamanabha (Heaven of Unbounded Radiance), Abhassara (Heaven of Radiance), Parittasubha (Heaven of Limited Purity), Appamanasubha (Heaven of Unbounded Purity), Subhakinha (Heaven of All-Pervading Purity), Anabhraka (Cloudless Heaven), Punnaprasava (Merit-Born Heaven), Brhatphala (Great Fruit Heaven), Avrha (No Trouble Heaven), Atapa (No Heat Heaven), Sudrsa (Good View Heaven), Sudarsana (Clear Seeing Heaven), and Akanistha (Highest Form Heaven). These sixteen places are spoken of. Some desire seventeen, like the previous sixteen and the Mahabrahma (Great Brahma Heaven). Those beings receive form bodies, but not possessions or secondarily. Therefore, it is said. 'Four are without' refers to the Akasanancayatana (Sphere of Infinite Space), Vijnananancayatana (Sphere of Infinite Consciousness), Akincannyayatana (Sphere of Nothingness), and N'evasanjnanasanjnatayatana (Sphere of Neither Perception Nor Non-Perception). The beings in these places do not receive form bodies. Because they are separate, they are called 'without'. Asked: 'Why are the Three Realms established? Is it because of the cutting off of love, or because of location?' If it is because of the cutting off of love, there should be nine: namely, the Desire Realm where love is cut off from the Desire Realm, and so on, from the First Dhyana to the Sphere of Neither Perception Nor Non-Perception. If it is established because of location, there should be forty, as previously stated. Answer: It is spoken of because of the total cutting off of love. Namely, the Desire Realm where love is cut off from the Desire Realm, and so on, love is cut off, no love is cut off, no. The Desire Realm is not fixed, so one binding. Form is not fixed, so not one binding. Asked: 'How are the realms established?' Answer: The locations are spoken of in order. Some say: from the lowest to the highest. Namely, the lowest is the Avici (Avici Hell). Next is the Great Hot Hell. In this order, up to the Akanistha. Above the Akanistha, there is again the Avici. In order, up to the Akanistha. If one is separated from one desire of the Desire Realm, then one is separated from all desires of the Desire Realm. If one obtains the supernatural power of the First Dhyana, one can reach one Desire Realm and one Brahma World. There is also a desire to establish realms all around. Asked: 'The World-Honored One speaks of the seven abodes of consciousness. What is this?' Answer:

Good destinies are in the Desire Realm, and the three grounds, The three Formless Realms are also thus; this is said to be the abodes of consciousness.

Good destinies in the Desire Realm: namely, the heavens and

人。色界前三地。無色前三地。此七地說識住。有色眾生者成就色身。種種身者種種形。種種想者苦樂不苦不樂想。是名初識住。複次種種身者如前說。一想者染污想。彼梵身天初生作是念。我從大梵天生。大梵天作是念。我能生彼尊卑處所故及覺觀識身故。梵天有種種身。是名第二識住。一身者色身形處量等。種種想者樂及不苦不樂想。根本喜疲厭眷屬舍根現在前。舍疲厭已喜復現在前。是名第三識住。一身一想者。一身如前說。一想者樂。是名第四識住。無色眾生者不成就色身。離色慾故。度一切色想者。行離色故說。以色想眼識相應故。若離初禪欲度欲愛行。離第四禪欲度行色行。以是義故。說滅有對想。五識身相應故。不念種種想者。彼種種想。謂第四禪地普散以緣種種入故。若染污者緣十入。不染污者緣十二入。離欲擾亂故說。不念無量者。無量行故方便思惟空入。空正受故說空處入。空處入成就者。得成就彼地四陰。是名第五識住。方便思惟識入識處。是名第六識住。無量行非分故說無所有處。是名第七識住。問何以故。立七識住。答若識于彼樂住故說識住。惡道苦逼迫故識不樂住。凈居天向涅槃故識不樂住。無想眾生無心故。余第四禪或求無色或求凈居或求無想故識不樂住。第一有不捷疾故識不樂住。

【現代漢語翻譯】現代漢語譯本人。（指有情眾生）前三地（指欲界、色界、無色界的前三個禪定層次）。無色前三地（指空無邊處、識無邊處、無所有處）。這七個地方被稱為識住（意識安住的地方）。有色眾生（指色界眾生）成就色身（具有物質的身體）。種種身者種種形（具有各種各樣的身體和形狀），種種想者苦樂不苦不樂想（具有苦、樂、不苦不樂等各種感受）。這被稱為初識住。複次，種種身者如前說（各種各樣的身體，如前面所說）。一想者染污想（只有一種想法，即被染污的想法）。彼梵身天（那些梵天身的眾生）初生作是念（剛出生時這樣想）：『我從大梵天生（我從大梵天那裡出生）。』大梵天作是念（大梵天這樣想）：『我能生彼尊卑處所故及覺觀識身故（我能創造他們這些有高低貴賤的地方，以及具有覺知和觀察能力的身體）。』梵天有種種身（梵天具有各種各樣的身體）。這被稱為第二識住。一身者色身形處量等（只有一種身體，即色身，包括形狀、處所、大小等）。種種想者樂及不苦不樂想（具有各種各樣的感受，包括快樂和不苦不樂）。根本喜疲厭眷屬舍根現在前（最初的喜悅、疲憊、厭倦，以及眷屬的舍受同時出現）。舍疲厭已喜復現在前（捨棄疲憊和厭倦之後，喜悅再次出現）。這被稱為第三識住。一身一想者（只有一種身體和一種想法）。一身如前說（一種身體，如前面所說）。一想者樂（一種想法，即快樂）。這被稱為第四識住。無色眾生者不成就色身（無色界的眾生沒有物質的身體）。離色故（因為他們已經脫離了色界）。度一切色想者（超越一切色想的人），行離色故說（因為他們的行為已經脫離了色界）。以色想眼識相應故（因為色想與眼識相應）。若離初禪欲度欲愛行（如果脫離初禪，想要超越對慾望的愛著）。離第四禪欲度行色行（如果脫離第四禪，想要超越對色界的執著）。以是義故（因為這個原因），說滅有對想（說要滅除有對想，即與物質相對立的想法）。五識身相應故（因為與五識身相應）。不念種種想者（不思念各種各樣的想法）。彼種種想（那些各種各樣的想法），謂第四禪地普散以緣種種入故（指的是第四禪定境界中普遍散佈，並緣于各種各樣的入處）。若染污者緣十入（如果被染污，則緣於十個入處，即五根、五境）。不染污者緣十二入（如果不被染污，則緣於十二個入處，即六根、六境）。離欲擾亂故說（因為脫離了慾望的擾亂，所以這樣說）。不念無量者（不思念無量的事物）。無量行故方便思惟空入（因為無量的行為，所以方便地思惟空入）。空正受故說空處入（因為空的正確領受，所以說空無邊處）。空處入成就者（成就空無邊處的人），得成就彼地四陰（能夠成就那個地方的四陰，即受、想、行、識）。這被稱為第五識住。方便思惟識入識處（方便地思惟識入識處，即識無邊處）。這被稱為第六識住。無量行非分故說無所有處（因為無量的行為不是根本，所以說無所有處）。這被稱為第七識住。問：何以故，立七識住（為什麼設立七個識住）？答：若識于彼樂住故說識住（如果意識在那裡感到快樂，就說那是識住）。惡道苦逼迫故識不樂住（因為惡道的痛苦逼迫，意識不會在那裡感到快樂）。凈居天向涅槃故識不樂住（因為凈居天傾向於涅槃，意識不會在那裡感到快樂）。無想眾生無心故（因為無想天的眾生沒有心識）。余第四禪或求無色或求凈居或求無想故識不樂住（其餘的第四禪定，或者追求無色界，或者追求凈居天，或者追求無想天，所以意識不會在那裡感到快樂）。第一有不捷疾故識不樂住（第一有，即地獄，因為不敏捷，所以意識不會在那裡感到快樂）。

【English Translation】 English version People. (Referring to sentient beings) The first three grounds. (Referring to the first three levels of dhyana in the desire realm, form realm, and formless realm). The first three grounds of the formless realm. (Referring to the Realm of Boundless Space, Realm of Boundless Consciousness, and Realm of Nothingness). These seven places are said to be abodes of consciousness (places where consciousness dwells). Sentient beings with form (referring to beings in the form realm) achieve a body of form (possessing a material body). 'Various bodies' means various shapes. 'Various thoughts' means thoughts of suffering, pleasure, neither suffering nor pleasure. This is called the first abode of consciousness. Furthermore, 'various bodies' is as described before. 'One thought' means defiled thought. Those Brahma-bodied gods, when first born, think: 'I am born from the Great Brahma.' The Great Brahma thinks: 'I am able to create these places of high and low status, and bodies with awareness and observation.' Brahma has various bodies. This is called the second abode of consciousness. 'One body' means a body of form, including shape, location, size, etc. 'Various thoughts' means thoughts of pleasure and neither suffering nor pleasure. The root of joy, fatigue, aversion, and the equanimity of relatives are present. Having abandoned fatigue and aversion, joy is again present. This is called the third abode of consciousness. 'One body, one thought' means one body as described before. 'One thought' means pleasure. This is called the fourth abode of consciousness. Sentient beings without form do not achieve a body of form. Because they are apart from form. 'Transcending all thoughts of form' is said because their actions are apart from form. Because thoughts of form are associated with eye consciousness. If one leaves the first dhyana, one wishes to transcend the actions of desire-love. If one leaves the fourth dhyana, one wishes to transcend the actions of attachment to form. For this reason, it is said to extinguish thoughts of opposition (i.e., thoughts that are opposed to matter). Because it is associated with the five aggregates of consciousness. 'Not thinking of various thoughts' means not thinking of those various thoughts. Those various thoughts refer to the widespread scattering in the fourth dhyana realm, arising from various entrances. If defiled, they are associated with the ten entrances (i.e., the five sense organs and the five sense objects). If undefiled, they are associated with the twelve entrances (i.e., the six sense organs and the six sense objects). It is said because of being apart from the disturbance of desire. 'Not thinking of the boundless' means not thinking of boundless things. Because of boundless actions, one expediently contemplates the entrance of emptiness. Because of the correct reception of emptiness, the Realm of Boundless Space is spoken of. One who has achieved the Realm of Boundless Space is able to achieve the four skandhas (aggregates) of that place (i.e., feeling, perception, volition, and consciousness). This is called the fifth abode of consciousness. Expediently contemplating the entrance of consciousness into the Realm of Boundless Consciousness. This is called the sixth abode of consciousness. Because boundless actions are not fundamental, the Realm of Nothingness is spoken of. This is called the seventh abode of consciousness. Question: Why are seven abodes of consciousness established? Answer: If consciousness dwells there happily, it is said to be an abode of consciousness. Because the suffering of evil paths is oppressive, consciousness does not dwell there happily. Because the Pure Abodes tend towards Nirvana, consciousness does not dwell there happily. Because beings in the Realm of Non-Perception have no mind. The remaining fourth dhyana, either seeking the formless realm, or seeking the Pure Abodes, or seeking the Realm of Non-Perception, so consciousness does not dwell there happily. The first existence (i.e., hell), because it is not swift, so consciousness does not dwell there happily.

複次若彼有壞識法故不立識住。惡道者苦根壞故。第四禪無想三昧壞故。第一有滅盡三昧壞故不立識住。問九眾生居云何。答。

第一有無想　　是說眾生居　謂有漏四陰　　是說四識住

第一有無想是說眾生居者。前說七識住及無想天第一有是說九眾生居。問惡道何故不說眾生居耶。答樂住非分故多苦故不樂住。凈居天疾向涅槃故不樂住。余第四禪如前說。問四識住云何。答謂有漏四陰是說四識住。除識陰余有漏四陰說識住。有說。眾生數陰說識住者不然。何以故。依行緣相應分義故名為住(依者識所依緣者能緣非所緣分者胡音云何婆他耶義云流注謂受生胎分相續過去未來雖非眾生數亦有此五義故得為識住乎)。無漏法亦說。識住者不然。何以故。壞染污識故不立識住。識陰非識住。二非分故。先後不俱故。不顧自性故。自分識住自分陰。謂欲界住欲界如是比。不異界不異地不異身。問何故自分陰說識住非不自分。答以自分陰攝識故。問不自分心陰及非心陰雲何名識住(他界心住時名非自分心陰無心法住時名非心陰)。答得相故。彼亦識住相成就。若彼自分識生者。彼則隨轉。彼有住識義。中間因緣礙故識不生非識住非分。問世尊說緣起。彼有何相。答。

煩惱及業事　　彼隨次第生　當知是有

【現代漢語翻譯】現代漢語譯本：此外，如果因為存在『壞識法』（會破壞意識的法）的緣故，就不設立『識住』（意識的住所）。惡道眾生因為苦根（痛苦的根源）已經損壞的緣故，第四禪和無想三昧（一種禪定狀態）因為已經損壞的緣故，以及第一有（指無色界的第一層天）和滅盡三昧（一種禪定狀態）因為已經損壞的緣故，所以不設立『識住』。問：九種眾生居住的地方是什麼？答：『第一有無想，是說眾生居，謂有漏四陰，是說四識住。』『第一有無想是說眾生居』的意思是，前面說的七識住以及無想天和第一有，是說九種眾生居住的地方。問：為什麼惡道不說成眾生居住的地方呢？答：因為那裡不是安樂的住所，苦難太多，所以不樂於居住。凈居天（色界天的第五層天）的眾生很快就趨向涅槃（一種解脫的狀態），所以不樂於居住。其餘的第四禪的情況如前面所說。問：什麼是四識住？答：『謂有漏四陰是說四識住』。除了識陰（五蘊之一）之外，其餘的有漏四陰（受、想、行、色）被稱為識住。有人說，眾生的數量（眾生數陰）被稱為識住，這是不對的。為什麼呢？因為『住』這個概念是根據『依』（所依賴的）、『行』（能動的）、『緣』（條件）、『相應』（相互關聯）、『分』（部分）的意義來定義的（『依』指的是意識所依賴的，『緣』指的是能緣，而不是所緣，『分』在胡語中被稱為『婆他耶』，意思是流注，指的是受生和胎兒的分相續，過去和未來雖然不是眾生的數量，但也具有這五種意義，所以可以作為識住）。如果說無漏法（沒有煩惱的法）也可以說是識住，那也是不對的。為什麼呢？因為會破壞染污的意識，所以不設立識住。識陰不是識住，因為二者不是同一部分，先後不一致，不顧及自身本性。自己的部分識住于自己的陰，比如欲界的眾生住在欲界，以此類推。不同界、不同地、不同身的眾生不能互為識住。問：為什麼自己的部分陰被稱為識住，而不是不屬於自己的部分陰呢？答：因為自己的部分陰能夠攝持意識。問：不屬於自己的部分心陰以及非心陰（其他界的心住在此時被稱為非自己的部分心陰，沒有心法存在的時候被稱為非心陰）為什麼被稱為識住？答：因為獲得了相應的相。它們也成就了識住的相。如果自己的部分識產生，那麼它們就會隨之轉變。它們具有住所的意義。如果中間的因緣阻礙了意識的產生，那麼就不是識住，也不是相應的部分。問：世尊（釋迦牟尼佛）所說的緣起（事物產生的條件），它有什麼樣的相呢？答：『煩惱及業事，彼隨次第生，當知是有。』

【English Translation】 English version: Furthermore, '識住' (consciousness-abiding) is not established if there is '壞識法' (laws that destroy consciousness) because of the existence of laws that destroy consciousness. For beings in evil realms, it is not established because the root of suffering is damaged. For the fourth Dhyana (禪定, meditative state) and '無想三昧' (asaṃjñā-samāpatti, the samadhi of non-perception), it is not established because they are damaged. For the first 有 (bhava, existence) and '滅盡三昧' (nirodha-samāpatti, cessation attainment), it is not established because they are damaged. Question: What are the nine abodes of beings? Answer: '第一有無想, 是說眾生居, 謂有漏四陰, 是說四識住.' ('The first 有 and 無想 are said to be the abodes of beings; the four aggregates with outflows are said to be the four consciousness-abidings.') '第一有無想是說眾生居' means that the seven consciousness-abidings mentioned earlier, as well as the '無想天' (asaṃjñā-deva, heaven of non-perception) and the first 有, are said to be the nine abodes of beings. Question: Why are the evil realms not mentioned as abodes of beings? Answer: Because they are not pleasant abodes, there is too much suffering, so they are not pleasant to abide in. The beings in the '凈居天' (Śuddhāvāsa, Pure Abodes) quickly move towards '涅槃' (Nirvana, liberation), so they do not enjoy abiding there. The remaining conditions of the fourth Dhyana are as previously stated. Question: What are the four consciousness-abidings? Answer: '謂有漏四陰是說四識住' ('The four aggregates with outflows are said to be the four consciousness-abidings'). Except for the '識陰' (vijñāna-skandha, aggregate of consciousness), the remaining four aggregates with outflows (受, feeling; 想, perception; 行, volition; 色, form) are called consciousness-abidings. Some say that the number of beings (眾生數陰) is called consciousness-abiding, but this is not correct. Why? Because the concept of 'abiding' is defined according to the meanings of '依' (dependence), '行' (action), '緣' (condition), '相應' (correspondence), and '分' (part). '依' refers to what consciousness depends on, '緣' refers to the able-condition, not the conditioned. '分' is called '婆他耶' (bhata-ya) in the Hu language, meaning flowing, referring to the continuous aspect of birth and the fetus. Although the past and future are not the number of beings, they also have these five meanings, so they can be considered consciousness-abidings. If it is said that '無漏法' (anāsrava-dharma, undefiled dharmas) can also be called consciousness-abiding, that is also incorrect. Why? Because it destroys defiled consciousness, so consciousness-abiding is not established. The '識陰' is not consciousness-abiding because the two are not the same part, they are not consistent in sequence, and they do not consider their own nature. One's own part of consciousness abides in one's own aggregate, such as beings in the desire realm abiding in the desire realm, and so on. Beings from different realms, different lands, and different bodies cannot be consciousness-abidings for each other. Question: Why is one's own part of the aggregate called consciousness-abiding, and not the part of the aggregate that does not belong to oneself? Answer: Because one's own part of the aggregate can hold consciousness. Question: Why are the mind-aggregate that does not belong to oneself and the non-mind-aggregate (when the mind of another realm abides at this time, it is called the mind-aggregate that does not belong to oneself; when there is no mind-dharma, it is called the non-mind-aggregate) called consciousness-abiding? Answer: Because they have obtained the corresponding characteristics. They also accomplish the characteristics of consciousness-abiding. If one's own part of consciousness arises, then they will transform accordingly. They have the meaning of an abode. If the intermediate conditions hinder the arising of consciousness, then it is not consciousness-abiding, nor is it a corresponding part. Question: What are the characteristics of '緣起' (pratītyasamutpāda, dependent origination) as spoken by the '世尊' (Śākyamuni Buddha, the World-Honored One)? Answer: '煩惱及業事, 彼隨次第生, 當知是有.' ('Afflictions and karmic actions arise in sequence; know that these exist.')

支　　眾生一切生

三分緣起支。謂煩惱業事。此煩惱業及事。于彼彼生次第起名緣起支。當知是緣起支。

此諸分建立　　謂眾生受生　過二及未生　　中間說於八

此諸分建立。謂眾生受生者。於此三分緣起說十二支。問此云何。答過二及未生中間說於八。彼過去生時諸煩惱分說無明。過去生時業說行。現在相續說識。彼相續已六入分未滿說名色。諸根滿分說六入。未能分別苦樂不苦不樂根塵識合說觸。分別苦樂分齊而未能分別。煩惱分齊說受。樂受于可愛不可愛。若離若合愚愛生說愛。現在廣生煩惱說取。更生後有說有。現在有種未來陰生說生。未來陰熟說老。未來陰舍說死。

三有支煩惱　　二業事則七　七名前有支　　五則說後分

三有支煩惱二業事則七者。謂無明愛及取三有支。是煩惱行。及有二支是業餘支說事。七名前有支五則說後分者。當知從無明至受七支。是名前緣起。餘五支說後緣起。

前支五說果　　餘二則為因　后支三說因　　餘二則為果

前緣起從識乃至受是果。無明行是因。後緣起前三支說因。后二支說果。問有支前後得展轉合耶。答得。此云何。

前癡后愛取　　行有合亦然　名色入觸受　　是說同老死　謂初受身識　　是則未

【現代漢語翻譯】現代漢語譯本支：眾生一切生

三分緣起支。謂煩惱、業、事。此煩惱、業及事，于彼彼生次第起，名緣起支。當知是緣起支。

此諸分建立，謂眾生受生過二及未生，中間說於八

此諸分建立。謂眾生受生者。於此三分緣起說十二支。問：此云何？答：過二及未生，中間說於八。彼過去生時諸煩惱分說無明（Avidyā，無知）。過去生時業說行（Saṃskāra，行）。現在相續說識（Vijñāna，意識）。彼相續已，六入（Ṣaḍāyatana，六種感官）分未滿說名色（Nāmarūpa，名色）。諸根滿分說六入（Ṣaḍāyatana，六種感官）。未能分別苦樂不苦不樂，根塵識合說觸（Sparśa，觸）。分別苦樂分齊而未能分別煩惱分齊說受（Vedanā，感受）。樂受于可愛不可愛，若離若合愚愛生說愛（Tṛṣṇā，渴愛）。現在廣生煩惱說取（Upādāna，執取）。更生後有說有（Bhava，存在）。現在有種未來陰生說生（Jāti，出生）。未來陰熟說老（Jarā，衰老）。未來陰舍說死（Maraṇa，死亡）。

三有支煩惱，二業事則七七名前有支，五則說後分

三有支煩惱二業事則七者。謂無明（Avidyā，無知）、愛（Tṛṣṇā，渴愛）及取（Upādāna，執取）三有支是煩惱，行（Saṃskāra，行）及有（Bhava，存在）二支是業，余支說事。七名前有支五則說後分者。當知從無明（Avidyā，無知）至受（Vedanā，感受）七支是名前緣起，餘五支說後緣起。

前支五說果，餘二則為因后支三說因，餘二則為果

前緣起從識（Vijñāna，意識）乃至受（Vedanā，感受）是果，無明（Avidyā，無知）、行（Saṃskāra，行）是因。後緣起前三支說因，后二支說果。問：有支前後得展轉合耶？答：得。此云何？

前癡后愛取，行有合亦然名色入觸受，是說同老死謂初受身識，是則未

【English Translation】 English version Branch: All beings' birth

The three branches of dependent origination refer to afflictions, actions, and events. These afflictions, actions, and events arise in sequence in various births, and are called the branches of dependent origination. Know that these are the branches of dependent origination.

These divisions are established, referring to the birth of beings. Two are past and not yet born, eight are spoken of in between.

These divisions are established, referring to the birth of beings. In these three divisions of dependent origination, twelve branches are spoken of. Question: What are these? Answer: Two are past and not yet born, eight are spoken of in between. In the past life, the affliction aspect is called Avidyā (ignorance). The action in the past life is called Saṃskāra (formations). The present continuation is called Vijñāna (consciousness). After this continuation, the aspect where the six senses (Ṣaḍāyatana) are not yet complete is called Nāmarūpa (name and form). The complete aspect of the senses is called Ṣaḍāyatana (six senses). The combination of the root, dust, and consciousness without being able to distinguish between suffering, pleasure, neither suffering nor pleasure is called Sparśa (contact). Distinguishing the limits of suffering and pleasure but not yet distinguishing the limits of afflictions is called Vedanā (feeling). From pleasurable feelings towards the lovable and unlovable, foolish love arises whether separated or united, which is called Tṛṣṇā (craving). The extensive arising of afflictions in the present is called Upādāna (grasping). Further birth in future existence is called Bhava (becoming). The seed of existence in the present giving rise to future aggregates is called Jāti (birth). The maturation of future aggregates is called Jarā (aging). The abandonment of future aggregates is called Maraṇa (death).

Three branches are afflictions, two are actions, and seven are events. Seven are called the prior branches, and five are said to be the latter divisions.

The three branches that are afflictions, two that are actions, and seven that are events: Avidyā (ignorance), Tṛṣṇā (craving), and Upādāna (grasping) are the three branches that are afflictions. Saṃskāra (formations) and Bhava (becoming) are the two branches that are actions, and the remaining branches are said to be events. Seven are called the prior branches, and five are said to be the latter divisions: Know that from Avidyā (ignorance) to Vedanā (feeling), the seven branches are called the prior dependent origination, and the remaining five branches are said to be the latter dependent origination.

The first five branches are said to be the result, the remaining two are the cause. The latter three branches are said to be the cause, the remaining two are the result.

The prior dependent origination from Vijñāna (consciousness) to Vedanā (feeling) is the result, and Avidyā (ignorance) and Saṃskāra (formations) are the cause. In the latter dependent origination, the first three branches are said to be the cause, and the latter two branches are said to be the result. Question: Can the branches of existence be combined and developed back and forth? Answer: Yes. How is this?

Prior ignorance, later craving and grasping, formations and becoming are also combined in this way. Name and form, entry, contact, feeling, are said to be the same as aging and death. That is, the initial reception of the body's consciousness, is then not yet.

來生

問已知有支。前後展轉相攝。彼云何起。答。

煩惱起煩業　　彼業轉生事　事亦生於事　　亦復生煩惱

緣煩惱生煩惱者。謂緣愛生取。緣煩惱生業者。謂緣取生有。緣業生事者。謂緣有生生。緣事生事者。謂緣生生老死。緣事復生煩惱者前說名色六入觸受即是后支老死。以是故說緣受生愛。亦說緣老死無明。是名為無始有輪。問有四種緣起。何等為四。答。

謂彼相續轉　　剎那與連縛　及前謂分段　　此則說緣起

相續轉者是無始義。因果展轉相縛故說緣起輪猶如滿月始不可知。是故修多羅說。有愛本際不可知。應說無不應說不可知自有。有而不可知者不然。何以故。無言說因故。言說無者。若有問言。何故無則不容言說因說言不可知者。若問何故不可知。則答言無何等如滿月輪始不可知。如是因緣相續緣起。滿月輪始不可知。是故言不可知。一剎那頃一切有支現在前故說剎那。如識身論說于莊嚴事。無知故起貪。無知者是無明。貪者是行。於事知者是識識共起四陰是名色。名色建立諸根是六入。六入所著是觸。觸隨覺是受。受所喜樂是愛。愛俱生纏是取。受當來生業是有。未來陰起是生。陰熟故是老。舍陰是死。展轉相縛故說連縛因緣。根本展轉久遠義。非唯十二支說

【現代漢語翻譯】現代漢語譯本來生

問：已知有（十二）支（緣起支，即無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）。前後輾轉互相攝持，它們是如何生起的？答：

煩惱起煩業，彼業轉生事，事亦生於事，亦復生煩惱。

緣煩惱生煩惱，是指緣愛（tanha）生取（upadana）。緣煩惱生業，是指緣取生有（bhava）。緣業生事，是指緣有生生（jati）。緣事生事，是指緣生生老死（jaramarana）。緣事復生煩惱，前面說的名色（namarupa）、六入（salayatana）、觸（phassa）、受（vedana）就是後面的老死（jaramarana）支。因此說緣受生愛，也說緣老死生無明（avijja）。這叫做無始有輪。問：有四種緣起，是哪四種？答：

謂彼相續轉，剎那與連縛，及前謂分段，此則說緣起。

相續轉，是無始的意思。因果輾轉相縛，所以說緣起輪猶如滿月，開始不可知。因此修多羅（sutra，佛經）說：有愛（tanha）的本際不可知。應該說無始，不應該說不可知自有。有而不可知，不是這樣的。為什麼呢？因為沒有言說的原因。言說無，如果有人問：為什麼無，則不容許言說原因。說言不可知，如果問為什麼不可知，則回答說無。何等如滿月輪，開始不可知。如此因緣相續緣起，滿月輪開始不可知，所以說不可知。一剎那頃一切有支現在前，所以說剎那。如識身論（Vijnanakaya Sastra）所說，對於莊嚴之事，無知所以起貪。無知是無明，貪是行。對於事物的認知是識，識共同生起四陰（蘊），是名色。名色建立諸根是六入。六入所執著的是觸。觸所隨之感覺是受。受所喜好的是愛。愛俱生纏是取。受當來生業是有。未來陰（蘊）的生起是生。陰（蘊）成熟是老。捨棄陰（蘊）是死。輾轉相縛，所以說連縛因緣。根本輾轉久遠的意思，不只是十二支（緣起支）所說。

【English Translation】 English version The Next Life

Question: It is known that there are (twelve) links (of dependent origination, namely ignorance, volitional action, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death). They support each other in a revolving manner. How do they arise? Answer:

Afflictions give rise to afflicted actions, these actions transform into events of birth, events also give rise to events, and again give rise to afflictions.

Afflictions giving rise to afflictions refers to craving (tanha) giving rise to grasping (upadana). Afflictions giving rise to actions refers to grasping giving rise to becoming (bhava). Actions giving rise to events refers to becoming giving rise to birth (jati). Events giving rise to events refers to birth giving rise to old age and death (jaramarana). Events again giving rise to afflictions refers to the previously mentioned name and form (namarupa), the six sense bases (salayatana), contact (phassa), and feeling (vedana), which are the later links of old age and death (jaramarana). Therefore, it is said that feeling gives rise to craving, and it is also said that old age and death give rise to ignorance (avijja). This is called the beginningless cycle of existence. Question: There are four types of dependent origination. What are the four? Answer:

They are the continuous turning, the momentary and the connected binding, and the preceding called segmentation; this is what is meant by dependent origination.

Continuous turning means without beginning. Because cause and effect bind each other in a revolving manner, it is said that the wheel of dependent origination is like a full moon, whose beginning is unknowable. Therefore, the sutra (Buddhist scripture) says: The origin of craving (tanha) is unknowable. It should be said that it is without beginning, not that it is unknowable and self-existent. It is not the case that it exists but is unknowable. Why? Because there is no cause for speech. If speech is non-existent, and someone asks: Why is it non-existent, then it is not permissible to speak of the cause. If one says it is unknowable, and someone asks why it is unknowable, then the answer is that it is non-existent. What is like the wheel of the full moon, whose beginning is unknowable. Thus, causes and conditions continuously arise, the wheel of the full moon's beginning is unknowable, therefore it is said to be unknowable. In a single moment, all the links of existence are present, therefore it is called momentary. As the Vijnanakaya Sastra (Treatise on the Aggregate of Consciousness) says, regarding adorned things, ignorance gives rise to greed. Ignorance is ignorance (avijja), greed is volitional action. The cognition of things is consciousness, consciousness together gives rise to the four aggregates, which are name and form. Name and form establish the sense bases, which are the six sense bases. What the six sense bases cling to is contact. The feeling that follows contact is feeling. What feeling delights in is craving. Craving together with entanglement is grasping. Feeling's future actions are becoming. The arising of future aggregates is birth. The maturing of aggregates is old age. The abandonment of aggregates is death. Binding each other in a revolving manner, therefore it is said to be connected binding cause. The fundamental, revolving, and long-lasting meaning is not only what the twelve links (of dependent origination) say.

緣起。若生若所生一切有為法說緣起。尊者富那耶舍說。或緣起非已緣起者。謂未來法。已緣起非緣起者。謂過去現在阿羅漢命終五陰。緣起已緣起者。除過去現在阿羅漢命終五陰。諸餘過去現在法。非緣起非已緣起者。謂無為法。分段間可得故說分段。彼過去生時煩惱。分說無明余如前說。問世尊說生及趣。為生攝趣為趣攝生耶。答。

生攝一切趣　　非趣攝於生　謂生中陰增　　當知非趣攝

生攝趣非趣攝生。問何故。答謂生中陰增。中陰者。生所攝非趣攝。以到故說趣。中陰者。是去非到。是故非趣。生者謂四生。卵生胎生濕生化生。欲界具四生。色無色界一切化生。地獄化生。畜生四種。餓鬼化生。亦有胎生。人四種天化生。化生最廣。以全二趣三趣少分故此亦最勝。問若最勝世尊何故不化生耶。答時不俱故。若有化生時則無佛出。佛出世時則無化生人。複次一切勝故。世尊一切勝所生種性於一切眾生最勝。說法信受故。及斷種性貢高慢故。趣者五趣。謂地獄畜生餓鬼人天。不可樂故說地獄。身橫行故說畜生。從他希求故說餓鬼。意寂靜故說人。光明故說天。有欲令阿修羅與天同趣。是故說言。汝先是天。問若然者何故不見諦耶。答諂曲所覆故。有說。是大力餓鬼。天趣不說故。問若爾者。釋天

【現代漢語翻譯】現代漢語譯本緣起。如果生起或者所生起的一切有為法都稱為緣起。尊者富那耶舍說：『或者有緣起但不是已經緣起的』，指的是未來的法。『已經緣起但不是緣起的』，指的是過去和現在阿羅漢（Arhat，已證得涅槃的聖人）命終時的五陰（Skandha，構成個體的五種要素：色、受、想、行、識）。『緣起且已經緣起的』，指的是除了過去和現在阿羅漢命終時的五陰之外，其餘的過去和現在的法。『非緣起且非已緣起的』，指的是無為法（Asamskrta，不依賴因緣和合而存在的法，如涅槃）。因為分段間隔可以得到，所以說分段。那過去生時的煩惱，分說為無明（Avidya，對真理的無知），其餘的如前所說。問：世尊（Bhagavan，佛的尊稱）所說的『生』和『趣』，是『生』包含『趣』，還是『趣』包含『生』呢？答：『生』包含一切『趣』，而非『趣』包含『生』，指的是『生』包含中陰（Antarabhava，死亡到再生的過渡期）的增長，應當知道『生』不被『趣』所包含。『生』包含『趣』，而非『趣』包含『生』。問：為什麼呢？答：因為『生』包含中陰的增長。中陰，是被『生』所包含，而不是被『趣』所包含。因為到達的緣故，所以稱為『趣』。中陰，是正在去往，而不是已經到達，所以不是『趣』。『生』指的是四生：卵生、胎生、濕生、化生。欲界（Kama-dhatu，眾生有情慾的世界）具備四生。色無色界（Rupa-dhatu & Arupa-dhatu，沒有感官慾望的物質和非物質世界）一切都是化生。地獄（Naraka）是化生。畜生（Tiryagyoni）有四種。餓鬼（Preta）是化生，也有胎生。人有四種，天（Deva）是化生。化生最為廣泛，因為包含全部二趣和三趣的小部分，因此也是最殊勝的。問：如果化生最殊勝，世尊為什麼不是化生呢？答：因為時機不俱備。如果有化生時，就沒有佛出世。佛出世時，就沒有化生的人。再者，因為一切殊勝的緣故。世尊一切殊勝的所生種性對於一切眾生是最殊勝的，說法容易被信受，以及斷除種性上的貢高我慢的緣故。『趣』指的是五趣，即地獄、畜生、餓鬼、人、天。因為不可喜樂，所以稱為地獄。因為身體橫行，所以稱為畜生。因為從他人那裡希求，所以稱為餓鬼。因為意念寂靜，所以稱為人。因為光明，所以稱為天。有人希望阿修羅（Asura）與天同趣，所以說：『你先前是天』。問：如果這樣，為什麼阿修羅不能見諦（Satya，真理）呢？答：因為被諂曲所覆蓋。有人說，阿修羅是大力的餓鬼。天趣沒有說阿修羅，所以這樣說。問：如果這樣，釋天（Sakra，帝釋天）

【English Translation】 English version Origin. If arising or what arises, all conditioned dharmas are called dependent origination (Pratītyasamutpāda). Venerable Pūrṇayaśas said: 'Or dependent origination but not already arisen,' referring to future dharmas. 'Already arisen but not dependent origination,' referring to the five skandhas (Skandha, the five aggregates constituting an individual: form, feeling, perception, mental formations, and consciousness) at the death of past and present Arhats (Arhat, a perfected being who has attained Nirvana). 'Dependent origination and already arisen,' referring to all other past and present dharmas except for the five skandhas at the death of past and present Arhats. 'Neither dependent origination nor already arisen,' referring to unconditioned dharmas (Asamskrta, dharmas that do not depend on causes and conditions, such as Nirvana). Because segments can be obtained, it is called segmentation. The afflictions at the time of past birth are divided and explained as ignorance (Avidya, ignorance of the truth), and the rest is as previously stated. Question: Does the 'birth' and 'realm' (Gati) spoken of by the World-Honored One (Bhagavan, an epithet of the Buddha) include realm within birth, or does realm include birth? Answer: 'Birth' includes all 'realms,' but 'realm' does not include 'birth.' It refers to the increase of the intermediate state (Antarabhava, the transitional state between death and rebirth) within 'birth.' It should be known that 'birth' is not included in 'realm.' 'Birth' includes 'realm,' but 'realm' does not include 'birth.' Question: Why? Answer: Because 'birth' includes the increase of the intermediate state. The intermediate state is included in 'birth' but not in 'realm.' Because of arrival, it is called 'realm.' The intermediate state is going but not yet arrived, therefore it is not 'realm.' 'Birth' refers to the four births: oviparous (egg-born), viviparous (womb-born), moisture-born, and metamorphic (born by transformation). The desire realm (Kama-dhatu, the realm of beings with sensual desires) possesses the four births. The form and formless realms (Rupa-dhatu & Arupa-dhatu, the material and immaterial realms without sensual desires) are all metamorphic. Hell (Naraka) is metamorphic. Animals (Tiryagyoni) have four types. Hungry ghosts (Preta) are metamorphic and also viviparous. Humans have four types, and gods (Deva) are metamorphic. Metamorphic birth is the most extensive because it includes the entirety of two realms and a small part of three realms, therefore it is also the most superior. Question: If metamorphic birth is the most superior, why was the World-Honored One not born metamorphically? Answer: Because the timing was not right. If there were metamorphic births, there would be no Buddha appearing in the world. When the Buddha appears in the world, there are no metamorphically born people. Furthermore, because of all superior causes. The World-Honored One's all superior birth lineage is the most superior for all beings, the teachings are easily believed and accepted, and because it cuts off arrogance and pride in lineage. 'Realm' refers to the five realms, namely hell, animals, hungry ghosts, humans, and gods. Because it is undesirable, it is called hell. Because the body moves horizontally, it is called animals. Because they seek from others, they are called hungry ghosts. Because the mind is tranquil, they are called humans. Because of light, they are called gods. Some wish for Asuras (Asura) to be in the same realm as gods, so it is said: 'You were previously a god.' Question: If so, why can't Asuras see the truth (Satya, truth)? Answer: Because they are covered by deceit. Some say that Asuras are powerful hungry ghosts. The realm of gods does not mention Asuras, so it is said this way. Question: If so, Sakra (Sakra, the lord of gods)

云何與相習近耶。答貪色故。負多究槃荼勒叉。亦餓鬼趣攝緊那羅毗舍遮醯魯娑迦阇羅頗求羅。畜生趣攝。問世尊說六界。此云何。答。

所謂四大種　　及諸有漏識　亦色中間相　　此界說生本

所謂四大種及諸有漏識亦色中間相者。四大五識身及有漏意識亦色中間。謂眼所受是空界數。是名六界。問已說十八界。何故別說六界耶。答此界說生本。此界說士夫數建立生根本故。是故無漏法不立六界中。四大如界品說。問諦有何相。答。

謂性果諸行　　有漏是說苦　因性則為集　　滅諦眾苦盡

謂性果諸行有漏是說苦者。一切有漏行有因及縛性故說苦。因性則為集者。此有漏行是因性者說集諦。是故苦集是一物。因果故立二諦。滅諦眾苦盡者。一切有漏法究竟寂滅。是說滅諦。

若無漏諸行　　是說為道諦　此二因緣故　　粗細次第現

若無漏諸行是說為道諦者。一切無漏行說道諦。有相違故。問何故說名諦。答此二因緣故。有二因緣說諦。謂自性不虛及見。彼得不顛倒覺。虛空非數緣滅雖自性不虛。無記故無漏故不說諦。若法是苦。苦因離苦。苦對治故彼立諦。彼無漏故非苦非苦因。無記故非離苦。無為故非苦對治。是故說四諦病。病因無病藥亦如是說。問聖諦有何義。答

【現代漢語翻譯】現代漢語譯本問：如何與『相』（Lakshana，特徵、相狀）產生習近（親近、熟悉）？答：因為貪戀『色』（Rupa，物質、顏色）。負多（Putana，一種惡鬼）究槃荼（Kumbhanda，一種夜叉）勒叉（Rakshasa，羅剎）。也包括餓鬼趣的緊那羅（Kinnara，一種天人，半人半鳥）、毗舍遮（Pisaca，一種惡鬼）、醯魯娑迦（Heruka，一種忿怒尊）、迦阇羅頗求羅（Kajjalaprakhulaka，一種鬼）。畜生趣也包括在內。問：世尊（Bhagavan，佛）說了六界（Dhatu，元素），這是什麼意思？答：　所謂四大種（Mahabhuta，地、水、火、風）　　及諸有漏識（Sasrava-vijnana，有煩惱的意識）　亦色中間相（Rupa-madhya-lakshana，色法中間的相）　　此界說生本

所謂四大種及諸有漏識亦色中間相者。四大、五識身（Panca-vijnanakaya，眼、耳、鼻、舌、身五種感覺器官及其相應的意識）及有漏意識亦色中間。謂眼所受是空界數。是名六界。問：已經說了十八界（Dhatus，十八元素），為什麼還要特別說六界呢？答：此界說生本。此界說是士夫（Purusha，補特伽羅，人）的數目，建立生命的根本。因此，無漏法（Anasrava-dharma，沒有煩惱的法）不包括在六界中。四大如界品所說。問：諦（Satya，真理）有什麼相？答：

謂性果諸行　　有漏是說苦（Dukkha，痛苦）　因性則為集（Samudaya，苦的根源）　　滅諦（Nirodha，苦的止息）眾苦盡

謂性果諸行有漏是說苦者。一切有漏行有因及縛性故說苦。因性則為集者。此有漏行是因性者說集諦。是故苦集是一物。因果故立二諦。滅諦眾苦盡者。一切有漏法究竟寂滅。是說滅諦。

若無漏諸行　　是說為道諦（Marga，達到滅苦的道路）　此二因緣故　　粗細次第現

若無漏諸行是說為道諦者。一切無漏行說道諦。有相違故。問：何故說名諦？答：此二因緣故。有二因緣說諦。謂自性不虛及見。彼得不顛倒覺。虛空非數緣滅雖自性不虛。無記故無漏故不說諦。若法是苦。苦因離苦。苦對治故彼立諦。彼無漏故非苦非苦因。無記故非離苦。無為故非苦對治。是故說四諦病。病因無病藥亦如是說。問：聖諦（Arya-satya，聖諦）有什麼意義？答：

【English Translation】 English version Question: How does one become familiar with 『Lakshana』 (characteristics, appearances)? Answer: Because of craving for 『Rupa』 (form, matter, color). Putana (a type of demon), Kumbhanda (a type of Yaksha), Rakshasa (a Rakshasa). Also included are Kinnara (a type of celestial being, half-human half-bird), Pisaca (a type of demon), Heruka (a wrathful deity), Kajjalaprakhulaka (a type of ghost) belonging to the realm of hungry ghosts. The animal realm is also included. Question: The Bhagavan (Buddha) spoke of six Dhatus (elements), what does this mean? Answer: 　The so-called four Mahabhutas (great elements: earth, water, fire, wind)　　and all Sasrava-vijnana (defiled consciousness) 　Also Rupa-madhya-lakshana (the intermediate characteristics of form)　　These elements are said to be the origin of existence.

The so-called four great elements and all defiled consciousness, also the intermediate characteristics of form. The four great elements, the five Vijnanakayas (the five sense organs: eye, ear, nose, tongue, body, and their corresponding consciousnesses) and defiled consciousness are also intermediate to form. That which is received by the eye is counted as the space element. These are called the six elements. Question: Eighteen Dhatus (elements) have already been spoken of, why speak of six elements separately? Answer: These elements are said to be the origin of existence. These elements are said to be the number of Purushas (persons), establishing the root of life. Therefore, Anasrava-dharma (undefiled dharma) is not included in the six elements. The four great elements are as described in the Dhatu chapter. Question: What are the characteristics of Satya (truth)? Answer:

The so-called nature, result, and all actions　　Defiled things are said to be Dukkha (suffering) 　The nature of cause is Samudaya (the origin of suffering)　　Nirodha (the cessation of suffering) is the end of all suffering

The so-called nature, result, and all actions, defiled things are said to be Dukkha. All defiled actions are said to be suffering because they have a cause and are binding in nature. The nature of cause is Samudaya. These defiled actions, being the nature of cause, are said to be Samudaya-satya (the truth of the origin of suffering). Therefore, Dukkha and Samudaya are one thing. Two truths are established because of cause and effect. Nirodha is the end of all suffering. The ultimate quiescence of all defiled dharmas is said to be Nirodha-satya (the truth of the cessation of suffering).

If undefiled actions　　Are said to be Marga (the path to the cessation of suffering) 　Because of these two causes　　The coarse and subtle appear in order

If undefiled actions are said to be Marga-satya (the truth of the path). All undefiled actions are said to be the path, because they are contradictory. Question: Why is it called Satya (truth)? Answer: Because of these two causes. There are two causes for saying Satya: namely, its own nature is not false and seeing it, one obtains undeluded awareness. Although space and cessation through non-cognitive power are not false in their own nature, they are not said to be Satya because they are indeterminate and undefiled. If a dharma is suffering, the cause of suffering, separation from suffering, and the antidote to suffering, then it is established as Satya. Because it is undefiled, it is neither suffering nor the cause of suffering. Because it is indeterminate, it is not separation from suffering. Because it is unconditioned, it is not the antidote to suffering. Therefore, the four truths are spoken of as illness, the cause of illness, the absence of illness, and the medicine for illness. Question: What is the meaning of Arya-satya (noble truth)? Answer:

聖於此諸諦起真實覺及顯示他故說聖諦。此逼迫相說苦。生相說集。寂止相說滅。出離相說道。問應前因後果。何故世尊前說果耶。答粗細次第現。雖如是。以隨順無間等故前說果苦粗故先無間等。如是比。滅雖微非道先施設說諦求滅粗非道。複次易度義故。從粗次第立粗者。欲界苦彼先無間等。后色無色界苦。色界苦雖粗。非無色界定故不定故是一無間等。問真諦無間等云何。為自相為共相耶。答諦故自相。陰故共相。問世尊說四沙門果為幾事。答。

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。謂無漏五陰及數滅。聖道說沙門。彼是此果。沙門果擇品當廣說。問此果何地攝。答最上在九地。阿羅漢果九地攝。謂未來中間根本四禪及三無色。第三在六地者。阿那含果六地攝。除無色。二果依未來者。須陀洹斯陀含果依未來。未離欲故。問道有何相。答。

隨信行行法　　離煩惱遲相　隨法行行法　　離煩惱速相

隨信行行法離煩惱遲想者。隨信行所行無漏法。軟根品所攝故當知是遲。若隨信行所受當知信解脫時解脫。亦受同軟根故。隨法行行法。離煩惱速相者。隨法行所行無漏法。利根品所攝。當知是速道。若隨法行所。受當知見到不時解脫。

【現代漢語翻譯】現代漢語譯本因為聖者對這些真諦生起真實的覺悟，並且向他人顯示這些真諦，所以稱為聖諦。逼迫的相狀稱為苦。生起的相狀稱為集。寂靜止息的相狀稱為滅。出離的相狀稱為道。問：應該是先因後果，為什麼世尊先說果呢？答：因為由粗到細依次顯現。雖然是這樣，因為隨順無間等的原因，所以先說果，苦是粗的，所以先無間等。像這樣比類，滅雖然是微細的，但不是先於道而施設，說諦是爲了求滅，滅是粗的，不是道。再次，因為容易理解的緣故，從粗到細依次建立，粗的，就是欲界的苦，它先無間等。後面的色界和無色界的苦，苦雖然是粗的，但不是沒有定的緣故，不是不定的緣故，所以是一無間等。問：真諦的無間等是怎樣的？是自相還是共相呢？答：因為是諦，所以是自相。因為是陰，所以是共相。問：世尊所說的四沙門果，是關於幾件事呢？答：聖果的事有六種，最殊勝的在九地，第三果在六地，兩種果依于未來。聖果的事有六種，是指用六件事來說明沙門果。這六件事是指無漏的五陰和數滅。聖道稱為沙門，聖道是沙門果的因。沙門果的選擇品類將在後面詳細說明。問：這些果屬於哪個地呢？答：最上的果在九地。阿羅漢果屬於九地。指未來、中間、根本四禪以及三無色定。第三果在六地，指阿那含果屬於六地，除了無色界。兩種果依于未來，指須陀洹果和斯陀含果依于未來，因為還沒有脫離欲界。問：道有什麼相狀呢？答：隨信行所行的法，遠離煩惱的相狀是遲緩的；隨法行所行的法，遠離煩惱的相狀是快速的。隨信行所行的法，遠離煩惱的相狀是遲緩的，是指隨信行所修行的無漏法，屬於軟根品，所以應當知道是遲緩的。如果隨信行所證得的，應當知道是信解脫，是暫時解脫，也是因為承受了同樣的軟根的緣故。隨法行所行的法，遠離煩惱的相狀是快速的，是指隨法行所修行的無漏法，屬於利根品，應當知道是快速的道。如果隨法行所證得的，應當知道是見到真理，不是暫時解脫。

【English Translation】 English version Because the saints have true awakening to these truths and show them to others, they are called the Noble Truths. The aspect of oppression is called suffering (苦, duhkha). The aspect of arising is called origin (集, samudaya). The aspect of cessation is called cessation (滅, nirodha). The aspect of the path is called the path (道, marga). Question: It should be cause and effect in that order, so why did the World Honored One speak of the effect first? Answer: Because they appear in order from coarse to fine. Although this is so, because of the sequence of contiguity, the effect is spoken of first. Suffering is coarse, so it is contiguous first. Similarly, although cessation is subtle, it is not established before the path. Speaking of the truth is to seek cessation, cessation is coarse, not the path. Furthermore, because of the ease of understanding, they are established in order from coarse to fine. The coarse one is the suffering of the desire realm (欲界, kama-dhatu), which is contiguous first. The suffering of the form realm (色界, rupa-dhatu) and formless realm (無色界, arupa-dhatu) that follow, although suffering is coarse, it is not without samadhi (定, samadhi), so it is not indeterminate, therefore it is a single contiguity. Question: What is the contiguity of the true truth like? Is it self-characteristic or common-characteristic? Answer: Because it is truth, it is self-characteristic. Because it is skandha (陰, skandha), it is common-characteristic. Question: The four fruits of the Shramana (沙門, sramana) spoken of by the World Honored One, are they about how many things? Answer: The affairs of the holy fruit are six, the most supreme is in the ninth ground, the third is in the sixth ground, the two kinds rely on the future. The affairs of the holy fruit are six, which means using six things to explain the fruit of the Shramana. These six things refer to the un-leaked five skandhas and cessation by calculation (數滅, samkhya-nirodha). The holy path is called Shramana, and the holy path is the cause of the fruit of the Shramana. The selection of categories of the fruit of the Shramana will be explained in detail later. Question: To which ground do these fruits belong? Answer: The most supreme fruit is in the ninth ground. The fruit of Arhat (阿羅漢, arhat) belongs to the nine grounds. It refers to the future, intermediate, fundamental four dhyanas (禪, dhyana), and the three formless attainments. The third fruit is in the sixth ground, referring to the fruit of Anagamin (阿那含, anagamin) belonging to the six grounds, except for the formless realm. The two kinds of fruit rely on the future, referring to the fruit of Srotapanna (須陀洹, srotapanna) and Sakradagamin (斯陀含, sakradagamin) relying on the future, because they have not yet detached from the desire realm. Question: What are the characteristics of the path? Answer: The Dharma practiced by the follower of faith, the aspect of being distant from afflictions is slow; the Dharma practiced by the follower of Dharma, the aspect of being distant from afflictions is fast. The Dharma practiced by the follower of faith, the aspect of being distant from afflictions is slow, refers to the un-leaked Dharma practiced by the follower of faith, belonging to the category of soft roots, so it should be known as slow. If what is attained by the follower of faith, it should be known as liberation by faith, which is temporary liberation, also because of bearing the same soft roots. The Dharma practiced by the follower of Dharma, the aspect of being distant from afflictions is fast, refers to the un-leaked Dharma practiced by the follower of Dharma, belonging to the category of sharp roots, it should be known as the fast path. If what is attained by the follower of Dharma, it should be known as seeing the truth, not temporary liberation.

亦受同利根故。

根本禪地中　　當知是樂道　減及難得故　　當知是說苦

根本禪地中。當知是樂道者。謂根本四禪地軟根法及利根法說樂道。止觀等故。彼地道樂行。減及難得故。當知是說苦者。依餘地道說苦道。以減故。謂未來中間止道減。無色定觀道減。是以方便難得故說苦。非聖道是苦受性。亦非苦受相應。雖苦盡道亦無量分別。此地及根建立故說四。彼根本禪地。若利根說樂道及速道。若鈍根說樂道及非速道。餘地道。若利根說苦道及速道。若鈍根說苦道及非速道。正升進故說道。正向解脫故說道。問云何不壞凈。答。

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。若於佛所得無學法起無漏信。是名于佛不壞凈。若於僧所行學無學法起無漏信。是名于僧不壞凈。若於涅槃起無漏信。除前所說法。謂于余苦集諦及菩薩無漏功德辟支佛無漏功德起無漏信。是名不壞緣法不壞凈(別緣法寶故定不壞緣也)。若於佛法辟支佛法聲聞法起無漏信。是名壞緣法不壞凈(雜緣三寶故曰壞緣也)。聖戒者無漏戒。是四大凈(信是心凈戒是四大凈也)。問何故無漏說不壞凈。答謂決定故。真實智俱生無漏信。戒決定有漏信。為不信所壞。有漏戒為

【現代漢語翻譯】現代漢語譯本亦因他們具有同樣的利根（Indriya，五根之一，此處指敏銳的根器）。

在根本禪定之地，應當知曉那是樂道；因為（其他地方的道）有所減損且難以獲得，應當知曉那是說苦道。

『在根本禪定之地，應當知曉那是樂道』，指的是在根本四禪定之地，對軟根（Mridu-indriya，根器較弱）的修行者和利根（Tikshna-indriya，根器較強）的修行者來說，（此地）是樂道。因為止（Samatha，止禪）和觀（Vipassana，觀禪）等（修行）在此地容易進行，所以說此地的道是快樂的修行。『因為（其他地方的道）有所減損且難以獲得，應當知曉那是說苦道』，指的是依據其他禪定之地的道來說是苦道。因為有所減損，指的是未來世的中間止道有所減損，無色定（Arupa-samapatti，四種無色界的禪定）的觀道有所減損。因此，因為（這些道）難以通過方便獲得，所以說是苦。並非聖道（Arya-marga，八正道）的本質是苦受（Dukkha-vedana，痛苦的感受），也並非與苦受相應。即使是苦盡道（Dukkha-nirodha-marga，滅苦之道）也有無量的分別。因為此地和根器（Indriya）的建立，所以說四禪。在根本禪定之地，如果（修行者）是利根，則說是樂道和速道（快速之道）；如果（修行者）是鈍根（Manda-indriya，根器遲鈍），則說是樂道和非速道（非快速之道）。其他禪定之地的道，如果（修行者）是利根，則說是苦道和速道；如果（修行者）是鈍根，則說是苦道和非速道。因為是正向升進，所以說是道；因為是正向解脫，所以說是道。問：什麼是不壞凈（Avetya-prasada，不壞信）？答：

對佛、聲聞法（Sravaka-dharma，聲聞弟子的教法）、解脫以及其他因的清凈無垢的信心，以及聖戒（Arya-sila，聖者的戒律），被稱為決定（Adhishthana，此處指堅定不移）。

『對佛、聲聞法、解脫以及其他因的清凈無垢的信心』，指的是如果對佛所證得的無學法（Asaiksa-dharma，不再需要學習的境界）生起無漏信（Anasrava-sraddha，沒有煩惱的信心），這被稱為對佛的不壞凈。如果對僧所修行的有學法（Saiksa-dharma，需要學習的境界）和無學法生起無漏信，這被稱為對僧的不壞凈。如果對涅槃（Nirvana，寂滅）生起無漏信，除了前面所說的法，即對其他的苦集諦（Dukkha-samudaya-satya，苦的起因）以及菩薩（Bodhisattva，追求覺悟的眾生）的無漏功德、辟支佛（Pratyekabuddha，緣覺佛）的無漏功德生起無漏信，這被稱為不壞緣法不壞凈（因為分別緣於法寶，所以是決定不壞的因緣）。如果對佛法、辟支佛法、聲聞法生起無漏信，這被稱為壞緣法不壞凈（因為雜亂地緣於三寶，所以說是壞緣）。聖戒指的是無漏戒（Anasrava-sila，沒有煩惱的戒律）。這是四大清凈（信是心清凈，戒是四大清凈）。問：為什麼無漏（法）被稱為不壞凈？答：因為是決定的。真實智慧（Tathata-jnana，如實的智慧）與無漏信俱生，戒是決定的。有漏信（Sasrava-sraddha，有煩惱的信心）會被不信所破壞，有漏戒（Sasrava-sila，有煩惱的戒律）會被

【English Translation】 English version Also because they possess the same sharp faculties (Indriya, one of the five faculties, here referring to keen faculties).

In the fundamental meditative grounds, know that it is the path of joy; because (the paths in other places) are diminished and difficult to obtain, know that it is said to be the path of suffering.

'In the fundamental meditative grounds, know that it is the path of joy,' refers to that in the fundamental four meditative grounds, for practitioners with soft faculties (Mridu-indriya, weaker faculties) and practitioners with sharp faculties (Tikshna-indriya, stronger faculties), (this ground) is the path of joy. Because cessation (Samatha, Samatha meditation) and insight (Vipassana, Vipassana meditation) and so on (practices) are easy to perform in this ground, it is said that the path in this ground is a joyful practice. 'Because (the paths in other places) are diminished and difficult to obtain, know that it is said to be the path of suffering,' refers to that based on the paths in other meditative grounds, it is said to be the path of suffering. Because there is diminution, it refers to the intermediate cessation path in the future being diminished, and the insight path of the formless attainments (Arupa-samapatti, the four formless realms of meditation) being diminished. Therefore, because (these paths) are difficult to obtain through expedient means, it is said to be suffering. It is not that the Noble Path (Arya-marga, the Eightfold Path) is of the nature of painful feeling (Dukkha-vedana, painful sensation), nor is it associated with painful feeling. Even the path to the cessation of suffering (Dukkha-nirodha-marga, the path to the cessation of suffering) has immeasurable distinctions. Because of the establishment of this ground and the faculties (Indriya), the four Dhyanas are spoken of. In the fundamental meditative grounds, if (the practitioner) has sharp faculties, then it is said to be the path of joy and the quick path (path of speed); if (the practitioner) has dull faculties (Manda-indriya, slow faculties), then it is said to be the path of joy and the non-quick path (non-speedy path). The paths in other meditative grounds, if (the practitioner) has sharp faculties, then it is said to be the path of suffering and the quick path; if (the practitioner) has dull faculties, then it is said to be the path of suffering and the non-quick path. Because it is a correct progression, it is called the path; because it is directly towards liberation, it is called the path. Question: What is unshakeable pure faith (Avetya-prasada, unwavering faith)? Answer:

Pure and undefiled faith in the Buddha, the Dharma of the Hearers (Sravaka-dharma, the teachings of the Hearer disciples), liberation, and other causes, as well as the Noble Precepts (Arya-sila, the precepts of the Noble Ones), are called determination (Adhishthana, here referring to unwavering).

'Pure and undefiled faith in the Buddha, the Dharma of the Hearers, liberation, and other causes,' refers to if one generates non-outflow faith (Anasrava-sraddha, faith without defilements) in the non-learning Dharma (Asaiksa-dharma, the state of no further learning needed) attained by the Buddha, this is called unshakeable pure faith in the Buddha. If one generates non-outflow faith in the learning Dharma (Saiksa-dharma, the state of needing to learn) and non-learning Dharma practiced by the Sangha, this is called unshakeable pure faith in the Sangha. If one generates non-outflow faith in Nirvana (Nirvana, extinction), apart from the Dharma mentioned earlier, namely generating non-outflow faith in the other Truth of Suffering and its Origin (Dukkha-samudaya-satya, the cause of suffering) and the non-outflow merits of Bodhisattvas (Bodhisattva, beings seeking enlightenment), and the non-outflow merits of Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), this is called unshakeable pure faith in the Dharma due to separate conditions (because it separately relies on the Dharma Jewel, it is a determined unshakeable condition). If one generates non-outflow faith in the Buddha Dharma, the Pratyekabuddha Dharma, and the Hearer Dharma, this is called unshakeable pure faith in the Dharma due to mixed conditions (because it relies on the Three Jewels in a mixed way, it is called mixed conditions). Noble Precepts refer to non-outflow precepts (Anasrava-sila, precepts without defilements). These are the four great purities (faith is purity of mind, precepts are purity of the four elements). Question: Why is non-outflow (Dharma) called unshakeable pure faith? Answer: Because it is determined. True wisdom (Tathata-jnana, wisdom of suchness) arises together with non-outflow faith, and the precepts are determined. Outflow faith (Sasrava-sraddha, faith with defilements) can be destroyed by disbelief, and outflow precepts (Sasrava-sila, precepts with defilements) can be

惡戒所壞。無漏者經生不壞。是以決定故無漏立不壞凈。此義擇品當廣說。◎

◎問修定有何相。答。

初禪若有善　　說名現法樂　謂得生死智　　是說名知見

初禪若有善說名現法樂者。凈無漏初禪現法安樂住。是名修定得現法樂。當知第四禪亦如是。初禪亦說後世樂住。然不一切。若退若生上地若般涅槃。後世樂不定故世尊說現法現法安樂住。謂得生死智是說名知見者。生死智通是名修定得。知見如力處說盡當知。

當知分別慧　　方便生功德　金剛喻四禪　　是名為漏盡

當知分別慧方便生功德者。若方便生諸功德。從善法欲聞思修三界善及無漏。是一切說名修定得分別慧。金剛喻四禪是名為漏盡者。金剛喻定名最後學心相應。依第四禪。是名修定得漏盡。此世尊自已說第四禪一切菩薩無所有處愛盡。依第四禪超升離生乃至漏盡。問如意足何等自性。答。

善有為諸法　　方便之所起　佛說如意足　　是亦說正斷

善有為諸法方便之所起佛說如意足者。前所說方便所生功德。彼一切如意器故說如意足。自心自在起種種功德故說如意。彼如意足故說如意足。足支俱同一義。問何者是。答謂三昧。彼復四種增上分別。若欲增上起三昧名欲定。精進心慧增上起三昧亦如

【現代漢語翻譯】現代漢語譯本惡戒所破壞的（有漏戒）。沒有煩惱的（無漏戒）經歷生死也不會被破壞。因此，因為（無漏戒）是決定的，所以說無漏戒建立了不壞的清凈。這個意義在《擇品》中會詳細說明。

◎問：修習禪定有什麼樣的相？答：

初禪若有善，
說名現法樂，
謂得生死智，
是說名知見。

初禪若有善說名現法樂者：清凈無漏的初禪能帶來現世的安樂。這被稱為修習禪定獲得現世的快樂。應當知道第四禪也是這樣。初禪也被說成能帶來後世的快樂，但並非所有情況都如此。如果退轉、轉生到更高的境界或者般涅槃，後世的快樂是不確定的，所以世尊說的是現世的安樂。謂得生死智是說名知見者：獲得生死之智，這被稱為修習禪定所得的知見。生死智通達一切，如在《力處》中所說，應當知道（其中的）全部含義。

當知分別慧，
方便生功德，
金剛喻四禪，
是名為漏盡。

當知分別慧方便生功德者：如果通過方便產生各種功德，從對善法的慾望，到聞、思、修三界善法以及無漏法，這一切都被稱為修習禪定所得的分別慧。金剛喻四禪是名為漏盡者：金剛喻定指的是最後學習階段的心相應，依賴於第四禪。這被稱為修習禪定而獲得漏盡。這是世尊自己所說的，第四禪能使一切菩薩達到無所有處，愛慾滅盡。依賴於第四禪，可以超越、提升、脫離生死，乃至達到漏盡。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，
是亦說正斷。

善有為諸法方便之所起佛說如意足者：前面所說的通過方便所產生的功德，它們都是如意之器，所以稱為如意足。因為自心能自在地生起種種功德，所以稱為如意。因為是如意足，所以稱為如意足。足和支具有相同的意義。問：什麼是（如意足）？答：指的是三昧（Samadhi，禪定）。它又分為四種增上（Adhipati）分別。如果慾望增上而生起三昧，稱為欲定。精進、心、慧增上而生起三昧也是如此。

【English Translation】 English version Destroyed by evil precepts (leaky precepts). Those without defilements (non-leaky precepts) are not destroyed even after experiencing birth and death. Therefore, because (non-leaky precepts) are definitive, it is said that non-leaky precepts establish indestructible purity. This meaning will be explained in detail in the 'Selection Chapter'.

◎ Question: What are the characteristics of cultivating Samadhi (meditative concentration)? Answer:

If the first Dhyana (Jhāna, meditative state) has goodness,
It is said to be happiness in the present life,
Meaning obtaining the wisdom of birth and death,
This is said to be knowledge and vision.

'If the first Dhyana has goodness, it is said to be happiness in the present life': Pure, undefiled first Dhyana brings happiness in the present life. This is called cultivating Samadhi and obtaining happiness in the present life. It should be known that the fourth Dhyana is also like this. The first Dhyana is also said to bring happiness in future lives, but not in all cases. If there is regression, rebirth in higher realms, or Parinirvana (complete liberation), the happiness of future lives is uncertain, so the World Honored One (Buddha) speaks of happiness in the present life. 'Meaning obtaining the wisdom of birth and death is said to be knowledge and vision': Obtaining the wisdom of birth and death, this is called obtaining knowledge and vision through cultivating Samadhi. The wisdom of birth and death penetrates everything, as said in the 'Power Place', one should know (all of) its meaning.

It should be known that discriminating wisdom,
Skillfully generates merit,
Diamond-like four Dhyanas,
Are called the exhaustion of outflows (Asavas).

'It should be known that discriminating wisdom skillfully generates merit': If various merits are generated through skillful means, from the desire for good Dharma (teachings), to hearing, thinking, and cultivating the three realms of good and undefiled Dharma, all of this is called discriminating wisdom obtained through cultivating Samadhi. 'Diamond-like four Dhyanas are called the exhaustion of outflows': Diamond-like Samadhi refers to the mind corresponding to the final stage of learning, relying on the fourth Dhyana. This is called obtaining the exhaustion of outflows through cultivating Samadhi. This is what the World Honored One himself said, that the fourth Dhyana enables all Bodhisattvas (enlightenment beings) to reach the realm of nothingness, and the extinction of desire. Relying on the fourth Dhyana, one can transcend, ascend, escape from birth and death, and even reach the exhaustion of outflows. Question: What is the nature of the psychic power (iddhi) based on desire (Chanda)? Answer:

Good conditioned Dharmas,
Arising from skillful means,
The Buddha speaks of psychic power,
This is also called right effort.

'Good conditioned Dharmas arising from skillful means, the Buddha speaks of psychic power': The merits generated through skillful means mentioned earlier, they are all instruments of wish fulfillment, so they are called psychic power. Because the mind can freely generate various merits, it is called psychic power. Because it is psychic power, it is called psychic power. 'Foot' and 'limb' have the same meaning. Question: What is (psychic power)? Answer: It refers to Samadhi. It is further divided into four kinds of dominance (Adhipati). If Samadhi arises from the dominance of desire, it is called desire-based concentration. It is the same if Samadhi arises from the dominance of diligence, mind, or wisdom.

是。彼先欲故欲增上。欲生已求成故精進增上。精進方便已隨順求故心增上。于欲精進心正向如意足究竟故慧增上。若無慧者余則失。問何等為如意。何等為足。答定為如意。欲等為足。雖有受等諸法生。但取此生定故說此為足。此義雜品當廣說。是亦說正斷者。即此諸功德說正斷。以正智火燒諸煩惱草故說正燒。此亦斷諸煩惱故說正斷。複次滅煩惱最勝故說正勝。彼過惡功德舍離長養。若防若增堪能故說正斷。彼復四種。事分別故。如一剎那燈作四事。謂燒炷油盡器熱破闇。如是一剎那精進現在前。作四事已生惡法等。如修多羅廣說。息煩惱種道根斷過去未來煩惱得。煩惱得斷說過去滅未來不起。雖斷一切有漏。以惡法極惡故。聖道相違故。唯說惡法斷生。一果故說惡生。二果故說不善。已生善法相續住故說住。軟中上增長故說重修增廣。阿羅漢雖無不善法及斷對治。而有壞對治(毀呰呵責是壞對治)持對治遠分對治故。亦說四正斷。色無色界亦如是。

此說四念處　　四聖種亦然　如其增上生　　是皆隨名說

此說四念處者。謂前說功德亦說念處。謂身受心法。內外俱自相共相隨順觀故說念處。如賢聖品說。四聖種亦然者。謂前所說功德亦說四聖種。聖以此為種故說聖種。聖從彼生故說聖種。問聖種

【現代漢語翻譯】現代漢語譯本：是的。因為最初的意願和不斷增長的意願，所以說『欲增上』（chanda adhipati，以意願為主導）。因為意願產生后，爲了達成目標而努力，所以說『精進增上』（viriya adhipati，以精進為主導）。因為精進和方便之後，隨順目標而追求，所以說『心增上』（citta adhipati，以心為主導）。因為對於意願、精進和心的正確方向，如意足（iddhipāda，成就的根本）最終完成，所以說『慧增上』（paññā adhipati，以智慧為主導）。如果沒有智慧，其他的都會失去作用。問：什麼是『如意』？什麼是『足』？答：禪定是『如意』。意願等是『足』。雖然有感受等諸法產生，但只取這種禪定生起，所以說這是『足』。這個意義在雜品中會詳細說明。這也說明了『正斷』（sammappadhāna，四正勤）。就是用這些功德來說明『正斷』。因為用正智之火燒掉諸煩惱之草，所以說『正燒』。這也是因為斷除諸煩惱，所以說『正斷』。再次，因為滅除煩惱是最殊勝的，所以說『正勝』。對於那些過惡功德，舍離惡，增長善。對於防止惡的產生，增長善的能力，所以說『正斷』。它又有四種，因為事情的分別。就像一剎那的燈做了四件事，即燃燒燈芯，耗盡燈油，加熱燈具，破除黑暗。就像這樣，一剎那的精進現在前，做了四件事，即已生惡法等，就像修多羅（sutra，經）中廣泛說明的那樣。止息煩惱的種子，斷除道的根本，斷除過去和未來的煩惱。煩惱的斷除意味著過去已滅，未來不再生起。雖然斷除了一切有漏法，但因為惡法是最惡劣的，與聖道相違背，所以只說惡法斷生。因為一個結果，所以說惡生。因為兩個結果，所以說不善。已生善法相續住，所以說住。因為軟、中、上增長，所以說重修增廣。阿羅漢（arhat，已證悟者）雖然沒有不善法以及斷除對治，但有壞對治（毀呰呵責是壞對治），持對治，遠分對治，所以也說四正斷。色無色界（rūpāvacara and arūpāvacara，色界和無色界）也是這樣。這裡說的是四念處（cattāro satipaṭṭhānā，四種專注的覺察），四聖種（cattāri ariyavaṃsāni，四種高貴的血統）也是這樣。就像它們增上生，這些都是隨名稱而說的。這裡說的是四念處，就是前面說的功德也說了念處。即身、受、心、法。內外一起，觀察自相和共相，隨順觀察，所以說念處。就像賢聖品中說的那樣。四聖種也是這樣，就是前面所說的功德也說了四聖種。聖人以此為種，所以說聖種。聖人從那裡生起，所以說聖種。問：聖種

【English Translation】 English version: Yes. Because of the initial desire and the increasing desire, it is said 'chanda adhipati' (dominance of intention). Because after the desire arises, one strives to achieve the goal, it is said 'viriya adhipati' (dominance of effort). Because after effort and skillful means, one pursues in accordance with the goal, it is said 'citta adhipati' (dominance of mind). Because the right direction of intention, effort, and mind, the iddhipāda (bases of accomplishment) are ultimately completed, it is said 'paññā adhipati' (dominance of wisdom). If there is no wisdom, the others will be lost. Question: What is 'iddhi' (accomplishment)? What is 'pāda' (base)? Answer: Samādhi (concentration) is 'iddhi'. Intention, etc., are 'pāda'. Although feelings and other dharmas (phenomena) arise, only this arising of samādhi is taken, so it is said to be 'pāda'. This meaning will be explained in detail in the miscellaneous section. This also explains 'sammappadhāna' (the four right exertions). It is with these merits that 'sammappadhāna' is explained. Because the fire of right wisdom burns the grass of all afflictions, it is said 'right burning'. This is also because it cuts off all afflictions, so it is said 'right cutting off'. Furthermore, because extinguishing afflictions is the most excellent, it is said 'right victory'. Regarding those faults and merits, abandoning the bad and cultivating the good. Regarding the ability to prevent the arising of evil and increase the good, it is said 'right exertion'. It has four aspects because of the distinction of things. Just as a lamp in a moment does four things, namely, burning the wick, exhausting the oil, heating the vessel, and dispelling the darkness. Just like this, a moment of effort is present, doing four things, namely, evil dharmas that have already arisen, etc., as explained extensively in the sutra. Stopping the seeds of affliction, cutting off the root of the path, cutting off past and future afflictions. The cutting off of afflictions means that the past has ceased and the future will not arise. Although all defiled dharmas are cut off, because evil dharmas are the most evil and contradict the noble path, only the cutting off of evil dharmas is mentioned. Because of one result, it is said evil arises. Because of two results, it is said unwholesome. Good dharmas that have already arisen continue to abide, so it is said to abide. Because of the increase of soft, medium, and superior, it is said to be repeatedly cultivated and expanded. Although an arhat (one who has attained enlightenment) has no unwholesome dharmas and has cut off the antidotes, they have destructive antidotes (criticism and reproach are destructive antidotes), holding antidotes, and distant antidotes, so the four right exertions are also mentioned. The form and formless realms (rūpāvacara and arūpāvacara) are also like this. Here it speaks of the cattāro satipaṭṭhānā (four foundations of mindfulness), and the cattāri ariyavaṃsāni (four noble lineages) are also like this. Just as they increase and arise, these are all spoken of according to their names. Here it speaks of the four foundations of mindfulness, that is, the merits mentioned earlier also speak of mindfulness. Namely, body, feeling, mind, and dharma. Together inside and outside, observing the self-characteristics and common characteristics, observing in accordance, so it is said to be mindfulness. Just as it is said in the section on the noble ones. The four noble lineages are also like this, that is, the merits mentioned earlier also speak of the four noble lineages. The noble one takes this as a seed, so it is said to be a noble lineage. The noble one arises from there, so it is said to be a noble lineage. Question: Noble lineage

何等性。答無貪善根性。若眷屬是五陰性。四種愛取對治故說四因。衣生愛因。乞食因。床臥具因。有無有生愛(無有愛者愛斷滅上三及此也余愛總名有愛也)。隨彼次第對治立四聖種。衣乞食攝藥故。又不一切不一切時故藥不別立聖種現在境界起故。知足立聖種非少欲知足於現在處起少欲于未來處起現在不取一錢難非未來轉輪王聖種者。于出家者有二種勝。謂希望及受用。在家者唯希望。種者是故持義。是故別解脫律儀以無作為聖種。非作色無色界。雖無衣食然有聖種。謂無漏律儀。問何故此諸功德說如意足乃至聖種耶。答如其增上生。是皆隨名說此諸功德。定增上生故說如意足。精進增上生故說正斷。念增上生故說念處。知足增上生故說聖種。問世尊說三十七覺品有幾種性。答。

凈信精進念　　智慧及喜猗　覺品相應舍　　思戒三摩提

如所說十事。余覺品分悉入其中。此云何。謂信是信根信力。精進是正斷精進根精進力精進覺支。正方便念是念根念力念覺支。正念慧是念處慧根慧力擇法覺支正見。喜是喜覺支。猗是猗覺支。舍是舍覺支。思是正思惟。戒是正語正業正命。三摩提是如意足定根定力定覺支正定。鞞婆娑欲令戒有二種身口業不壞故說十一事。問何故此諸法多種建立。答。

處方便

【現代漢語翻譯】現代漢語譯本：何謂（無貪善根）的自性？回答是無貪善根的自性。如果（無貪善根的）眷屬是五蘊（Skandha）的自性，爲了對治四種愛和取，所以宣說了四因：衣服生起愛著之因，乞食生起愛著之因，床臥具生起愛著之因，有和無有生起愛著（『無有愛』是指對斷滅的愛著，包括上三界和此界；其餘的愛總稱為『有愛』）。隨著這些次第，爲了對治它們，建立了四聖種（Catus-araya）：衣服和乞食包含在內，因為藥物不是一切時一切處都需要，所以藥物不單獨建立聖種，因為（少欲）只在現在境界生起，所以知足建立為聖種。少欲和知足不同，少欲在未來處生起，現在不取一錢很難，但未來不成為轉輪王（Cakravartin）的聖種。對於出家者來說，有兩種殊勝之處，即希望和受用；在家者只有希望。『種』是持義，因此別解脫律儀（Pratimoksha）以無作為聖種，而不是作色無色（界定）。即使沒有衣食，仍然有聖種，即無漏律儀（Anasrava-sila）。問：為什麼這些功德被稱為如意足（Rddhipada）乃至聖種呢？答：因為它們各自增上生，所以都隨著名稱來宣說這些功德。因為定增上生，所以稱為如意足；因為精進增上生，所以稱為正斷；因爲念增上生，所以稱爲念處；因為知足增上生，所以稱為聖種。問：世尊所說的三十七覺品（Bodhipaksika-dharma）有幾種自性？答：凈信、精進、念，智慧及喜、猗，覺品相應舍，思、戒、三摩提。如所說的十件事，其餘覺品的部分都包含在其中。這是如何包含的呢？信是信根（Sraddha-indriya）、信力（Sraddha-bala）；精進是正斷（Samyak-pradhana）、精進根、精進力、精進覺支（Virya-bodhyanga）；正方便念是念根、念力、念覺支；正念慧是念處（Smrtyupasthana）、慧根、慧力、擇法覺支（Dharma-vicaya-bodhyanga）、正見（Samyag-drsti）；喜是喜覺支（Priti-bodhyanga）；猗是猗覺支（Prasrabdhi-bodhyanga）；舍是舍覺支（Upeksa-bodhyanga）；思是正思惟（Samyak-samkalpa）；戒是正語（Samyag-vac）、正業（Samyak-karmanta）、正命（Samyag-ajiva）；三摩提是如意足、定根、定力、定覺支（Samadhi-bodhyanga）、正定（Samyak-samadhi）。鞞婆娑（Vibhasa）想要戒有兩種，因為身口業不壞，所以說了十一件事。問：為什麼這些法有多種建立？答：處、方便。

【English Translation】 English version: What is the nature (of non-greed as a wholesome root)? The answer is the nature of non-greed as a wholesome root. If the retinue (of non-greed as a wholesome root) is the nature of the five aggregates (Skandha), then, in order to counteract the four kinds of love and attachment, four causes are spoken of: the cause of love arising from clothing, the cause of begging for food, the cause of bedding and seats, and the cause of love arising from existence and non-existence ('Non-existence love' refers to the love of annihilation, including the upper three realms and this realm; the remaining love is generally called 'existence love'). Following these sequences, in order to counteract them, the Four Noble Lineages (Catus-araya) are established: clothing and begging for food are included, because medicine is not needed at all times and in all places, so medicine is not separately established as a Noble Lineage, because (contentment) only arises in the present realm, so contentment is established as a Noble Lineage. Contentment and having few desires are different; having few desires arises in the future realm; it is difficult not to take a penny now, but in the future, one will not become a Wheel-Turning King (Cakravartin) of the Noble Lineage. For renunciants, there are two superiorities, namely hope and enjoyment; for householders, there is only hope. 'Lineage' means holding, therefore the Pratimoksha is a Noble Lineage by non-action, not by acting in the realm of form and formlessness. Even without clothing and food, there is still a Noble Lineage, namely the unconditioned morality (Anasrava-sila). Question: Why are these merits called the foundations of miraculous power (Rddhipada) up to the Noble Lineage? Answer: Because they each increase and arise, so these merits are spoken of according to their names. Because concentration increases and arises, it is called the foundations of miraculous power; because diligence increases and arises, it is called right effort; because mindfulness increases and arises, it is called the foundations of mindfulness; because contentment increases and arises, it is called the Noble Lineage. Question: How many natures do the thirty-seven factors of enlightenment (Bodhipaksika-dharma) spoken of by the World-Honored One have? Answer: Pure faith, diligence, mindfulness, wisdom, joy, and tranquility, the corresponding abandonment of the factors of enlightenment, thought, precepts, and Samadhi. As the ten things mentioned, the remaining parts of the factors of enlightenment are all contained within them. How are they contained? Faith is the faculty of faith (Sraddha-indriya), the power of faith (Sraddha-bala); diligence is right effort (Samyak-pradhana), the faculty of diligence, the power of diligence, the enlightenment factor of diligence (Virya-bodhyanga); right skillful means of mindfulness is the faculty of mindfulness, the power of mindfulness, the enlightenment factor of mindfulness; right mindfulness-wisdom is the foundations of mindfulness (Smrtyupasthana), the faculty of wisdom, the power of wisdom, the enlightenment factor of discrimination of dharmas (Dharma-vicaya-bodhyanga), right view (Samyag-drsti); joy is the enlightenment factor of joy (Priti-bodhyanga); tranquility is the enlightenment factor of tranquility (Prasrabdhi-bodhyanga); abandonment is the enlightenment factor of abandonment (Upeksa-bodhyanga); thought is right thought (Samyak-samkalpa); precepts are right speech (Samyag-vac), right action (Samyak-karmanta), right livelihood (Samyag-ajiva); Samadhi is the foundations of miraculous power, the faculty of concentration, the power of concentration, the enlightenment factor of concentration (Samadhi-bodhyanga), right concentration (Samyak-samadhi). Vibhasa wants the precepts to be of two kinds, because the actions of body and speech are not destroyed, so eleven things are spoken of. Question: Why are these dharmas established in many ways? Answer: Place, skillful means.

自在　　軟及利亦然　見道亦修道　　故說三十七

處者正緣。處建立故說念處。方便者正方便故說正斷。自在者自在功德故說如意足。軟者信等五法軟者說根。及利亦然者。此諸根若增上者說力。是故增上義說根。難伏故說力。問何者是根云何次第。答信精進念定慧。是根次第者。信因果能為一切善法根本。是故前說信。信已舍惡修善故精進方便。精進方便已心於境界念住。心住已於緣不亂。不亂已堪能觀察。複次於法觀察已心定。心定已隨正念住。正念住已正堪能。正堪能已信業果。是說逆次第。問云何立五根。答地故建立彼初業地信修。導一切勝法故。見地精進修見道速進故。薄地說念。修念住令貪恚癡薄故。離欲地說定。修定修根本禪故。無學地說慧。修慧永離無明故。說力亦如是。見道者。見道道支修見道速進故。正見乃至正定。彼於法顯示自相共相故說正見。思量正義故說正思惟。邪命所不攝口四惡行數滅離故說正語。邪命所不攝身三惡業數滅離故說正業。邪命數滅離故說正命。正方便堪能故說正方便。正念緣不忘故說正念。執正一心念故說正定。次第如修多羅說。正見者。彼正見是道亦道支。餘者是道支非道。如定是禪亦禪支。餘者是禪支非禪。如說。定八種亦如是。修道者。修道覺支修道所

【現代漢語翻譯】現代漢語譯本自在，軟及利亦然。見道亦修道，故說三十七。

處者正緣。處建立故說念處（smṛtyupasthāna，四念住）。方便者正方便故說正斷（samyak-prahāṇa，四正斷）。自在者自在功德故說如意足（ṛddhipāda，四神足）。軟者信等五法軟者說根（indriya，五根）。及利亦然者。此諸根若增上者說力（bala，五力）。是故增上義說根。難伏故說力。問何者是根云何次第？答信（śraddhā，信根）精進（vīrya，精進根）念（smṛti，念根）定（samādhi，定根）慧（prajñā，慧根）。是根次第者。信因果能為一切善法根本。是故前說信。信已舍惡修善故精進方便。精進方便已心於境界念住。心住已於緣不亂。不亂已堪能觀察。複次於法觀察已心定。心定已隨正念住。正念住已正堪能。正堪能已信業果。是說逆次第。問云何立五根？答地故建立彼初業地信修。導一切勝法故。見地精進修見道速進故。薄地說念。修念住令貪恚癡薄故。離欲地說定。修定修根本禪故。無學地說慧。修慧永離無明故。說力亦如是。見道者。見道道支修見道速進故。正見乃至正定。彼於法顯示自相共相故說正見（samyag-dṛṣṭi，正見）。思量正義故說正思惟（samyak-saṃkalpa，正思惟）。邪命所不攝口四惡行數滅離故說正語（samyag-vāc，正語）。邪命所不攝身三惡業數滅離故說正業（samyak-karmānta，正業）。邪命數滅離故說正命（samyag-ājīva，正命）。正方便堪能故說正方便（samyag-vyāyāma，正精進）。正念緣不忘故說正念（samyak-smṛti，正念）。執正一心念故說正定（samyak-samādhi，正定）。次第如修多羅說。正見者。彼正見是道亦道支。餘者是道支非道。如定是禪亦禪支。餘者是禪支非道。如說。定八種亦如是。修道者。修道覺支修道所

【English Translation】 English version 'Self-mastery, gentleness, and sharpness are also thus.' 'Seeing the path is also cultivating the path; therefore, the thirty-seven [factors of enlightenment] are spoken of.'

'The 'abiding' refers to the correct condition. Because of establishing the 'abiding,' the mindfulness establishments (smṛtyupasthāna) are spoken of. 'Expedient' refers to the correct expedience; therefore, the right efforts (samyak-prahāṇa) are spoken of. 'Self-mastery' refers to the merit of self-mastery; therefore, the bases of spiritual power (ṛddhipāda) are spoken of. 'Gentleness' refers to the gentleness of the five faculties such as faith; therefore, the roots (indriya) are spoken of. 'And sharpness is also thus.' If these roots are increased, they are called powers (bala). Therefore, the meaning of increase speaks of roots. Because they are difficult to subdue, they are called powers. Question: What are the roots, and what is their order? Answer: Faith (śraddhā), effort (vīrya), mindfulness (smṛti), concentration (samādhi), and wisdom (prajñā). This is the order of the roots. Faith in cause and effect can be the root of all good dharmas. Therefore, faith is spoken of first. Having faith, one abandons evil and cultivates good; therefore, effort is expedient. Having effort as an expedient, the mind abides in mindfulness on the object. Having the mind abide, it is not disturbed by conditions. Not being disturbed, it is capable of observing. Furthermore, having observed the dharma, the mind is concentrated. Having the mind concentrated, it follows correct mindfulness and abides. Having correctly abided in mindfulness, it is capable. Having the capacity, it believes in the results of karma. This is said in reverse order. Question: How are the five roots established? Answer: Because of the ground, the faith cultivation of the initial stage is established. Because it guides all excellent dharmas. In the stage of seeing, effort cultivates the path of seeing quickly. Mindfulness is spoken of in the stage of thinning. Cultivating mindfulness establishments thins greed, hatred, and delusion. Concentration is spoken of in the stage of detachment from desire. Cultivating concentration cultivates the fundamental dhyānas. Wisdom is spoken of in the stage of no-more-learning. Cultivating wisdom permanently separates from ignorance. The powers are also spoken of thus. The one who sees the path. The limb of the path of seeing cultivates the path of seeing quickly. Right view up to right concentration. Because they display the self-characteristics and common characteristics of the dharma, right view (samyag-dṛṣṭi) is spoken of. Because it contemplates the correct meaning, right thought (samyak-saṃkalpa) is spoken of. Because the four evil actions of speech not included in wrong livelihood are extinguished and separated, right speech (samyag-vāc) is spoken of. Because the three evil actions of body not included in wrong livelihood are extinguished and separated, right action (samyak-karmānta) is spoken of. Because wrong livelihood is extinguished and separated, right livelihood (samyag-ājīva) is spoken of. Because right effort is capable, right effort (samyag-vyāyāma) is spoken of. Because right mindfulness does not forget conditions, right mindfulness (samyak-smṛti) is spoken of. Because it holds to correct one-mindedness, right concentration (samyak-samādhi) is spoken of. The order is as the sutras say. The one with right view. That right view is the path and also a limb of the path. The rest are limbs of the path but not the path. Just as concentration is dhyāna and also a limb of dhyāna. The rest are limbs of dhyāna but not dhyāna. As it is said. Concentration is also eightfold thus. The one who cultivates the path. The limb of enlightenment of cultivating the path is what is cultivated by the path.

斷煩惱種九品斷頓極覺故。以覺義故說覺支。彼擇法覺是覺亦覺支。餘者是覺支非覺。次第如修多羅說。問何故喜猗舍立覺支非道支。正思正語正業正命立道支非覺支。信俱非耶。答隨順覺故。乃至知緣常生喜。乃至生喜常生覺。謂息一切事及舍常生覺。于進不隨順故非道支。進去是道義。喜者不去。樂住處故。猗舍與去一向相違故不說道支。戒者于道輪為轂故立道輪支非相應故非覺支。正思策正見故於進去隨順非覺故。立道支非覺支。信者始習度。覺道者已度。是故俱不立。是說三十七者。此十法各別。事分別故世尊說三十七。彼初業地說念處於身等分別修故。暖法說正方便。生聖智火暖故。頂法說如意足。得頂法功德自在故。忍法說根。彼于進增上故。世間第一法說力住。彼勢不可伏故。見道說道支。速進故。修道說覺支。覺悟故。以數漸增故。先覺支次道支。四乃至八。此諸覺品。

二禪三十六　　未來亦復然　三四及中間　　是悉三十五

二禪三十六者。除正思地無思故。未來亦復然者。未來禪亦三十六。除喜難起故(未來難生喜)。三四及中間是悉三十五者。第三第四及中間禪三十五。除喜及正思。

初禪說一切　　無色三十二　最上二十二　　欲界亦復然

初禪說一切者。初禪

【現代漢語翻譯】現代漢語譯本斷除煩惱的種子，通過九個階段的斷除，達到徹底的覺悟，所以稱為『覺』。因為覺悟的意義，所以說『覺支』。其中的『擇法覺』既是覺悟，也是覺支。其餘的（覺支）是覺支，但不是覺悟。次第如修多羅（Sutra，經）所說。問：為什麼『喜』、『猗』（輕安）、『舍』（舍受）被立為覺支，而不是道支？『正思』、『正語』、『正業』、『正命』被立為道支，而不是覺支？『信』（信念）兩者都不是嗎？答：因為它們隨順覺悟的緣故。乃至知道因緣而常常生起喜，乃至生起喜而常常生起覺。所謂止息一切事務以及捨棄（貪戀），常常生起覺。因為在精進方面不隨順，所以不是道支。精進和趨向是道的意義。喜是不趨向的，因為樂於安住。輕安和舍與趨向完全相反，所以不說道支。戒對於道輪來說是輪轂，所以立為道輪支，因為不相應，所以不是覺支。正思策勵正見，所以在趨向上隨順，不是覺悟，所以立為道支，不是覺支。信是開始學習度脫，覺道者是已經度脫。所以兩者都不立。這是說三十七道品。這十種法各自不同，因為事情分別的緣故，世尊說三十七道品。在初業地，說念處，因為在身體等方面分別修習的緣故。在暖法位，說正方便，因為生起聖智之火的暖相的緣故。在頂法位，說如意足，因為得到頂法功德的自在的緣故。在忍法位，說根，因為它們在精進上增上的緣故。在世間第一法位，說力，因為它們的力量不可伏的緣故。在見道位，說道支，因為快速前進的緣故。在修道位，說覺支，因為覺悟的緣故。因為數量逐漸增加的緣故，先說覺支，后說道支。四乃至八。這些都是覺品。二禪有三十六種（法），未來禪也是這樣。三禪、四禪以及中間禪都是三十五種（法）。二禪三十六種（法），是因為沒有正思的緣故。未來禪也是這樣，是因為喜難以生起的緣故（未來難以生起喜）。三禪、四禪以及中間禪都是三十五種（法），是因為沒有喜和正思。初禪說一切（法），無色界有三十二種（法），最上界有二十二種（法），欲界也是這樣。初禪說一切（法），初禪...

【English Translation】 English version Cutting off the seeds of afflictions, achieving complete enlightenment through nine stages of severance, hence called 'Awakening'. Because of the meaning of awakening, it is called 'Awakening Factors'. Among them, 'Discrimination of Dharma Awakening' is both awakening and an awakening factor. The rest (of the awakening factors) are awakening factors but not awakening itself. The order is as stated in the Sutra (Sutra). Question: Why are 'Joy', 'Tranquility' (lightness and ease), and 'Equanimity' (equanimous feeling) established as awakening factors, but not path factors? Why are 'Right Thought', 'Right Speech', 'Right Action', and 'Right Livelihood' established as path factors, but not awakening factors? Is 'Faith' (belief) neither? Answer: Because they are in accordance with awakening. Even to the point of knowing the conditions and constantly generating joy, and even to the point of generating joy and constantly generating awakening. So-called ceasing all affairs and relinquishing (attachment), constantly generating awakening. Because it does not accord with diligence, it is not a path factor. Diligence and moving forward are the meaning of the path. Joy does not move forward because it delights in abiding. Tranquility and equanimity are completely contrary to moving forward, so they are not called path factors. Precepts are the hub for the wheel of the path, so they are established as path factors, but because they are not corresponding, they are not awakening factors. Right Thought encourages Right View, so it accords with moving forward, but it is not awakening, so it is established as a path factor, not an awakening factor. Faith is the beginning of learning to cross over, while those who have awakened to the path have already crossed over. Therefore, neither is established. This is to say the thirty-seven factors of enlightenment. These ten dharmas are each different, because the matters are distinct, the World Honored One spoke of the thirty-seven factors of enlightenment. In the initial stage of practice, it speaks of mindfulness, because of the separate cultivation in body and so on. In the stage of warmth, it speaks of right effort, because of the warmth of the fire of holy wisdom arising. In the stage of peak, it speaks of psychic powers, because of obtaining the freedom of the merits of the peak dharma. In the stage of forbearance, it speaks of roots, because they increase in diligence. In the stage of the highest worldly dharma, it speaks of powers, because their strength is invincible. In the path of seeing, it speaks of path factors, because of rapid progress. In the path of cultivation, it speaks of awakening factors, because of awakening. Because the number gradually increases, first speak of awakening factors, then speak of path factors. Four to eight. These are all factors of awakening. The second Dhyana has thirty-six (dharmas), and the future Dhyana is also like this. The third, fourth, and intermediate Dhyanas all have thirty-five (dharmas). The second Dhyana has thirty-six (dharmas) because there is no Right Thought. The future Dhyana is also like this because joy is difficult to arise (joy is difficult to arise in the future). The third, fourth, and intermediate Dhyanas all have thirty-five (dharmas) because there is no joy and Right Thought. The first Dhyana speaks of all (dharmas), the formless realm has thirty-two (dharmas), the highest realm has twenty-two (dharmas), and the desire realm is also like this. The first Dhyana speaks of all (dharmas), the first Dhyana...

具三十七品。無色三十二者。三無色三十二。除喜正思正語正業正命。最上二十二者。非想非非想處無道支及覺支。道支雖有漏在覺支后說。當知是無漏。是故修多羅說。三十七覺品一向無漏故。如修多羅說。修不凈觀俱念覺支。彼以不凈觀調心故。然後覺支現在前。欲界亦復然者。欲界二十二。問四食在何地有何性。答。

諸食中摶食　　欲界說三入　識食思及觸　　是食說有漏

諸食中摶食慾界說三入者。摶食是欲界中三入處。謂香味觸。事則有十三。謂十一觸及香味。隨其所應彼或以草或以木或以根或以果或以五穀或以汁或以香或以溫暖。如是比。識食思及觸是食說有漏者。謂識思觸若有漏者。持生相續及招有故。是故說食。無漏觸等雖攝持諸根四大而不招有。斷有故。是故非食。問何故色非食。答色粗故非食。壞色故不名食。色不能極攝諸根四大。攝義是食義。此義擇品當廣說。問三三昧一一有幾行轉。答。

無愿有十行　　二行是空定　四行說無相　　是說為正行

無愿有十行者。無愿三昧十行轉。所謂無常行苦行集四行道四行。二行是空定者。空三昧空行及無我行轉。四行說無相是說為聖行者。無相三昧滅諦四行轉定品已廣說。問四顛倒云何。斷何等性。答。

謂彼四顛倒

【現代漢語翻譯】現代漢語譯本：具有三十七品（三十七道品）。無色界有三十二（指三十二種法），即無色界的三十二種法。除去喜、正思（正思維）、正語（正語）、正業（正業）、正命（正命）。最上界有二十二（指二十二種法），即非想非非想處沒有道支和覺支。道支雖然有有漏法，但在覺支之後說，應當知道這是無漏法。因此修多羅（經）說，三十七覺品一向是無漏的。如修多羅（經）所說，修不凈觀時同時修念覺支，因為他用不凈觀調伏內心，然後覺支才顯現。欲界也是這樣，欲界有二十二（指二十二種法）。問：四食在哪個界有？是什麼性質？答：在各種食中，段食在欲界中說為三入（三種感覺的入口）識食、思食和觸食，這些食被稱為有漏的。在各種食中，段食在欲界中說為三入（三種感覺的入口），段食是欲界中的三種感覺的入口，即香味觸。從事物上來說，有十三種，即十一種觸和香味。根據情況，它們或者以草，或者以木，或者以根，或者以果，或者以五穀，或者以汁，或者以香，或者以溫暖等形式存在。識食、思食和觸食，這些食被稱為有漏的，即識、思、觸如果有漏，就會保持生命相續，並招感有（果報），所以被稱為食。無漏的觸等雖然攝持諸根和四大，但不招感有（果報），因為它們斷除了有（果報）。所以不是食。問：為什麼色不是食？答：因為色粗糙，所以不是食。因為色會壞滅，所以不稱為食。色不能完全攝持諸根和四大。攝持的意義就是食的意義。這個意義在擇品中會詳細說明。問：三種三昧（空三昧、無相三昧、無愿三昧）各自有多少行相運轉？答：無愿三昧有十種行相，空定（空三昧）有兩種行相無相三昧有四種行相，這被稱為正行。無愿三昧有十種行相運轉，即無愿三昧有十種行相運轉，也就是無常行、苦行、集四行、道四行。空定（空三昧）有兩種行相，即空三昧以空行和無我行運轉。無相三昧有四種行相，這被稱為聖行，即無相三昧以滅諦的四種行相運轉，在定品中已經詳細說明。問：四顛倒是什麼？斷除什麼性質的法？答：所謂的四顛倒

【English Translation】 English version: It possesses thirty-seven factors (thirty-seven factors of enlightenment). The thirty-two in the Formless Realm refer to the thirty-two dharmas in the Formless Realm. These exclude joy, Right Thought (Right Thinking), Right Speech, Right Action, and Right Livelihood. The twenty-two in the highest realm (referring to twenty-two dharmas) are those in the Realm of Neither Perception Nor Non-Perception, which lack the Path Factors and Enlightenment Factors. Although the Path Factors may have defilements, they are mentioned after the Enlightenment Factors, so it should be understood that they are without defilements. Therefore, the Sutra says that the thirty-seven factors of enlightenment are always without defilements. As the Sutra says, when practicing the contemplation of impurity, one simultaneously cultivates the Mindfulness Enlightenment Factor, because one uses the contemplation of impurity to subdue the mind, and then the Enlightenment Factor manifests. The same is true in the Desire Realm, where there are twenty-two (referring to twenty-two dharmas). Question: In which realm do the four kinds of nutriment exist, and what is their nature? Answer: Among all nutriment, coarse nutriment is said to be the three entrances in the Desire Realm. Nutriment of consciousness, nutriment of volition, and nutriment of contact are said to be defiled. Among all nutriment, coarse nutriment is said to be the three entrances in the Desire Realm. Coarse nutriment is the three entrances of sensation in the Desire Realm, namely, smell, taste, and touch. In terms of things, there are thirteen, namely, eleven kinds of touch, and smell and taste. Depending on the situation, they may exist in the form of grass, wood, roots, fruits, grains, juice, fragrance, or warmth, and so on. Nutriment of consciousness, nutriment of volition, and nutriment of contact are said to be defiled, meaning that if consciousness, volition, and contact are defiled, they will maintain the continuity of life and attract existence (karmic retribution), so they are called nutriment. Undefiled contact, etc., although they sustain the sense organs and the four great elements, do not attract existence (karmic retribution), because they cut off existence (karmic retribution). Therefore, they are not nutriment. Question: Why is form not nutriment? Answer: Because form is coarse, it is not nutriment. Because form decays, it is not called nutriment. Form cannot fully sustain the sense organs and the four great elements. The meaning of sustenance is the meaning of nutriment. This meaning will be explained in detail in the Selection Chapter. Question: How many aspects do the three samadhis (emptiness samadhi, signlessness samadhi, wishlessness samadhi) each have? Answer: Wishlessness has ten aspects, emptiness concentration (emptiness samadhi) has two aspects. Signlessness is said to have four aspects, and this is called right practice. Wishlessness has ten aspects, meaning that wishlessness samadhi has ten aspects, namely, the impermanence aspect, the suffering aspect, the four aspects of origination, and the four aspects of the path. Emptiness concentration (emptiness samadhi) has two aspects, meaning that emptiness samadhi operates with the emptiness aspect and the non-self aspect. Signlessness has four aspects, and this is called holy practice, meaning that signlessness samadhi operates with the four aspects of cessation, which have been explained in detail in the Concentration Chapter. Question: What are the four inversions? What kind of dharmas do they eliminate? Answer: The so-called four inversions

當知見苦斷　三見自性增　　見實者分別

謂彼四顛倒當知見苦斷者。一切四顛倒不遠尋根本故苦處起故見苦斷。毗娑阇婆提欲令有十二顛倒。所謂無常常倒想倒見倒心倒。余亦如是。彼八種見道斷無常無我六(此二各有心想見故六也)。苦有樂見倒不凈凈見倒四。見道修道斷苦。及不凈想倒心倒(樂凈見一向見諦斷樂凈想心見道修道斷以見諦者見斷而想心不盡)。如是說者此義不然。何以故。顛倒是見性故。想心為見所亂故。說想心顛倒受等。雖為見所亂非世所傅故不說。若問須陀洹云何染著者。煩惱不斷故。如在家須陀洹我倒斷。猶起男女結。非法想起男女結彼亦如是。三見自性增見實者分別者此四顛倒。是三見自性但說少分。見真實者所建立。問何故。答以增上故。若彼見增上分建立顛倒。謂如身見中立我見是倒。非我所見邊見中立常見是顛倒。非斷見見取中立樂凈見是倒非余(計惡為好計劣為勝如是一切不立倒也)。悉是見取但以輕故。問何故余見不立倒。答三事故說倒。所謂決斷妄置一向倒(一向倒謂正反如轉下為上)。謂彼邪見及邊見所攝斷見。雖決斷及一向倒。而非妄置。從壞事生故。戒取雖決斷及妄置。不一向倒。謂少實于少實處起故。阿毗曇說。身見見取全倒。無始久習倒。煩惱斷已

【現代漢語翻譯】現代漢語譯本應當知見苦而斷除，三種見的自性增長，對於見到真實的人進行分別。

所謂四種顛倒，應當知道通過見苦來斷除。一切四種顛倒，因為不遠離尋找根本，在苦處生起，所以通過見苦來斷除。毗娑阇婆提想要有十二種顛倒。即無常的常顛倒，想顛倒，見顛倒，心顛倒。其餘的也像這樣。那八種在見道時斷除，無常、無我六種（這兩種各有心想見，所以是六種）。苦有樂見顛倒，不凈有凈見顛倒，共四種。見道和修道斷除苦，以及不凈的想顛倒和心顛倒（樂凈見一向通過見諦斷除，樂凈的想心通過見道修道斷除，因為見諦的人見斷，而想心沒有窮盡）。如果這樣說，這個道理是不對的。為什麼呢？因為顛倒是見的自性。想心被見所擾亂。所以說想心顛倒，受等等。雖然被見所擾亂，但不是世俗所傳揚的，所以不說。如果問須陀洹（Srotapanna，入流果）為什麼還會被染著？因為煩惱沒有斷除。比如在家的須陀洹，我倒斷除了，仍然會生起男女的繫縛。非法想起男女的繫縛，他們也是這樣。三種見的自性增長，對於見到真實的人進行分別，這四種顛倒，是三種見的自性，但只說了少部分。見到真實的人所建立的。問：為什麼？答：因為增上的緣故。如果那些見增上的部分建立顛倒。比如在身見中立我見是顛倒，非我所見。在邊見中立常見是顛倒，非斷見。在見取中立樂凈見是顛倒，不是其餘的（計惡為好，計劣為勝，像這樣的一切不立顛倒）。全部都是見取，但因為輕微的緣故。問：為什麼其餘的見不立顛倒？答：因為三件事而說顛倒。即決斷、妄置、一向倒（一向倒指正反，比如轉下為上）。即那些邪見以及邊見所攝的斷見。雖然決斷以及一向倒，但不是妄置。因為從壞事生起。戒取雖然決斷以及妄置，不是一向倒。因為少許真實在少許真實處生起。阿毗曇（Abhidhamma，論藏）說，身見見取完全是顛倒。無始以來久遠習染的顛倒。煩惱斷除之後

【English Translation】 English version It should be known that suffering is seen and cut off, the self-nature of the three views increases, and distinctions are made for those who see reality.

The so-called four inversions, it should be known that they are cut off by seeing suffering. All four inversions, because they do not stray far from seeking the root, arise in the place of suffering, so they are cut off by seeing suffering. Visakhapatika wants there to be twelve inversions. Namely, the inversion of permanence in impermanence, thought inversion, view inversion, and mind inversion. The rest are also like this. Those eight are cut off in the path of seeing, six of impermanence and non-self (these two each have thought, view, and mind, so there are six). Suffering has the inversion of seeing pleasure, and impurity has the inversion of seeing purity, a total of four. The path of seeing and the path of cultivation cut off suffering, as well as the thought inversion and mind inversion of impurity (the pleasure and purity views are always cut off by seeing the truth, the thought and mind of pleasure and purity are cut off by the path of seeing and the path of cultivation, because those who see the truth have their views cut off, but their thought and mind are not exhausted). If it is said like this, this reasoning is not correct. Why? Because inversion is the self-nature of seeing. Thought and mind are disturbed by seeing. Therefore, it is said that thought and mind are inverted, feeling, etc. Although disturbed by seeing, they are not transmitted by the world, so they are not spoken of. If you ask why a Srotapanna (須陀洹, stream-enterer) is still attached? Because afflictions have not been cut off. For example, a Srotapanna at home, the inversion of self is cut off, but they still give rise to the bonds of men and women. The illegal thought arises from the bonds of men and women, they are also like this. The self-nature of the three views increases, and distinctions are made for those who see reality, these four inversions are the self-nature of the three views, but only a small part is spoken of. Established by those who see reality. Question: Why? Answer: Because of the cause of increase. If those parts of seeing that increase establish inversion. For example, in the view of self, establishing the view of 'I' is inversion, not the view of what is not 'I'. In the extreme view, establishing the view of permanence is inversion, not the view of annihilation. In the view of attachment, establishing the view of pleasure and purity is inversion, not the rest (considering evil as good, considering inferiority as superiority, all like this do not establish inversion). All are views of attachment, but because of their slightness. Question: Why are the other views not established as inversion? Answer: Because of three things, inversion is spoken of. Namely, decisive, falsely placed, and one-sided inversion (one-sided inversion refers to positive and negative, such as turning down into up). Namely, those wrong views and the annihilation view included in the extreme view. Although decisive and one-sided inversion, they are not falsely placed. Because they arise from bad things. The precepts of attachment, although decisive and falsely placed, are not one-sided inversion. Because a little truth arises in a place of a little truth. The Abhidhamma (阿毗曇, the collection of philosophical texts in Buddhism) says that the view of self and the view of attachment are completely inverted. Inversion that has been practiced for a long time since beginningless time. After the afflictions have been cut off.

。須陀洹斯陀含猶染著境界。問世尊說多見何見攝。答五見攝。問此云何。答。

誹謗于真實　　此見是邪見　不實而妄置　　是二見及置

誹謗于真實此見是邪見者。若見誹謗真實。謂無有(無有謗施戒等)無苦等是說邪見。不實而妄置是二見及智者。于陰不實妄置我我所是身見。妄置樂凈是見取。若於余處所不實而妄置士夫等。如是一切是邪智非見。

非因而見因　　是說為戒取　若攝受邊見　　依斷滅有常

非因而見因是見說戒取者。謂于彼無因而見因。是戒取。如為自在天故。斷食等求生天。能辨性及士夫得解脫性者(世性謂能知世性與士夫異者得解脫也)。若攝受邊見依斷滅有常者。若相似相續隱覆無常行而見常是常見。不識因果分相續而見斷是斷見。除此五見更無餘見。是故說一切見五見攝。問此見云何斷。答。

誹謗及妄置　　因見及二邊　於此諸事轉　　或見彼則斷

誹謗者。說邪見若謗苦。當知見苦斷苦處起故。見集等亦如是。如見滅道斷見取戒取異處生見異處斷。以此義故欲界上緣煩惱亦如是說。不實而妄置者說二見。彼身見苦處起故見苦斷。見取者若於果不實而妄置者見苦斷。于因起者見集斷。于見滅所斷起者見滅斷。見道所斷起亦如是。非修斷決斷故

【現代漢語翻譯】現代漢語譯本：須陀洹（Sotapanna，入流果）和斯陀含（Sakadagami，一來果）仍然會染著于境界。有人問世尊，『您說多種見解被哪幾種見所包含？』佛陀回答說，『被五種見所包含。』問：『這五種見是什麼？』答：『誹謗于真實，此見是邪見；不實而妄置，是二見及置。』『誹謗于真實，此見是邪見』的意思是：如果有人誹謗真實，說『沒有』（沒有佈施、持戒等等），說『沒有苦』等等，這就是邪見。『不實而妄置，是二見及智者』的意思是：對於五蘊（陰）不實地妄認為『我』和『我的』，這是身見（Sakkaya-ditthi，有身見）。妄認為『樂』和『凈』，這是見取（Ditthupadana，見取執）。如果在其他地方不實地妄認為『士夫』等等，像這樣的一切都是邪智，而不是見。『非因而見因，是說為戒取；若攝受邊見，依斷滅有常。』『非因而見因，是見說戒取』的意思是：對於不是原因的事物，卻認為是原因，這就是戒禁取（Silabbatupadana，戒禁取執）。例如，爲了自在天，斷食等行為以求生天。能夠辨別自性（Prakrti）和士夫（Purusha）而獲得解脫的人（世性是指能夠知曉世性和士夫不同的人才能獲得解脫）。『若攝受邊見，依斷滅有常』的意思是：如果相似的相續遮蔽了無常的執行，而認為事物是常，這是常見（Sassata-ditthi，常見）。不認識因果的相續，而認為是斷滅，這是斷見（Uccheda-ditthi，斷見）。除了這五種見之外，沒有其他的見。所以說一切見都被五見所包含。問：『這些見如何斷除？』答：『誹謗及妄置，因見及二邊，於此諸事轉，或見彼則斷。』『誹謗』是指邪見。如果誹謗苦，應當知道，因為見到苦，斷除苦，苦處才會生起。見到集（Samudaya，集諦）等等也是如此。如同見到滅（Nirodha，滅諦）、道（Magga，道諦），斷除見取和戒禁取，在不同的地方生起，在不同的地方斷除。因為這個原因，欲界（Kama-loka）上緣的煩惱也這樣說。『不實而妄置』是指兩種見。因為身見在苦處生起，所以見到苦就斷除。見取，如果對於果不實地妄置，見到苦就斷除。在因生起，見到集就斷除。在見到滅所斷的地方生起，見到滅就斷除。見到道所斷的地方生起也是如此。不是通過修斷來決斷的。

【English Translation】 English version: Sotapanna (Stream-enterer) and Sakadagami (Once-returner) are still attached to objects of perception. Someone asked the World Honored One, 'You say that many views are encompassed by which views?' The Buddha replied, 'They are encompassed by five views.' Question: 'What are these five views?' Answer: 'Slandering the truth, this view is a false view; falsely placing on what is unreal, these are two views and placement.' 'Slandering the truth, this view is a false view' means: If someone slanders the truth, saying 'there is not' (no giving, keeping precepts, etc.), saying 'there is no suffering,' etc., this is a false view. 'Falsely placing on what is unreal, these are two views and the wise' means: Falsely considering 'I' and 'mine' on the unreal aggregates (skandhas), this is Sakkaya-ditthi (personality belief). Falsely considering 'pleasure' and 'purity,' this is Ditthupadana (clinging to views). If in other places, one falsely considers 'Purusha' etc., like this, all are false wisdom, not views. 'Seeing a cause in what is not a cause, this is said to be Silabbatupadana; if embracing extreme views, relying on annihilation or permanence.' 'Seeing a cause in what is not a cause, this is said to be Silabbatupadana' means: Considering something that is not a cause as a cause, this is Silabbatupadana (clinging to rites and rituals). For example, fasting etc. to seek rebirth in the realm of the Isvara (自在天, Free Heaven). Those who can distinguish Prakrti (自性, Nature) and Purusha (士夫, Self) and attain liberation (worldly nature refers to those who can know that worldly nature is different from Purusha to obtain liberation). 'If embracing extreme views, relying on annihilation or permanence' means: If a similar continuum obscures the operation of impermanence and one sees permanence, this is Sassata-ditthi (eternalism). Not recognizing the continuum of cause and effect and considering it annihilation, this is Uccheda-ditthi (annihilationism). Besides these five views, there are no other views. Therefore, it is said that all views are encompassed by the five views. Question: 'How are these views eliminated?' Answer: 'Slandering and falsely placing, seeing cause and two extremes, turning in these matters, or seeing them, then they are eliminated.' 'Slandering' refers to false views. If slandering suffering, one should know that because of seeing suffering, eliminating suffering, the place of suffering arises. Seeing Samudaya (集諦, the origin of suffering) etc. is also like this. Just as seeing Nirodha (滅諦, the cessation of suffering) and Magga (道諦, the path to the cessation of suffering), eliminating Ditthupadana and Silabbatupadana, arising in different places, eliminating in different places. For this reason, the afflictions related to Kama-loka (欲界, the desire realm) are also spoken of in this way. 'Falsely placing on what is unreal' refers to two views. Because personality belief arises in the place of suffering, it is eliminated by seeing suffering. Clinging to views, if falsely placing on the result, it is eliminated by seeing suffering. Arising in the cause, it is eliminated by seeing the origin. Arising in the place where cessation is eliminated, it is eliminated by seeing cessation. It is also like this when arising in the place where the path is eliminated. It is not determined by cultivation and elimination.

。戒取者非因見因。若於有漏處起者見苦斷。若見道所斷處起者見道斷。斷常見見苦處起苦者見苦斷。問世尊說二十二根彼云何。答。

謂眼等四根　　身根有三種　意根及與命　　是根生死依

謂眼等四根者。如界品說。身根有三種者。身根說三種。謂身根男根女根。意者意根前已說。以意界即意根故。及與命者。壽說命根。是根生死依者。此諸根生死依故立根。問根有何義。答。

增上是根義　　五根說四種　當知餘四根　　各有二增上

增上是根義者。彼增上義是根義。端嚴義是根義。勝義是根義。上義是根義。主義是根義。雖一切有為法各各增上。然或劣或勝。當知勝者立根如人主天主。問增上義有幾種。答眼等四種增上。謂眼等五根四種增上緣。所謂令身端嚴。導養己身。依生識不共事。彼眼根令身端嚴者。若眼根不具人不喜見。多所憎惡不為增上。導養己身者。若眼見安危去危就安令身久住。依生識者。依眼生眼識及相應法。不共事者。唯眼見色非余。耳根令身端嚴導養己身如前說。依生識者。依耳生耳識及相應法。不共事者。唯耳聞聲非余。余根令身端嚴如前說。導養己身。此三根通摶食令身久住。依生識者。此三根各各生自分識。不共事者。各行境界。當知餘四根各有二增

【現代漢語翻譯】現代漢語譯本：『戒取』（Śīla-parāmarśa，執著于戒律）並非由『見因』（Dṛṣṭi-hetuka，由錯誤的見解產生的原因）所致。如果它在『有漏處』（Sāsrava-sthāna，有煩惱的地方）生起，那麼通過『見苦』（Duhkha-satya-darśana，對苦諦的證悟）來斷除。如果它在『見道所斷處』（Darśana-mārga-prahātavya-sthāna，見道所應斷除的地方）生起，那麼通過『見道』（Darśana-mārga，見道）來斷除。斷除常見，在『見苦處』（Duhkha-satya-darśana-sthāna，證悟苦諦的地方）生起苦，通過『見苦』來斷除。問：世尊（Bhagavān，佛陀）所說的二十二根（Dvāviṃśati indriyāṇi，二十二種功能）是什麼？答：『謂眼等四根，身根有三種，意根及與命，是根生死依。』『謂眼等四根者』，如《界品》（Dhātu-prakaraṇa）所說。『身根有三種者』，身根（Kāya-indriya）有三種，即身根、男根（Puruṣa-indriya）、女根（Strī-indriya）。『意者意根前已說』，意根（Manas-indriya）前面已經說過，因為意界（Manodhātu）就是意根。『及與命者』，壽（Āyus）稱為命根（Jīvita-indriya）。『是根生死依者』，這些根是生死輪迴所依賴的，所以稱為根。問：根（Indriya）有什麼含義？答：『增上是根義，五根說四種，當知餘四根，各有二增上。』『增上是根義者』，增上（Adhipati）的含義就是根的含義。端嚴（Prāsādika）的含義是根的含義。殊勝（Uttama）的含義是根的含義。上的含義是根的含義。主的含義是根的含義。雖然一切有為法（Saṃskṛta-dharma）各自增上，但有劣有勝，應當知道殊勝的才稱為根，如人主、天主。問：增上義（Adhipati-artha）有幾種？答：眼等有四種增上。即眼等五根（Pañca indriyāṇi）有四種增上緣（Adhipati-pratyaya），即令身端嚴，導養己身，依生識（Vijñāna）不共事（Asādhāraṇa-kārya）。眼根（Cakṣur-indriya）令身端嚴，如果眼根不具足，人們不喜歡見，多所憎惡，不為增上。導養己身，如果眼睛見到安危，就會趨利避害，使身體長久存在。依生識，依眼根生眼識（Cakṣur-vijñāna）及相應法（Sāṃprayuktadharma）。不共事，只有眼睛能見色（Rūpa），其他根不能。耳根（Śrotra-indriya）令身端嚴，導養己身如前所說。依生識，依耳根生耳識（Śrotra-vijñāna）及相應法。不共事，只有耳朵能聞聲（Śabda），其他根不能。餘下的根令身端嚴如前所說。導養己身，這三種根通過攝取食物使身體長久存在。依生識，這三種根各自產生自己的識。不共事，各自執行自己的境界。應當知道餘下的四根各有二增上。

【English Translation】 English version: 'Śīla-parāmarśa' (clinging to precepts) is not caused by 'Dṛṣṭi-hetuka' (caused by wrong views). If it arises in 'Sāsrava-sthāna' (a place with afflictions), it is severed by 'Duhkha-satya-darśana' (the realization of the truth of suffering). If it arises in 'Darśana-mārga-prahātavya-sthāna' (a place to be abandoned by the path of seeing), it is severed by 'Darśana-mārga' (the path of seeing). Severing the common view, suffering arises in 'Duhkha-satya-darśana-sthāna' (the place of realizing the truth of suffering), and it is severed by 'Duhkha-satya-darśana'. Question: What are the twenty-two 'indriyāṇi' (faculties) mentioned by 'Bhagavān' (the Blessed One, the Buddha)? Answer: 'The four faculties, namely the eye, etc., the body faculty is of three kinds, the mind faculty and life, these faculties are the basis of birth and death.' 'The four faculties, namely the eye, etc.,' as stated in the 'Dhātu-prakaraṇa' (Treatise on Elements). 'The body faculty is of three kinds,' the 'Kāya-indriya' (body faculty) is of three kinds, namely the body faculty, 'Puruṣa-indriya' (male faculty), and 'Strī-indriya' (female faculty). 'The mind, the mind faculty has already been mentioned,' the 'Manas-indriya' (mind faculty) has been mentioned earlier, because the 'Manodhātu' (mind element) is the mind faculty. 'And life,' 'Āyus' (lifespan) is called 'Jīvita-indriya' (life faculty). 'These faculties are the basis of birth and death,' these faculties are relied upon for the cycle of birth and death, therefore they are called faculties. Question: What is the meaning of 'Indriya' (faculty)? Answer: 'Dominance is the meaning of faculty, four kinds are said of the five faculties, know that the remaining four faculties each have two dominances.' 'Dominance is the meaning of faculty,' the meaning of 'Adhipati' (dominance) is the meaning of faculty. The meaning of 'Prāsādika' (serenity) is the meaning of faculty. The meaning of 'Uttama' (superiority) is the meaning of faculty. The meaning of 'Upa' (above) is the meaning of faculty. The meaning of 'Adhi' (chief) is the meaning of faculty. Although all 'Saṃskṛta-dharma' (conditioned phenomena) are dominant in their own way, there are inferior and superior ones, it should be known that the superior ones are called faculties, like a human lord or a heavenly lord. Question: How many kinds of 'Adhipati-artha' (meaning of dominance) are there? Answer: There are four kinds of dominance for the eye, etc. That is, the five faculties of the eye, etc., have four kinds of 'Adhipati-pratyaya' (dominant conditions), namely making the body serene, guiding and nourishing oneself, relying on the arising of 'Vijñāna' (consciousness), and 'Asādhāraṇa-kārya' (non-common function). The 'Cakṣur-indriya' (eye faculty) makes the body serene; if the eye faculty is not complete, people do not like to see it, and it is often hated, and it is not dominant. Guiding and nourishing oneself, if the eye sees safety and danger, it will seek benefit and avoid harm, so that the body can exist for a long time. Relying on the arising of consciousness, 'Cakṣur-vijñāna' (eye consciousness) and corresponding 'Sāṃprayuktadharma' (associated dharmas) arise depending on the eye faculty. Non-common function, only the eye can see 'Rūpa' (form), other faculties cannot. The 'Śrotra-indriya' (ear faculty) makes the body serene, guiding and nourishing oneself as mentioned before. Relying on the arising of consciousness, 'Śrotra-vijñāna' (ear consciousness) and corresponding dharmas arise depending on the ear faculty. Non-common function, only the ear can hear 'Śabda' (sound), other faculties cannot. The remaining faculties make the body serene as mentioned before. Guiding and nourishing oneself, these three faculties make the body exist for a long time by taking food. Relying on the arising of consciousness, these three faculties each produce their own consciousness. Non-common function, each operates in its own realm. It should be known that the remaining four faculties each have two dominances.

上。男根女根有二事增上緣故勝。謂眾生別相別始者。一眾生二根生已。眾生別及眾生相別。複次煩惱清凈故。謂此二根具足能作不律儀。乃至能作五無間業斷善根。清凈者。謂受律儀得果離欲種三乘種子。若無形二形不能起如是善惡。命根者。種類相續及持。意根者。續當來有自在隨轉。有相續者。如所說香陰有二心展轉現在前。若愛若恚自在者。如所說心牽世間。如是廣說。

受或煩惱分　　信等依清凈　九根若無漏　　此三依于道

受或煩惱分者。苦樂喜憂舍受。隨順煩惱分。為增上緣。謂受熏諸煩惱。以受樂著故。煩惱樂著。複次受為煩惱清凈增上緣。煩惱分者。如所說樂受貪使。苦受恚使。舍受癡使。清凈分者。如所說樂己心定因。苦集信依六出離。舍行信等。信等依清凈者。隨順清凈故。信等五根修清凈分。九根若無漏是三依于道者。信等五根喜樂舍及意根。此九根有漏無漏。若無漏者。依道故立三根。若隨信行隨法行道所攝。是未知根。若信解脫見到道所攝。是已知根。若無學道所攝。是無知根。已說諸根。余因緣擇品當說。問此諸根何界系。答。

欲界四善八　　色種根有七　心法則有十　　一心三根二

欲界四者。謂男根女根苦根憂根欲界系。余色根及意根。如界品說。

【現代漢語翻譯】現代漢語譯本上。男根（男性性器官）女根（女性性器官）有二事增上緣故勝。謂眾生別相別始者。一眾生二根生已。眾生別及眾生相別。複次煩惱清凈故。謂此二根具足能作不律儀。乃至能作五無間業斷善根。清凈者。謂受律儀得果離欲種三乘種子。若無形二形不能起如是善惡。命根者。種類相續及持。意根者。續當來有自在隨轉。有相續者。如所說香陰有二心展轉現在前。若愛若恚自在者。如所說心牽世間。如是廣說。

受或煩惱分　　信等依清凈　九根若無漏　　此三依于道

受或煩惱分者。苦樂喜憂舍受。隨順煩惱分。為增上緣。謂受熏諸煩惱。以受樂著故。煩惱樂著。複次受為煩惱清凈增上緣。煩惱分者。如所說樂受貪使。苦受恚使。舍受癡使。清凈分者。如所說樂己心定因。苦集信依六出離。舍行信等。信等依清凈者。隨順清凈故。信等五根修清凈分。九根若無漏是三依于道者。信等五根喜樂舍及意根。此九根有漏無漏。若無漏者。依道故立三根。若隨信行隨法行道所攝。是未知根。若信解脫見到道所攝。是已知根。若無學道所攝。是無知根。已說諸根。余因緣擇品當說。問此諸根何界系。答。

欲界四善八　　色種根有七　心法則有十　　一心三根二

欲界四者。謂男根（男性性器官）女根（女性性器官）苦根憂根欲界系。余色根及意根。如界品說。

【English Translation】 English version Superior. The male organ (male sexual organ) and female organ (female sexual organ) are superior because of two conditions that enhance them. This refers to the distinction and different origins of beings. First, once the two organs of a being are born, there is a distinction between beings and a distinction in the characteristics of beings. Furthermore, it is due to the purity of afflictions. These two organs are fully capable of performing non-virtuous acts, even to the extent of committing the five heinous crimes and severing roots of goodness. 'Purity' refers to receiving precepts, attaining fruition, being free from desire, and planting the seeds of the Three Vehicles. If one is without form or of two forms, one cannot initiate such good or evil. The life faculty is the continuation and sustenance of the species. The mind faculty is the continuation of future existence, freely transforming. 'Having continuity' refers to the aforementioned fragrant yin, where two minds alternately arise in the present, whether love or hatred. 'Freedom' refers to the aforementioned mind leading the world. This is extensively explained.

Feeling or affliction division　　Faith and others rely on purity 　If the nine faculties are without outflows　　These three rely on the path

'Feeling or affliction division' refers to the feelings of suffering, pleasure, joy, sorrow, and equanimity, which accord with the division of afflictions and serve as enhancing conditions. This means that feelings熏 (perfume) all afflictions. Because one is attached to the feeling of pleasure, one is attached to afflictions. Furthermore, feeling is an enhancing condition for the purity of afflictions. 'Affliction division' refers to the aforementioned feeling of pleasure causing the attachment of greed, the feeling of suffering causing the attachment of hatred, and the feeling of equanimity causing the attachment of ignorance. 'Purity division' refers to the aforementioned pleasure being the cause of one's mind being settled, suffering gathering, faith relying on the six liberations, and equanimity practicing faith and so on. 'Faith and others rely on purity' means that because they accord with purity, the five faculties of faith and so on cultivate the division of purity. 'If the nine faculties are without outflows, these three rely on the path' means the five faculties of faith and so on, joy, pleasure, equanimity, and the mind faculty. These nine faculties are with or without outflows. If they are without outflows, then three faculties are established relying on the path. If one follows faith or follows the Dharma, one is included in the path, which is the 'unknown faculty'. If one is liberated by faith or sees and understands the path, one is included in the path, which is the 'known faculty'. If one is included in the path of no more learning, one is the 'faculty of no knowledge'. The faculties have been explained. The remaining causal conditions will be explained in the Selection Chapter. Question: To which realm do these faculties belong? Answer:

The desire realm has four good eights　　The form species faculty has seven 　The mind Dharma has ten　　One mind has three faculties two

'The desire realm has four' refers to the male organ (male sexual organ), female organ (female sexual organ), the faculty of suffering, and the faculty of sorrow, which are bound to the desire realm. The remaining form faculties and the mind faculty are as explained in the Realm Chapter.

如意根。信等及舍根亦如是。樂根喜根。若有漏欲色界系。無漏則不繫。命根雜品當說。三無漏根不斷故不繫。問幾善。答善八。謂信等五根三無漏根。是善愛果故。命根及諸受有報果當說。余如界品說。色種根有七者。眼等七根是色。餘者非色。問幾性心。幾性心法。幾非心。幾非心法。答心法則有十。謂信等五根五受根。此是心法。心相應故。一心者意根。是心自性。得心相故。命根等八。非心非心法。無緣故。三根二者。無漏三根有二種。謂心法及心。性多集故。問幾有報幾無報。答。

於此諸根中　　一及十有報　十二中是報　　命根唯是報

於此諸根中一及十有報者。憂根一向有報。彼善不善有漏故。現在方便生故。非報生。非威儀。非工巧。非學習法故。亦非無漏。從煩惱生故。意根不善善有漏是有報。無漏無記是無報。三受亦如是。苦根善不善是有報。無記是無報。信等五根若有漏是有報。若無漏是無報余命根等八是無報。無記性故。三無漏是無報。問幾是報幾非報。答十二中是報。謂色根七有是報有非報如界品說。意根及四受或是報或非報。若善不善果是報。命根唯是報者。命根一向是報有欲令是正受果。問初生時得幾根報。答。

二或六七八　　最初生時得　當知欲界報　　色

【現代漢語翻譯】現代漢語譯本如意根（能實現願望的根本）。信根等以及舍根也是如此。樂根和喜根，如果有煩惱和慾望的束縛，就會被束縛；如果沒有煩惱和慾望的束縛，就不會被束縛。命根（維持生命力的根本）將在雜品中討論。三種無漏根（無煩惱的根本）因為不會斷滅，所以不會被束縛。問：有多少是善的？答：有八種善的。即信根等五根和三種無漏根。因為它們是善的，是可愛的結果。命根以及各種感受，其果報將在後面討論。其餘的就像在界品中說的那樣。色種根有七種，即眼根等七根是色（物質）。其餘的不是色。問：有多少是自性心？有多少是心法？有多少不是心？有多少不是心法？答：心法有十種。即信根等五根和五種受根。這些是心法，因為它們與心相應。意根是一種心，是心的自性，因為它能獲得心的相狀。命根等八種，既不是心也不是心法，因為它們沒有所緣。三種根有兩種，即無漏的三根有兩種，即心法和心。因為自性多聚集。問：有多少是有報的？有多少是無報的？答：　　於此諸根中　　一及十有報　　十二中是報　　命根唯是報　　於此諸根中，一及十有報者。憂根（憂愁的根本）一向是有報的。因為它是善或不善的，是有煩惱的。因為它是現在方便產生的，不是報生，不是威儀，不是工巧，不是學習法，也不是無漏的，因為它從煩惱產生。意根（意識的根本）不善、善、有煩惱是有報的，無漏、無記是無報的。三種受也是如此。苦根（痛苦的根本）善和不善是有報的，無記是無報的。信根等五根，如果有煩惱是有報的，如果沒有煩惱是無報的。其餘的命根等八種是無報的，因為它們是無記性的。三種無漏根是無報的。問：有多少是報？有多少不是報？答：十二種是報。即色根七種，有的是報，有的不是報，就像在界品中說的那樣。意根和四種受，有的是報，有的不是報。如果是善或不善的果，就是報。命根唯是報者。命根一向是報，有慾望使它是正受的果。問：初生時得到幾種根的果報？答：　　二或六七八　　最初生時得　　當知欲界報　　色

【English Translation】 English version The Ruyi Root (the root that fulfills wishes). The Faith Root and others, as well as the Equanimity Root, are the same. The Pleasure Root and the Joy Root, if bound by defilements and desires, are bound; if not bound by defilements and desires, they are not bound. The Life Root (the root that sustains life force) will be discussed in the Miscellaneous Section. The three Non-Outflow Roots (roots free from defilements) are not bound because they are not 끊어진. Question: How many are wholesome? Answer: Eight are wholesome, namely the five roots such as the Faith Root and the three Non-Outflow Roots, because they are wholesome and are the result of love. The Life Root and various feelings, their karmic results will be discussed later. The rest is as discussed in the Element Section. There are seven Material Kind Roots, namely the seven roots such as the Eye Root are material. The rest are not material. Question: How many are of the nature of mind? How many are mental properties? How many are not mind? How many are not mental properties? Answer: There are ten mental properties, namely the five roots such as the Faith Root and the five Feeling Roots. These are mental properties because they are associated with the mind. The Mind Root is one mind, it is the nature of the mind itself, because it can obtain the characteristics of the mind. The eight such as the Life Root are neither mind nor mental properties because they have no object of cognition. There are two kinds of three roots, namely the three Non-Outflow Roots have two kinds, namely mental properties and mind, because the nature is mostly accumulated. Question: How many have karmic results? How many do not have karmic results? Answer: 　　Among these roots, one and ten have karmic results 　　Twelve are karmic results, the Life Root is only a karmic result 　　Among these roots, one and ten have karmic results. The Sorrow Root (the root of sorrow) always has karmic results because it is wholesome or unwholesome, and has defilements. Because it is produced by present means, it is not born from karmic results, not from demeanor, not from craftsmanship, not from learning, and not from non-outflow, because it arises from afflictions. The Mind Root (the root of consciousness) unwholesome, wholesome, and with defilements has karmic results, non-outflow and neutral do not have karmic results. The three feelings are also the same. The Suffering Root (the root of suffering) wholesome and unwholesome has karmic results, neutral does not have karmic results. The five roots such as the Faith Root, if with defilements, have karmic results, if without defilements, do not have karmic results. The remaining eight such as the Life Root do not have karmic results because they are of neutral nature. The three Non-Outflow Roots do not have karmic results. Question: How many are karmic results? How many are not karmic results? Answer: Twelve are karmic results, namely the seven Material Roots, some are karmic results and some are not karmic results, as discussed in the Element Section. The Mind Root and the four feelings, some are karmic results and some are not karmic results. If it is the result of wholesome or unwholesome, it is a karmic result. The Life Root is only a karmic result. The Life Root always has karmic results, and desire makes it the result of proper reception. Question: How many roots with karmic results are obtained at the time of first birth? Answer: 　　Two or six, seven, eight are obtained at the time of first birth 　　Know that the karmic results of the desire realm are material

六無色一

二或六七八最初生時得。當知欲界報者。此諸根漸漸生。謂胎生卵生濕生。彼初生剎那得二根。謂身根命根。彼剎那意根。是穢污非不穢污。心相續受生故。舍根亦如是。余根亦得而不說。非報故。化生無形六。謂五色根及命根一形七二形八。此一向說欲界。色六無色一者。色界得六根。一向化生故無男女前已說。無色界唯一命根。問命終時幾根最後舍。答。

舍四八與九　　或復舍於十　漸終及頓沒　　善舍各增五

舍四八與九。或復舍於十漸終及頓沒者。無記心漸命終舍四根。謂身意命舍。若無形無記心一時命終舍八根。謂眼等五根意命及舍根。無記心一形九二形十。不善心亦爾。問善心舍幾根。答善舍各增五。若善心命終各增信等五根。是說欲界沒還生欲界者欲界沒生上界者。除無形二形。離欲俱非分故。色無色界命終。隨所得根亦如是說無漸命終。此說諸根現在前舍非成就舍。不隱沒無記說得舍。善者於此命終即此生說行舍。若生余處則得舍。問幾見斷幾修斷幾不斷。答。

二斷無斷四　　六根則二種　三無漏不斷　　余則修道斷

二斷無斷四者。謂意根樂根喜根舍根有三種。或見斷或修斷或不斷。彼隨信行隨法行道斷說見斷。信解脫見到道斷說修斷。無漏說不斷

【現代漢語翻譯】現代漢語譯本六無色一

二或六七八，最初生時得。應當知道，這是欲界的果報。這些根漸漸產生，指的是胎生、卵生、濕生。他們最初出生的剎那得到兩個根，即身根和命根（jīnmìnggēn，生命之本）。那個剎那的意根（yìgēn，意識之根），是染污的，不是不染污的，因為心相續接受生命。舍根（shègēn，捨棄之根）也是如此。其餘的根也得到，但沒有說，因為不是果報。化生沒有形體的眾生有六根，即五色根（wǔsègēn，五種感官之根）和命根；一個形體的眾生有七根；兩個形體的眾生有八根。這始終是說欲界的情況。色界眾生有六根，無色界眾生有一根。得到六根，始終是化生，所以沒有男女之分，前面已經說過。無色界眾生只有命根。

問：命終時，有幾個根最後捨棄？答：

舍四八與九，或復舍於十；漸終及頓沒，善舍各增五。

捨棄四個、八個或九個，或者捨棄十個。漸次命終和突然命終的情況不同。如果是善心命終，則各自增加五個根。

無記心（wújìxīn，非善非惡的心）漸次命終時，捨棄四個根，即身根、意根、命根、舍根。如果無形體的眾生以無記心一時命終，則捨棄八個根，即眼根等五根、意根、命根和舍根。一個形體的眾生以無記心命終時捨棄九個根，兩個形體的眾生捨棄十個根。不善心（búshànxīn，噁心）也是如此。問：善心（shànxīn，善心）捨棄幾個根？答：善心命終時，各自增加信等五個根。這是說欲界眾生死亡后還生於欲界，或者欲界眾生死亡後生于上界的情況。除了無形和二形眾生，因為他們不屬於離欲和俱非的範疇。色界和無色界眾生命終時，隨其所得的根也是如此。沒有漸次命終的情況。這裡說的是諸根現在前捨棄，而不是成就捨棄。不隱沒的無記心說的是得到和捨棄。善心的人在此命終，即在此處出生，說的是行舍。如果生於其他地方，則說的是得到和捨棄。問：有幾個是見斷（jiànduàn，見道所斷的煩惱），幾個是修斷（xiūduàn，修道所斷的煩惱），幾個是不需要斷的？答：

二斷無斷四，六根則二種；三無漏不斷，余則修道斷。

兩種需要斷，四種不需要斷。意根、樂根（lègēn，快樂之根）、喜根（xǐgēn，喜悅之根）、舍根有三種情況，或者見斷，或者修斷，或者不斷。隨信行（suíxìnháng，隨順信心而行）和隨法行（suífǎháng，隨順正法而行）在見道時斷，說是見斷。信解脫（xìnjiětuō，因信而解脫）和見到（jiàndào，證見真理）在修道時斷，說是修斷。無漏（wúlòu，沒有煩惱）的根說是不需要斷的，其餘的則是在修道時斷的。

【English Translation】 English version Six, Non-Form, One

Two, six, seven, or eight are obtained at the very first moment of birth. It should be known that this is the retribution of the Desire Realm. These roots gradually arise, referring to those born from wombs, eggs, or moisture. At the very first instant of their birth, they obtain two roots, namely the body root and the life root (jīnmìnggēn, the root of life). At that instant, the mind root (yìgēn, the root of consciousness) is defiled, not undefiled, because the mind-continuum receives life. The indifference root (shègēn, the root of equanimity) is also the same. Other roots are also obtained but not mentioned, because they are not retribution. Beings born by transformation without form have six roots, namely the five sense roots (wǔsègēn, the five sense organs) and the life root; beings with one form have seven roots; beings with two forms have eight roots. This always refers to the Desire Realm. Beings in the Form Realm have six roots, and beings in the Formless Realm have one root. Obtaining six roots always refers to transformation birth, so there is no distinction of male or female, as mentioned before. Beings in the Formless Realm have only the life root.

Question: When life ends, how many roots are the last to be abandoned? Answer:

Four, eight, or nine are abandoned, or even ten; gradual ending and sudden demise; virtuous abandonment each increases by five.

Abandoning four, eight, or nine, or even abandoning ten. Gradual ending and sudden demise are different. If one gradually ends life with an indifferent mind (wújìxīn, a mind that is neither good nor evil), four roots are abandoned, namely the body root, the mind root, the life root, and the indifference root. If a formless being ends life suddenly with an indifferent mind, eight roots are abandoned, namely the five sense roots, the mind root, the life root, and the indifference root. A being with one form abandons nine roots with an indifferent mind, and a being with two forms abandons ten roots. The same is true for an unwholesome mind (búshànxīn, an evil mind). Question: How many roots are abandoned with a wholesome mind (shànxīn, a good mind)? Answer: Abandonment with a wholesome mind each increases by five, meaning that when one ends life with a wholesome mind, five roots such as faith are added. This refers to those who die in the Desire Realm and are reborn in the Desire Realm, or those who die in the Desire Realm and are born in a higher realm, except for formless and two-formed beings, because they do not belong to the category of detachment from desire and neither. When beings in the Form Realm and Formless Realm end their lives, it is the same according to the roots they have obtained. There is no gradual ending of life. This refers to the abandonment of roots that are present, not the abandonment of attainment. The non-obscured indifferent mind speaks of obtaining and abandoning. Those with a wholesome mind who die here and are born here speak of abandoning conduct. If they are born elsewhere, it speaks of obtaining and abandoning. Question: How many are severed by seeing (jiànduàn, afflictions severed by the path of seeing), how many are severed by cultivation (xiūduàn, afflictions severed by the path of cultivation), and how many are not severed? Answer:

Two are severed, four are not severed, six roots are of two kinds; three are unconditioned and not severed, the rest are severed by the path of cultivation.

Two need to be severed, four do not need to be severed. The mind root, the pleasure root (lègēn, the root of happiness), the joy root (xǐgēn, the root of joy), and the indifference root have three possibilities: either severed by seeing, or severed by cultivation, or not severed. Those who follow faith (suíxìnháng, those who act according to faith) and those who follow the Dharma (suífǎháng, those who act according to the Dharma) are severed at the path of seeing, which is said to be severed by seeing. Those who are liberated by faith (xìnjiětuō, those who are liberated by faith) and those who see the path (jiàndào, those who see the truth) are severed at the path of cultivation, which is said to be severed by cultivation. Unconditioned (wúlòu, without afflictions) roots are said to be not severed, and the rest are severed by the path of cultivation.

。六根則二種者。謂憂根見斷及修斷。信等五根修斷及不斷非見斷。不染污故。三無漏不斷者。一向無漏故。余則修道斷者。謂餘九根修道斷。命根等八不隱沒無記故非見斷。墮生故非無斷。苦根五識身相應故非見斷。從煩惱生故非不斷。問若成就根彼成就幾根。答。

或成就三四　　五七及與八　十一與十三　　是說定成就

若成就意根必成就三根。謂意命舍。余或成就。或不成就。眼耳鼻舌根若生色界必成就。若生欲界得而不失則成就。若生無色界及生欲界。處胎漸厚諸根未滿及得而失則不成就。身根若生欲色界必成就。生無色界不成就。樂根生遍凈天若下及聖人生上必成就。凡夫生上不成就。喜根生光音天必成就。余如樂根說。苦根生欲界必成就。生上界不成就。憂根未離欲必成就。離欲不成就。信等五根不斷善根必成就。斷則不成就。三無漏根隨地聖人必成就(見地修地無學地也)。凡夫不成就。如意根。命根舍根亦如是。若成就身根必成就四根。謂身意命舍。余如前說若成就樂根亦成就四根。謂命意樂舍。若成就眼根必成就五根。謂身意命舍及眼根。耳鼻舌根亦如是。若成就喜根亦成就五根。謂喜樂意命舍。若成就苦根必成就七根。謂身意命四受除憂根。若成就男根必成就八根。謂前七及一形

【現代漢語翻譯】現代漢語譯本：六根則有兩種情況：憂根是見道所斷和修道所斷。信等五根是修道所斷和不斷（非見道所斷），因為它們不染污。三種無漏根是不斷的，因為它們始終是無漏的。其餘的根是修道所斷，即其餘九根是修道所斷。命根等八種根，因為不是隱沒無記，所以不是見道所斷；因為會墮入輪迴，所以不是無斷；苦根與五識身相應，所以不是見道所斷；因為從煩惱產生，所以不是不斷。問：如果成就了某個根，那麼他成就了幾個根？答：或者成就三四，五七以及八，十一與十三，這是說一定的成就。如果成就了意根（manas-indriya，意識的根源），必定成就三根，即意根、命根（jīvitendriya，生命力）和舍根（upekṣendriya，舍受）。其餘的根或者成就，或者不成就。眼根（cakṣur-indriya，視覺）、耳根（śrotrendriya，聽覺）、鼻根（ghrāṇendriya，嗅覺）、舌根（jihvendriya，味覺），如果出生在欲界，必定成就；如果生在欲界，得到而不失去，則成就；如果生在無色界（arūpadhātu，沒有物質的境界）以及生在欲界，處在胎中逐漸成長，諸根未滿，以及得到而失去，則不成就。身根（kāyendriya，身體感覺）如果生在欲界和色界（rūpadhātu，有物質的境界），必定成就；生在無色界，則不成就。樂根（sukhendriya，樂受）生在遍凈天（Śubhakṛtsna，色界天），如果下生或者聖人生到上界，必定成就；凡夫生到上界，則不成就。喜根（saumanasyendriya，喜受）生在光音天（Ābhāsvara，色界天），必定成就；其餘的如同樂根所說。苦根（duḥkhendriya，苦受）生在欲界，必定成就；生在上界，則不成就。憂根（daurmanasyendriya，憂受）未離開欲界，必定成就；離開欲界，則不成就。信等五根（śraddhendriya, vīryendriya, smṛtīndriya, samādhīndriya, prajñendriya，信、精進、念、定、慧五根）不斷善根，必定成就；斷了，則不成就。三種無漏根（anajñātamājñāsyāmīndriya, ājñendriya, ājñātāvīndriya，未知當知根、已知根、具知根）隨地的聖人必定成就（見地、修地、無學地）。凡夫不成就。如意根。命根、舍根也是如此。如果成就了身根，必定成就四根，即身根、意根、命根、舍根。其餘的如同前面所說。如果成就了樂根，也成就四根，即命根、意根、樂根、舍根。如果成就了眼根，必定成就五根，即身根、意根、命根、舍根以及眼根。耳根、鼻根、舌根也是如此。如果成就了喜根，也成就五根，即喜根、樂根、意根、命根、舍根。如果成就了苦根，必定成就七根，即身根、意根、命根、四受（除憂根）。如果成就了男根（puruṣendriya，男性性徵），必定成就八根，即前面的七根以及一個形根（jīvitendriya，生命力）。

【English Translation】 English version: The six indriyas (roots) have two aspects: the root of sorrow (daurmanasyendriya) is both seen-abandoned and cultivation-abandoned. The five indriyas of faith (śraddhendriya), etc., are cultivation-abandoned and non-abandoned (not seen-abandoned) because they are not defiled. The three unconditioned (anāsrava) indriyas are non-abandoned because they are always unconditioned. The remaining indriyas are cultivation-abandoned, meaning the remaining nine indriyas are cultivation-abandoned. The eight non-obscured and unspecified indriyas, such as the life-force indriya (jīvitendriya), are not seen-abandoned because they are not obscured and unspecified; they are not non-abandoned because they are subject to rebirth; the suffering indriya (duḥkhendriya) is associated with the five consciousnesses, so it is not seen-abandoned; it is not non-abandoned because it arises from afflictions. Question: If one attains a certain indriya, how many indriyas does one attain? One may attain three, four, five, seven, or eight, eleven, or thirteen; this is said to be the definite attainment. If one attains the mind indriya (manas-indriya, the root of consciousness), one necessarily attains three indriyas: the mind indriya, the life-force indriya (jīvitendriya, vitality), and the neutral feeling indriya (upekṣendriya, equanimity). The others may or may not be attained. The eye indriya (cakṣur-indriya, vision), ear indriya (śrotrendriya, hearing), nose indriya (ghrāṇendriya, smell), and tongue indriya (jihvendriya, taste), if born in the desire realm (kāmadhātu), are necessarily attained; if born in the desire realm and obtained without losing them, they are attained; if born in the formless realm (arūpadhātu, realm without matter) or born in the desire realm, gradually developing in the womb with incomplete indriyas, or obtained and then lost, they are not attained. The body indriya (kāyendriya, bodily sensation), if born in the desire realm and form realm (rūpadhātu, realm with matter), is necessarily attained; if born in the formless realm, it is not attained. The pleasure indriya (sukhendriya, pleasant feeling), if born in the Pure Abode heavens (Śubhakṛtsna, heavens in the form realm), if descending or if a noble one is born in a higher realm, is necessarily attained; if an ordinary person is born in a higher realm, it is not attained. The joy indriya (saumanasyendriya, joyful feeling), if born in the Light and Sound heavens (Ābhāsvara, heavens in the form realm), is necessarily attained; the rest is as described for the pleasure indriya. The suffering indriya (duḥkhendriya, painful feeling), if born in the desire realm, is necessarily attained; if born in a higher realm, it is not attained. The sorrow indriya (daurmanasyendriya, sorrowful feeling), if not yet separated from desire, is necessarily attained; if separated from desire, it is not attained. The five indriyas of faith (śraddhendriya), etc. (vīryendriya, smṛtīndriya, samādhīndriya, prajñendriya, effort, mindfulness, concentration, wisdom), if the roots of goodness are not severed, are necessarily attained; if severed, they are not attained. The three unconditioned indriyas (anajñātamājñāsyāmīndriya, ājñendriya, ājñātāvīndriya, the to-be-known indriya, the known indriya, the fully known indriya) are necessarily attained by noble ones in their respective stages (the stage of seeing, the stage of cultivation, the stage of no more learning). Ordinary people do not attain them, like the mind indriya. The life-force indriya and the neutral feeling indriya are also the same. If one attains the body indriya, one necessarily attains four indriyas: the body indriya, the mind indriya, the life-force indriya, and the neutral feeling indriya. The rest is as described before. If one attains the pleasure indriya, one also attains four indriyas: the life-force indriya, the mind indriya, the pleasure indriya, and the neutral feeling indriya. If one attains the eye indriya, one necessarily attains five indriyas: the body indriya, the mind indriya, the life-force indriya, the neutral feeling indriya, and the eye indriya. The ear indriya, nose indriya, and tongue indriya are also the same. If one attains the joy indriya, one also attains five indriyas: the joy indriya, the pleasure indriya, the mind indriya, the life-force indriya, and the neutral feeling indriya. If one attains the suffering indriya, one necessarily attains seven indriyas: the body indriya, the mind indriya, the life-force indriya, and the four feelings (excluding the sorrow indriya). If one attains the male indriya (puruṣendriya, male characteristic), one necessarily attains eight indriyas: the previous seven indriyas and one form indriya (jīvitendriya, vitality).

。女根亦如是。若成就憂根亦成就八根。謂身意命及五受。若成就信根亦成就八根。謂信等五根及意命舍。精進念定慧根亦如是。若成就已知根必成就十一根。謂意命喜樂舍信等五根及已知根。無知根亦如是。若成就未知根必成就十三根。謂身意命苦樂喜舍信等五根及未知根。問幾根得沙門果。答。

九根得初果　　或獲二沙門　謂以十一根　　究竟第四果

九根得初果者。九根得須陀洹果。謂意根舍根信等五根未知已知根。未知根無礙道。已知根解脫道。俱有七根。或獲二沙門者。若倍欲盡得斯陀含果。九根如前說。若欲愛盡得阿那含果。亦九根八根如前說。三受隨所用說。若次第得斯陀含果。世俗道七。謂意舍及信等五根。無漏道八。前七及已知根。次第得阿那含果亦如是。謂以十一根究竟第四果者。十一根得阿羅漢果。謂意根及三受信等五根已知根無知根。已知根無礙道無知根解脫道。問此云何為分定為用定耶。若分定者阿那含果亦有三受。若用定者無此三用。尚無二受一時行。何況三耶。答用定身故。非剎那故。謂以樂根得阿羅漢果。于彼退已復從喜根得。若復退已復從舍根得。而阿那含果以此受得。若彼退者還從此受得非余。問世尊修多羅說六識身。此諸識識何境界。答。

若取諸根義　

【現代漢語翻譯】現代漢語譯本：女性的根也是如此。如果成就了憂根，也就成就了八根，即身、意、命和五種感受（苦、樂、喜、憂、舍）。如果成就了信根，也就成就了八根，即信等五根以及意、命、舍。精進、念、定、慧根也是如此。如果成就了已知根，必定成就十一根，即意、命、喜、樂、舍、信等五根以及已知根。無知根也是如此。如果成就了未知根，必定成就十三根，即身、意、命、苦、樂、喜、舍、信等五根以及未知根。問：需要多少根才能獲得沙門果（Śrāmaṇaphala）？答：九根得初果，或獲二沙門，謂以十一根，究竟第四果。九根得初果：九根可以獲得須陀洹果（Srotaāpanna-phala）。這九根是：意根、舍根、信等五根、未知根、已知根。未知根是無礙道（anāgamārga），已知根是解脫道（vimuttimārga），兩者共有七根。或獲二沙門：如果逐漸斷除慾望，可以獲得斯陀含果（Sakṛdāgāmin-phala）。九根如前所述。如果斷盡欲愛，可以獲得阿那含果（Anāgāmin-phala）。也是九根或八根，如前所述。三種感受（苦、樂、喜）隨所用而說。如果次第獲得斯陀含果，世俗道（laukikamārga）有七根，即意、舍以及信等五根。無漏道（anāsravamārga）有八根，即前七根以及已知根。次第獲得阿那含果也是如此。謂以十一根究竟第四果：十一根可以獲得阿羅漢果（Arhat-phala）。這十一根是：意根以及三種感受（喜、樂、舍）、信等五根、已知根、無知根。已知根是無礙道，無知根是解脫道。問：這是屬於分別決定（分定）還是作用決定（用定）呢？如果是分別決定，那麼阿那含果也有三種感受。如果是作用決定，那麼就不會有這三種作用，甚至沒有兩種感受同時生起，更何況三種呢？答：因為是作用決定，所以是身故，不是剎那故。也就是說，以樂根獲得阿羅漢果，從樂根退失后又從喜根獲得，如果又從喜根退失后又從舍根獲得。而阿那含果是以此感受獲得的，如果從彼退失，還是從此感受獲得，而不是從其他感受獲得。問：世尊（Śākyamuni）在修多羅（sūtra）中說了六識身（ṣaṭ vijñānakāyāḥ），這些識（vijñāna）識別什麼境界呢？答：若取諸根義

【English Translation】 English version: The female root is also like this. If the sorrow-root is attained, then eight roots are also attained, namely body, mind, life, and the five feelings (suffering, pleasure, joy, sorrow, equanimity). If the faith-root is attained, then eight roots are also attained, namely the five roots of faith, etc., and mind, life, equanimity. The roots of vigor, mindfulness, concentration, and wisdom are also like this. If the known-root is attained, then eleven roots must be attained, namely mind, life, joy, pleasure, equanimity, the five roots of faith, etc., and the known-root. The unknown-root is also like this. If the unknown-root is attained, then thirteen roots must be attained, namely body, mind, life, suffering, pleasure, joy, equanimity, the five roots of faith, etc., and the unknown-root. Question: How many roots are required to attain the fruit of a renunciant (Śrāmaṇaphala)? Answer: Nine roots attain the first fruit, or obtain two renunciants, meaning with eleven roots, the fourth fruit is ultimately attained. Nine roots attain the first fruit: Nine roots can attain the Srotaāpanna-phala (stream-enterer fruit). These nine roots are: mind-root, equanimity-root, the five roots of faith, etc., unknown-root, known-root. The unknown-root is the path of unobstructedness (anāgamārga), the known-root is the path of liberation (vimuttimārga), both having seven roots in common. Or obtain two renunciants: If gradually eliminating desire, one can attain the Sakṛdāgāmin-phala (once-returner fruit). The nine roots are as mentioned before. If desire-love is exhausted, one can attain the Anāgāmin-phala (non-returner fruit). Also nine roots or eight roots, as mentioned before. The three feelings (suffering, pleasure, joy) are spoken of according to what is used. If successively attaining the Sakṛdāgāmin-phala, the mundane path (laukikamārga) has seven roots, namely mind, equanimity, and the five roots of faith, etc. The supramundane path (anāsravamārga) has eight roots, namely the previous seven roots and the known-root. Successively attaining the Anāgāmin-phala is also like this. Meaning with eleven roots, the fourth fruit is ultimately attained: Eleven roots can attain the Arhat-phala (Arhat fruit). These eleven roots are: mind-root and the three feelings (joy, pleasure, equanimity), the five roots of faith, etc., known-root, unknown-root. The known-root is the path of unobstructedness, the unknown-root is the path of liberation. Question: Does this belong to determination by distinction (分定) or determination by function (用定)? If it is determination by distinction, then the Anāgāmin-phala also has three feelings. If it is determination by function, then there would be none of these three functions, not even two feelings arising simultaneously, let alone three? Answer: Because it is determination by function, therefore it is because of the body, not because of a moment. That is to say, attaining the Arhat-phala with the pleasure-root, having regressed from that, one attains it again from the joy-root, and if one regresses again from the joy-root, one attains it again from the equanimity-root. And the Anāgāmin-phala is attained with this feeling, and if one regresses from that, one still attains it from this feeling, not from other feelings. Question: The World-Honored One (Śākyamuni) spoke of the six aggregates of consciousness (ṣaṭ vijñānakāyāḥ) in the sūtra (sūtra), what realms do these consciousnesses (vijñāna) cognize? Answer: If taking the meaning of the roots

五種心境界　若取一切法　　是則說意識

若取諸根義五種心境界者。色等五境界五識所取。眼識取色乃至身識取觸。受自相故。及現在境界故。若取一切法是則說意識者。意識緣一切法。共相境界故。思惟故。數數念故。此義廣說如界品已說。識境界智境界今當說。

欲色界諸陰　　無色與無漏　有依無依八　　及彼二無為

有十法欲界相應不相應。色無色界亦如是。有為無漏相應不相應二種無為善及無記。問此十法智所知一一智幾法為境界。答。

五法應當知　　法智之境界　比智七為緣　　他心境界三

五法應當知法智之境界者。謂欲界相應不相應無漏相應不相應無為善。比智七為緣者。謂色無色界及無漏相應不相應無為善。他心境界三者。謂欲色界及無漏相應心心法境界故。

有漏當知十　　因果智有六　解脫一道二　　餘二境界九

有漏當知十者。等智行一切十法。廣境界故。因果智有六者。苦集智知六法。謂三界相應不相應有漏境界故。法智比智故。解脫一者。滅智緣一法。謂無為善數滅境界故。道二者。道智緣二法。謂有為無漏相應不相應學無學境界故。餘二境界九者。盡智無生智緣九法。除無記無為四諦境界故。問諸使何所使。答。

自地諸煩

【現代漢語翻譯】現代漢語譯本五種心境界『若取一切法，是則說意識』若取諸根義五種心境界者。色等五境界五識所取。眼識取色乃至身識取觸。受自相故。及現在境界故。若取一切法是則說意識者。意識緣一切法。共相境界故。思惟故。數數念故。此義廣說如界品已說。識境界智境界今當說。『欲（指欲界），諸陰，無色與無漏，有依無依八，及彼二無為』有十法欲界相應不相應。色無亦如是。有為無漏相應不相應二種無為善及無記。問此十法智所知一一智幾法為境界。答。『五法應當知，法智之境界，比智七為緣，他心境界三』五法應當知法智之境界者。謂欲界相應不相應無漏相應不相應無為善。比智七為緣者。謂色無及無漏相應不相應無為善。他心境界三者。謂欲及無漏相應心心法境界故。『有漏當知十，因果智有六，解脫一道二，餘二境界九』有漏當知十者。等智行一切十法。廣境界故。因果智有六者。苦集智知六法。謂三界相應不相應有漏境界故。法智比智故。解脫一者。滅智緣一法。謂無為善數滅境界故。道二者。道智緣二法。謂有為無漏相應不相應學無學境界故。餘二境界九者。盡智無生智緣九法。除無記無為四諦境界故。問諸使何所使。答。『自地諸煩』

【English Translation】 English version The Five Kinds of Mental Realms 『If one grasps all dharmas, then it is said to be consciousness.』 If one grasps the meaning of the roots, the five kinds of mental realms are what the five consciousnesses grasp, such as the five sense objects. Eye-consciousness grasps form, and so on, until body-consciousness grasps touch, because they receive their own characteristics and because they are present realms. 『If one grasps all dharmas, then it is said to be consciousness』 means that consciousness is conditioned by all dharmas, because it is a realm of common characteristics, because it thinks, and because it repeatedly remembers. This meaning has been extensively explained in the chapter on realms. Now, the realm of consciousness and the realm of wisdom will be explained. 『The desire realm (Kāmadhātu), the aggregates (skandha), the formless realm (Arūpadhātu) and the unconditioned (anāsrava), the eight with dependence and without dependence, and those two unconditioned (asaṃskṛta).』 There are ten dharmas that are associated and not associated with the desire realm. It is the same for the form and formless realms. There are two kinds of conditioned (sāsrava) unconditioned, associated and not associated, good and neutral. Question: How many dharmas are the objects of each of the wisdoms that know these ten dharmas? Answer: 『Five dharmas should be known as the realm of Dharma-wisdom (dharma-jñāna), seven as the condition for comparative wisdom (anvaya-jñāna), and three as the realm of the wisdom of others' minds (paracitta-jñāna).』『Five dharmas should be known as the realm of Dharma-wisdom』 means the associated and not associated with the desire realm, the associated and not associated with the unconditioned, and the good unconditioned. 『Seven as the condition for comparative wisdom』 means the form and formless realms, the associated and not associated with the unconditioned, and the good unconditioned. 『Three as the realm of the wisdom of others' minds』 means the desire realm and the associated mind and mental dharmas of the unconditioned. 『The conditioned should be known as ten, the wisdom of cause and effect has six, liberation and one path have two, and the remaining two realms have nine.』『The conditioned should be known as ten』 means that equal wisdom acts on all ten dharmas, because it is a broad realm. 『The wisdom of cause and effect has six』 means that the wisdom of suffering and accumulation knows six dharmas, namely the associated and not associated with the three realms, because it is a conditioned realm. It is Dharma-wisdom and comparative wisdom. 『Liberation is one』 means that cessation wisdom is conditioned by one dharma, namely the good unconditioned, the cessation of enumeration. 『The path is two』 means that path wisdom is conditioned by two dharmas, namely the associated and not associated with the conditioned unconditioned, the learners and non-learners. 『The remaining two realms have nine』 means that exhaustion wisdom and non-arising wisdom are conditioned by nine dharmas, excluding the neutral unconditioned, the four noble truths. Question: What do the fetters (saṃyojana) bind? Answer: 『The afflictions of their own realm.』

惱　　定使于自地　自種一切遍　　隨使于彼種

自地諸煩惱定使于自地者。彼欲界煩惱即使欲界法。乃至第一有亦如是。勝故對治故下不使上。離欲身行故上不使下。自種一切遍隨使于彼種者。自種諸法自種使所使一切遍亦他種。五種境界故。

若定三界法　　三界使所使　二界生當知　　一界亦復然

若定三界法三界使所使者。三界所攝五種法。彼三界一切使所使。如是一切法隨所應說。二界生當知者。二界所攝法。二界煩惱所使隨其所應。謂覺觀欲。色界五種。彼欲色界一切使所使。謂意根。三界五種。彼三界一切使所使。如是一切法隨其所應。一界亦復然者。若定一界法彼一界使所使。謂憂根。欲界五種。彼欲界一切使所使。如是一切法隨其所應。

此經牟尼說　　其性已分別　識知及諸使　　當知是三門

此佛所說修多羅。我已具分別。當以三門通。所謂識門智門使門。如施欲界修道斷五陰性。彼七智知。除比智滅智道智。欲界故除比智。有漏故除滅智道智。三識識。謂眼識耳識意識。四入攝故。欲界一切遍及修道所斷使所使戒八智知。除他心智滅智。三識識。謂眼識耳識意識。欲色界一切遍及修道所斷使所使。修者不放逸性九智知。除滅智。意識識三界一切遍及修道所

【現代漢語翻譯】現代漢語譯本『惱』（煩惱）必定使其在自己的地界（範圍）內活動，自己種類的（煩惱）遍及一切，（煩惱）隨著（其）使（用）在那個種類（中）。

『自地諸煩惱定使于自地者』，意思是說，欲界的煩惱即使是欲界的法，乃至第一有（最高禪定）也是如此。因為殊勝和對治的緣故，地獄的（煩惱）不能使上界的（法），因為離開了慾望的身行，上界的（煩惱）不能使地獄的（法）。『自種一切遍隨使于彼種者』，意思是說，自己種類的諸法被自己種類的煩惱所使用，一切遍及也是其他種類。因為有五種境界的緣故。

『若定三界法，三界使所使，二界生當知，一界亦復然』。

『若定三界法三界使所使者』，意思是說，三界所包含的五種法，被三界的一切煩惱所使用。像這樣一切法隨著所應說的（情況而定）。『二界生當知者』，意思是說，二界所包含的法，被二界的煩惱所使用，隨著其所應（的情況而定）。例如覺和觀（屬於）欲界。五種（煩惱）。那個欲界的一切煩惱所使用。例如意根（屬於）三界五種（煩惱）。那個三界的一切煩惱所使用。像這樣一切法隨著其所應（的情況而定）。『一界亦復然者』，意思是說，如果確定一個界（的）法，那個一界的煩惱所使用。例如憂根（屬於）欲界五種（煩惱）。那個欲界的一切煩惱所使用。像這樣一切法隨著其所應（的情況而定）。

『此經牟尼說，其性已分別，識知及諸使，當知是三門』。

這部經是牟尼（佛陀）所說，我已經詳細地分別了它的性質，應當通過三個門來理解：識門、智門和使門。例如，施捨欲界修道所斷的五陰（色、受、想、行、識）的性質，可以通過七種智來了解，除了比智（類比的智慧）、滅智（證滅的智慧）和道智（證道的智慧）。因為是欲界，所以排除比智；因為是有漏的，所以排除滅智和道智。可以通過三種識來識別，即眼識、耳識和意識。因為被四入（四種禪定）所攝。欲界的一切遍及和修道所斷的煩惱所使用，可以通過八種智來了解，除了他心智（瞭解他人心思的智慧）和滅智。可以通過三種識來識別，即眼識、耳識和意識。欲界的一切遍及和修道所斷的煩惱所使用。修行者不放逸的性質可以通過九種智來了解，除了滅智。意識可以識別三界的一切遍及和修道所

【English Translation】 English version 『Nourishment』 (Nourishment) must cause it to operate within its own realm (scope), One's own kind (of afflictions) pervades everything, (afflictions) follow (their) use in that kind (of realm).

『The afflictions of one's own realm necessarily cause activity within one's own realm』 means that the afflictions of the desire realm cause even the dharmas of the desire realm, and even the First Existence (highest dhyana) is the same. Because of superiority and counteraction, the lower (afflictions) cannot cause the higher (dharmas), and because of the bodily conduct that has departed from desire, the higher (afflictions) cannot cause the lower (dharmas). 『One's own kind pervades everything, following (their) use in that kind』 means that dharmas of one's own kind are used by afflictions of one's own kind, and everything pervasive is also of other kinds. This is because there are five kinds of realms.

『If a dharma is determined to be of the three realms, it is used by the afflictions of the three realms; it should be known that it arises from two realms, and it is also the same for one realm.』

『If a dharma is determined to be of the three realms and is used by the afflictions of the three realms』 means that the five kinds of dharmas contained within the three realms are used by all the afflictions of the three realms. In this way, all dharmas depend on what should be said (depending on the situation). 『It should be known that it arises from two realms』 means that the dharmas contained within two realms are used by the afflictions of the two realms, depending on what is appropriate (depending on the situation). For example, perception and observation (belong to) the desire realm. The five kinds (of afflictions). That is used by all the afflictions of the desire realm. For example, the mind-root (belongs to) the five kinds (of afflictions) of the three realms. That is used by all the afflictions of the three realms. In this way, all dharmas depend on what is appropriate (depending on the situation). 『It is also the same for one realm』 means that if a dharma of one realm is determined, it is used by the afflictions of that one realm. For example, the root of sorrow (belongs to) the five kinds (of afflictions) of the desire realm. That is used by all the afflictions of the desire realm. In this way, all dharmas depend on what is appropriate (depending on the situation).

『This sutra was spoken by Muni (Buddha), its nature has already been distinguished, understanding, knowledge, and all afflictions, should be known as the three doors.』

This sutra was spoken by Muni (the Buddha), and I have already distinguished its nature in detail. It should be understood through three doors: the door of consciousness, the door of wisdom, and the door of afflictions. For example, the nature of giving up the five skandhas (form, feeling, perception, volition, consciousness) that are severed by the path of cultivation in the desire realm can be understood through seven kinds of wisdom, except for comparative wisdom (wisdom of analogy), cessation wisdom (wisdom of witnessing cessation), and path wisdom (wisdom of witnessing the path). Because it is the desire realm, comparative wisdom is excluded; because it is with outflows, cessation wisdom and path wisdom are excluded. It can be identified through three kinds of consciousness, namely eye consciousness, ear consciousness, and mind consciousness. Because it is encompassed by the four entrances (four dhyanas). Everything pervasive in the desire realm and the afflictions severed by the path of cultivation can be used and understood through eight kinds of wisdom, except for the wisdom of knowing others' minds (wisdom of understanding the minds of others) and cessation wisdom. It can be identified through three kinds of consciousness, namely eye consciousness, ear consciousness, and mind consciousness. Everything pervasive in the desire realm and the afflictions severed by the path of cultivation are used. The nature of the practitioner's non-negligence can be understood through nine kinds of wisdom, except for cessation wisdom. Mind consciousness can identify everything pervasive in the three realms and the path of cultivation.

斷使所使。一切修多羅皆如是說。隨其所應。若總說義。欲知攝者當觀界建立。欲知智門者當觀諦建立。欲知識門者當觀入建立。欲知使門者當觀種建立。如是說者此則易知(修多羅品竟)。

雜阿毗曇心論卷第八大正藏第 28 冊 No. 1552 雜阿毗曇心論

雜阿毗曇心論卷第九

尊者法救造

宋天竺三藏僧伽跋摩等譯

雜品第九

已分別諸法　　一一定相續　于上眾雜義　　是今當略說

已分別諸法一一定相續者。已說諸法展轉相續種種品類。于上眾雜義(謂決定應相續說者已說竟即此義上眾雜義於此品說)。是今當略說。

有緣亦相應　　有行及有依　心及諸心法　　是同一義說

此是諸心心法。名差別有彼緣故說有緣。于境界轉故時依行緣事俱轉故說相應。有行者是慧。智品已說。彼于緣作行故說有行。依他轉故說有依。

從緣生亦因　　有因亦有為　說處及與道　　有果應當知

此是諸有為法名差別。彼彼緣和合等生故說從緣生。生余法故說因。由因力故說有因。因緣等作故說有為。能生說故名說處。過去未來現在道所攝故說道。彼有果故說有果。

有罪亦隱沒　　穢污下賤黑　善有為說習　　亦復說名修

【現代漢語翻譯】現代漢語譯本：斷絕應該斷絕的。一切修多羅（sutra，經）都是這樣說的。根據它們各自相應的情況。如果總的來說明意義，想要了解什麼是攝，應當觀察界建立。想要了解什麼是智門，應當觀察諦建立。想要了解什麼是識門，應當觀察入建立。想要了解什麼是使門，應當觀察種建立。這樣說，這個就容易理解。（修多羅品完）《雜阿毗曇心論》卷第八大正藏第28冊 No. 1552 《雜阿毗曇心論》《雜阿毗曇心論》卷第九尊者法救造宋天竺三藏僧伽跋摩等譯雜品第九已經分別諸法，一一的定相續。對於以上眾多雜義，現在應當簡略地說。『已分別諸法一一定相續』，是說已經說明了諸法輾轉相續的種種品類。『于上眾雜義』（指決定應該相續說明的，已經說完，即在此意義之上，眾多雜義在此品中說明）。『是今當略說』。有緣，也相應，有行，及有依，心及諸心法，是同一意義說。這是諸心心法（citta-dharma，精神現象）。名稱的差別在於它們有彼緣故，所以說『有緣』。在境界上運轉，因為時間、所依、行為、緣起之事都一起運轉，所以說『相應』。『有行』指的是慧（prajna，智慧）。在智品中已經說過。它在緣上起作用，所以說『有行』。依靠他力而運轉，所以說『有依』。從緣生，也是因，有因，也是有為，說處，以及道，有果，應當知道。這是諸有為法（saṃskṛta-dharma，有條件的事物）名稱的差別。因為它們彼此因緣和合等而生，所以說『從緣生』。因為能生其他法，所以說『因』。由於因的力量，所以說『有因』。因為因緣等共同作用，所以說『有為』。因為能夠產生結果，所以名為『說處』。過去、未來、現在之道所包含，所以說『道』。因為它們有果，所以說『有果』。有罪，也隱沒，穢污，**黑，善有為說習，也又說名修。

【English Translation】 English version: Cut off what should be cut off. All sutras (sutra, discourses) say so. According to what is appropriate. If speaking generally about the meaning, if one wants to know what is included, one should observe the establishment of the realms (dhatu). If one wants to know what is the gate of wisdom (jnana), one should observe the establishment of the truths (satya). If one wants to know what is the gate of consciousness (vijnana), one should observe the establishment of the entrances (ayatana). If one wants to know what is the gate of fetters (anusaya), one should observe the establishment of the types (jati). Saying it this way, this is easy to understand. (End of the Sutra Section) Miscellaneous Abhidharma-hrdaya-sastra, Volume 8 Taisho Tripitaka, Volume 28, No. 1552, Miscellaneous Abhidharma-hrdaya-sastra Miscellaneous Abhidharma-hrdaya-sastra, Volume 9 Composed by the Venerable Dharmatrata Translated by Samghavarman and others from the Song Dynasty, Tripitaka Master from India Chapter 9: Miscellaneous Having distinguished the dharmas, each with its definite continuity. Regarding the above numerous miscellaneous meanings, now I shall briefly explain. 'Having distinguished the dharmas, each with its definite continuity,' means that the various categories of dharmas (dharma, phenomena) in their continuous succession have already been explained. 'Regarding the above numerous miscellaneous meanings' (referring to what should definitely be explained in succession, which has already been completed; that is, above this meaning, numerous miscellaneous meanings are explained in this chapter). 'Now I shall briefly explain'. Having conditions, also corresponding, Having activity, and having support, Mind and all mental dharmas, are spoken of with the same meaning. These are the mind (citta) and mental dharmas (citta-dharma, mental phenomena). The difference in names lies in that they have those conditions, hence it is said 'having conditions'. They revolve in the realm of objects, because time, support, actions, and conditioned events all revolve together, hence it is said 'corresponding'. 'Having activity' refers to wisdom (prajna). It has already been discussed in the chapter on wisdom. It acts on conditions, hence it is said 'having activity'. Because it revolves relying on other forces, it is said 'having support'. Born from conditions, also a cause, Having a cause, also conditioned, Speaking of places, and also the path, Having a result, one should know. These are the differences in names of all conditioned dharmas (saṃskṛta-dharma, conditioned phenomena). Because they are born from the aggregation of various conditions, it is said 'born from conditions'. Because they can give rise to other dharmas, it is said 'cause'. Due to the power of the cause, it is said 'having a cause'. Because causes and conditions act together, it is said 'conditioned'. Because they can produce results, they are called 'speaking of places'. What is contained in the past, future, and present paths is called 'path'. Because they have results, it is said 'having a result'. Having faults, also hidden, defiled, **black, Good conditioned things are said to be practiced, and also said to be cultivated.

有罪亦隱沒穢污下賤黑者。此是不善及隱沒無記諸名差別。與罪俱故說有罪。是可惡厭義煩惱上煩惱所覆故說隱沒。是漏所覆義煩惱垢所污故說穢污。極鄙故說下賤。闇冥故說黑。黑者有二種。穢污黑及不可意黑。此說穢污黑。不說不可意黑。以不可意黑亦有不善報黑故。善有為說習亦復說名修者。此是善有為法諸名差別。彼善法所攝及愛果故說善。增長功德故說習及修。此說得修及習修(親近是習義種義是修義現在名習未來名修)。故說善有為。對治修斷修者。一切有漏法亦說修。問何等為心不相應行。答。

無想二正受　　亦眾生種類　句味與名身　　命根與法得

無想者。彼無想眾生受生心心法滅。有說。無想正受果。有說。名第四禪眷屬果。有說。乃至有心是有心果。無心是無心果。問為前心多為後心多。答有說。後心多前心。樂欲速入無想。如是說者此不定。或前多或后多。若以此威儀入無想正定。即以此威儀入無想住。從彼起已謗涅槃乘。后報業生欲界。彼報業盡不起餘業故。二正受者。無想正受滅盡正受。無想正受者。遍凈愛盡上愛未盡。先作出離想。思惟心心法滅。從欲界起非余。此根利故。凡夫起非聖人。無有聖人于有作出有想。方便得非離欲不退轉。問無想正受無想何差別。答

【現代漢語翻譯】現代漢語譯本有罪亦隱沒穢污黑者。這是不善及隱沒無記諸名差別。與罪俱故說有罪。是可惡厭義煩惱上煩惱所覆故說隱沒。是漏所覆義煩惱垢所污故說穢污。極鄙故說。闇冥故說黑。黑者有二種。穢污黑及不可意黑。此說穢污黑。不說不可意黑。以不可意黑亦有不善報黑故。善有為說習亦復說名修者。這是善有為法諸名差別。彼善法所攝及愛果故說善。增長功德故說習及修。此說得修及習修(親近是習義種義是修義現在名習未來名修)。故說善有為。對治修斷修者。一切有漏法亦說修。問何等為心不相應行。答。無想二正受　　亦眾生種類句味與名身　　命根與法得無想者。彼無想眾生受生心心法滅。有說。無想正受果。有說。名第四禪眷屬果。有說。乃至有心是有心果。無心是無心果。問為前心多為後心多。答有說。後心多前心。樂欲速入無想。如是說者此不定。或前多或后多。若以此威儀入無想正定。即以此威儀入無想住。從彼起已謗涅槃乘。后報業生欲界。彼報業盡不起餘業故。二正受者。無想正受滅盡正受。無想正受者。遍凈愛盡上愛未盡。先作出離想。思惟心心法滅。從欲界起非余。此根利故。凡夫起非聖人。無有聖人于有作出有想。方便得非離欲不退轉。問無想正受無想何差別。答

【English Translation】 English version 'Guilty' also means 'hidden,' 'defiled,' ',' and 'dark.' These are different names for unwholesome and hidden indeterminate qualities. It is called 'guilty' because it is associated with sin. It is called 'hidden' because it is covered by hateful and disgusting afflictions and secondary afflictions. It is called 'defiled' because it is stained by afflictions and impurities covered by outflows (漏, lou). It is called '' because it is extremely base. It is called 'dark' because it is obscure. There are two types of darkness: defiled darkness and undesirable darkness. This refers to defiled darkness, not undesirable darkness, because undesirable darkness also has unwholesome retribution. 'Good conditioned' is also called 'practice' and 'cultivation.' These are different names for good conditioned dharmas. It is called 'good' because it is included in good dharmas and is the result of love. It is called 'practice' and 'cultivation' because it increases merit. This refers to attainment through cultivation and practice (closeness is the meaning of practice, planting is the meaning of cultivation; the present is called practice, the future is called cultivation). Therefore, it is called 'good conditioned.' In terms of counteracting cultivation and abandoning cultivation, all dharmas with outflows are also called cultivation. Question: What are the citta-viprayukta-samskaras (心不相應行, xīn bù xiāng yìng xíng, non-associated formations)? Answer: The unconscious and two samapattis (正受, zhèng shòu, correct concentration), also the species of beings, Phrase-essence and name-body, life-faculty and dharma-attainment. The unconscious (無想, wú xiǎng): For those unconscious beings, when they are born, their mind and mental dharmas cease. Some say it is the result of the unconscious samapatti. Some say it is the result of the fourth dhyana (禪, chán, meditative state) and its retinue. Some say that as long as there is mind, it is the result of mind; when there is no mind, it is the result of no mind. Question: Are there more previous minds or later minds? Answer: Some say there are more later minds than previous minds, because they desire to quickly enter the unconscious. Those who say this say it is uncertain; sometimes there are more previous minds, sometimes more later minds. If one enters the unconscious samadhi (正定, zhèng dìng, correct concentration) with a certain demeanor, one abides in the unconscious with that same demeanor. Having arisen from it, they slander the Nirvana vehicle. Later, retributive karma causes them to be born in the desire realm. Because that retributive karma is exhausted, they do not generate further karma. The two samapattis: the unconscious samapatti and the Nirodha-samapatti (滅盡正受, miè jìn zhèng shòu, cessation samapatti). The unconscious samapatti: the love of the Pure Abode (遍凈, biàn jìng) is exhausted, but the love of the higher realms is not exhausted. First, they generate the thought of renunciation and contemplate the cessation of mind and mental dharmas. They arise from the desire realm, not from other realms. This is because their faculties are sharp. Ordinary beings arise, not sages. No sage generates the thought of existence in existence. They attain it through skillful means, and they do not regress from detachment from desire. Question: What is the difference between the unconscious samapatti and the unconscious? Answer:

無想正受是因。無想是果。此善彼無記。此有報彼是報。此有行彼無行。滅盡正受者。離無所有處欲先止息想思惟心心法滅。問此正受云何。答心心法滅相續中間心不相應行隨流四大諸根住。是說滅盡正受。余如定品說。種類者。眾生身諸根支節事業飲食相似。彼種類有六種。所謂界種類趣種類生種類處所種類自身種類性種類。界種類者。欲界眾生欲界眾生種類。色無色界亦如是。趣種類者。於一趣生一趣種類。生種類者。受一生一生種類。處所種類者。生無擇獄無擇獄種類。乃至第一有亦如是。自身種類者。同生一界一趣一生(一生者四生中一)。而有種種自身如眾鳥。如是比。性種類者。所稟性同是性種類。若六種類相似者。是名種類。句者。集諸名味究竟顯義。味身者是字身(味者是字胡音中有味聲謂是字之模法非今形色字也)。名者名諸法。以名顯義。如名男女。命者壽。謂得陰界入不壞。問命行壽行何差別。答有說。無差別。有說。宿業果名壽。修果名命。問世尊何故舍第五分壽。答善究竟佛事故。餘事聲聞究竟故。複次住四聖種故。有及眾具盡無餘故。得者得諸法。得成就同一義。后當廣說。

謂彼凡夫性　　及諸法四相　非色不相應　　說是有為行

凡夫性者。謂不得聖法。四相者。謂生

【現代漢語翻譯】現代漢語譯本無想定是因，無想是果。此（無想定）是善，彼（無想果）是無記。此（無想定）是有報，彼（無想果）是報。此（無想定）是有行，彼（無想果）是無行。滅盡定（滅盡正受）是指，離開無所有處的欲，先止息想和思惟，心和心法都滅盡。問：此正受是怎樣的呢？答：心和心法滅盡，相續的中間，心不相應行隨順流轉，四大和諸根安住，這就是所說的滅盡定（滅盡正受）。其餘的如同《定品》中所說。種類是指，眾生的身體、諸根、支節、事業、飲食相似。這些種類有六種，分別是：界種類、趣種類、生種類、處所種類、自身種類、性種類。界種類是指，欲界眾生是欲界眾生的種類，色界和無色界也是這樣。趣種類是指，于同一趣所生的，是同一趣的種類。生種類是指，受同一種生的，是同一種類的生。處所種類是指，生於無擇地獄（Avīci，八大地獄中最下層）的，是無擇地獄的種類，乃至生於第一有（Akaniṣṭha，色界頂端）的也是這樣。自身種類是指，同生於一界、一趣、一生（一生是指四生中的一種），而有種種不同的自身，比如眾鳥。性種類是指，所稟賦的性質相同，就是性種類。如果這六種種類相似，就叫做種類。句是指，集合諸名和味，究竟地顯示意義。味身是指字身（味是指字的胡音中有味的聲音，指的是字的模範，不是現在的形色字）。名是指稱諸法，用名稱來顯示意義，比如稱呼男女。命是指壽命，指的是得到陰、界、入而不壞。問：命行和壽行有什麼差別？答：有人說，沒有差別。有人說，宿業的果報叫做壽，修行的果報叫做命。問：世尊為什麼捨棄第五分的壽命？答：爲了善於究竟佛事，其餘的事情聲聞弟子可以究竟。再者，爲了安住於四聖種的緣故。因為有和眾具都窮盡無餘的緣故。得是指得到諸法，得到和成就意義相同，後面會詳細說明。『所謂彼凡夫性，及諸法四相，非色不相應，說是有為行。』凡夫性是指，沒有得到聖法。四相是指，生、

【English Translation】 English version 『Non-perception is the cause, non-perception is the result. This (non-perception attainment) is wholesome, that (non-perception result) is indeterminate. This (non-perception attainment) has retribution, that (non-perception result) is retribution. This (non-perception attainment) has activity, that (non-perception result) has no activity.』 Extinction attainment (Nirodha-samāpatti) refers to, leaving the desire for the realm of nothingness (Ākiñcaññāyatana), first ceasing thought and contemplation, the mind and mental phenomena all cease. Question: What is this attainment like? Answer: The mind and mental phenomena cease, in the middle of the continuum, the mind-non-associated formations flow along, the four great elements and the faculties abide, this is what is called extinction attainment (Nirodha-samāpatti). The rest is as described in the chapter on concentration (Dhyāna-prakaraṇa). Kinds refer to, the bodies, faculties, limbs, activities, and food of beings being similar. These kinds are of six types, namely: realm-kind (dhātu-nikāya), destiny-kind (gati-nikāya), birth-kind (jāti-nikāya), place-kind (sthāna-nikāya), self-kind (ātma-nikāya), and nature-kind (prakṛti-nikāya). Realm-kind refers to, beings of the desire realm (Kāmadhātu) are of the desire realm kind, the form realm (Rūpadhātu) and formless realm (Arūpadhātu) are also like this. Destiny-kind refers to, those born in the same destiny are of the same destiny kind. Birth-kind refers to, those who receive the same kind of birth are of the same kind of birth. Place-kind refers to, those born in the Avīci hell (Avīci, the lowest of the eight great hells) are of the Avīci hell kind, and so on up to the highest existence (Akaniṣṭha, the peak of the form realm) is also like this. Self-kind refers to, those born in the same realm, destiny, and birth (one birth refers to one of the four births), but have various different selves, like various birds. Nature-kind refers to, those who have the same inherent nature are of the nature kind. If these six kinds are similar, it is called kind. Sentence (pada) refers to, collecting various names and tastes, ultimately revealing meaning. Taste-body (rasa-kāya) refers to the letter-body (the taste refers to the sound of the letter in the barbarian language, referring to the model of the letter, not the current form and color letter). Name (nāma) refers to naming all dharmas, using names to reveal meaning, such as naming male and female. Life (jīvita) refers to lifespan, referring to obtaining the aggregates (skandha), realms (dhātu), and entrances (āyatana) without decay. Question: What is the difference between life-conduct (jīvita-vrtti) and lifespan-conduct (āyu-vrtti)? Answer: Some say there is no difference. Some say, the result of past karma is called lifespan (āyu), the result of cultivation is called life (jīvita). Question: Why did the World-Honored One (Bhagavān) abandon the fifth part of his lifespan? Answer: In order to skillfully accomplish the Buddha's affairs, the rest of the affairs can be accomplished by the Śrāvakas. Furthermore, it is because of abiding in the four noble lineages (ārya-vaṃśa). Because existence and all possessions are exhausted without remainder. Obtaining (prāpti) refers to obtaining all dharmas, obtaining and accomplishment have the same meaning, which will be explained in detail later. 『That which is called the nature of ordinary beings, and the four characteristics of all dharmas, non-form and non-associated, is said to be conditioned existence (saṃskṛta-dharma).』 The nature of ordinary beings refers to, not having obtained the noble dharma. The four characteristics refer to, arising,

住老無常。行品已說。非色者。此諸法非色性。四種及造色非分故。不相應者。無緣故。說是有為行者。他為故。為他故。問此諸行幾善幾不善幾無記。答。

二善五種三　　當知七無記　二在於色中　　一在無色地

二善者。無想正受滅盡正受。是善修性故。五種三者。得生住老無常善中善不善中不善無記中無記。生等與法一果故。得者非不自分故。當知七無記者。無想種類句味名命根凡夫性。問此諸法幾欲界系幾色界系幾無色界系。答二在於色中。謂無想天無想正受色界系。無想天第四禪果故。無想正受第四禪攝故。一在無色地者。滅盡正受無色界系。第一有攝故。

二界說有三　　余在於三界　有漏無漏五　　余則盡有漏

二界說有三者。句味名身在欲色界。非無色界。語非分故。余在於三界者。種類得命根凡夫性諸得相在三界。普遍故。問幾有漏幾無漏。答有漏無漏五。謂四有為相在無漏法中則無漏。有漏法中則有漏。與法一果故。得者若得有為亦如是。若得數滅或有漏或無漏。共凡夫故。若得非數滅是有漏。無記故。即以此義說系不繫。余則盡有漏者。無想天無想正受滅盡正受眾生種類命根句味。名凡夫性。一向有漏。有攝故。問離聖法名凡夫性。云何舍云何斷。答。

初無

【現代漢語翻譯】現代漢語譯本住老無常（生、老、住、滅四相中的老和無常）。行品已經解釋過了。『非色者』，這些法不是色法的性質。因為四大種（地、水、火、風）以及所造的色法不是它的組成部分。『不相應者』，因為沒有緣故。說是有為行，是因為它是被其他因素所造作，爲了其他因素而存在。問：這些行法有多少是善的，多少是不善的，多少是無記的？答：二善五種三，當知七無記，二在於色中，一在無色地。『二善者』，指無想定和滅盡定。因為它們是善的修習性質。『五種三者』，指得、生、住、老、無常。善中之善，不善中之不善，無記中之無記。因為生等與法有相同的果報。『得』，是因為它不是不屬於自身的部分。『當知七無記者』，指無想的種類、句、味、名、命根、凡夫性。問：這些法有多少是欲界系，多少是色界系，多少是無色界系？答：二在於色中，指無想天和無想定，屬於色界系。因為無想天是第四禪的果報，無想定被第四禪所攝。一在無色地者，指滅盡定，屬於無色界系。因為它被第一有（無色界的第一有）所攝。二界說有三，余在於三界，有漏無漏五，余則盡有漏。『二界說有三者』，指句、味、名身在欲界和色界，不是無色界。因為語言不是無色界的組成部分。『余在於三界者』，指種類、得、命根、凡夫性等諸得相在三界中。因為它們是普遍存在的。問：有多少是有漏的，有多少是無漏的？答：有漏無漏五，指四有為相（生、住、異、滅）在無漏法中就是無漏的，在有漏法中就是有漏的。因為它們與法有相同的果報。『得』，如果得到有為法也是如此。如果得到數滅，或者是有漏的，或者是無漏的，因為它與凡夫共有。如果得到非數滅，則是有漏的，因為它是無記的。可以用同樣的道理來說明系與不繫。『余則盡有漏者』，指無想天、無想定、滅盡定、眾生種類、命根、句、味、名、凡夫性，它們一向是有漏的。因為它們被有（三有）所攝。問：離開聖法，被稱為凡夫性，如何捨棄，如何斷除？答：初無

【English Translation】 English version Dwelling, aging, impermanence (aging and impermanence among the four characteristics of existence: birth, aging, dwelling, and impermanence). The chapter on actions has already explained this. 'Non-form' means that these dharmas are not of the nature of form. This is because the four great elements (earth, water, fire, and wind) and the derived forms are not part of it. 'Non-corresponding' means that there is no condition. Saying that it is a conditioned action is because it is created by other factors and exists for other factors. Question: Among these actions, how many are wholesome, how many are unwholesome, and how many are neutral? Answer: Two wholesome, five kinds of three, know that seven are neutral, two are in the realm of form, one is in the formless realm. 'Two wholesome' refers to the cessation of perception and feeling and the attainment of cessation. Because they are of a wholesome nature of practice. 'Five kinds of three' refers to attainment, birth, dwelling, aging, and impermanence. Wholesome within wholesome, unwholesome within unwholesome, neutral within neutral. Because birth and so on have the same result as the dharma. 'Attainment' is because it is not a part that does not belong to itself. 'Know that seven are neutral' refers to the category of non-perception, phrase, taste, name, life-force, and the nature of ordinary beings. Question: How many of these dharmas are bound to the desire realm, how many are bound to the form realm, and how many are bound to the formless realm? Answer: Two are in the realm of form, referring to the heaven of non-perception and the attainment of non-perception, which are bound to the form realm. Because the heaven of non-perception is the result of the fourth dhyana, and the attainment of non-perception is included in the fourth dhyana. One is in the formless realm, referring to the attainment of cessation, which is bound to the formless realm. Because it is included in the first existence (the first existence of the formless realm). Three are said to be in two realms, the rest are in the three realms, five are with outflows and without outflows, the rest are all with outflows. 'Three are said to be in two realms' refers to phrase, taste, and name-body being in the desire realm and the form realm, not the formless realm. Because language is not a part of the formless realm. 'The rest are in the three realms' refers to the category, attainment, life-force, the nature of ordinary beings, and all attainments being in the three realms. Because they are universally present. Question: How many are with outflows and how many are without outflows? Answer: Five are with outflows and without outflows, referring to the four conditioned characteristics (birth, dwelling, change, and cessation) being without outflows in the dharma without outflows, and with outflows in the dharma with outflows. Because they have the same result as the dharma. 'Attainment', if one attains conditioned dharmas, it is the same. If one attains cessation of consciousness, it is either with outflows or without outflows, because it is shared with ordinary beings. If one attains cessation of non-consciousness, it is with outflows, because it is neutral. The same reasoning can be used to explain bound and unbound. 'The rest are all with outflows' refers to the heaven of non-perception, the attainment of non-perception, the attainment of cessation, the category of beings, life-force, phrase, taste, name, and the nature of ordinary beings, which are always with outflows. Because they are included in existence (the three existences). Question: Being called the nature of ordinary beings apart from the holy dharma, how is it abandoned and how is it cut off? Answer: Initially none

漏心中　　當知捨不得　凡夫流諸界　　離欲時滅盡

初無漏心中當知捨不得者。聖人初無漏心生時舍凡夫性。初無漏心謂苦法忍相應。彼生時舍凡夫性。若言起已舍者。彼住苦法忍時。應非聖人。不捨凡夫故。是故說生時。是故佛說二法生時究竟其事。內事謂苦法忍眷屬。外事謂諸光明。凡夫流諸界者。凡夫流諸界時。若此地命終即舍此地。若生彼地即得彼地。不隱沒無記故。非究竟舍。不得聖法故。離欲時滅盡者。若離此地欲若凡夫及聖人。爾時斷此地凡夫性。不隱沒無記故。問三無為有何相。答。

煩惱斷離系　　是名為數滅　無諸障閡相　　是說為虛空

煩惱斷離系是名為數滅者。以智慧斷身見等煩惱及眷屬。得於此得離系。此諸離系名數滅(謂藥病種數相對也)有說。唯一滅事無自分故有眾多得。若此得滅得證即此涅槃。是故涅槃不共。毗婆沙說。於此系事即此離系事。若異者見苦所斷結種斷。余煩惱亦應斷。作證一事故。若爾者后諸對治則應無用。但未究竟故。是故事各別無自分因故說無自分。此無自分因亦不與他苦法忍及眷屬雖無自分因而與他自分因。彼品非分故說非品。煩惱滅故說涅槃。無邊說故言非說。勝一切法故說最勝。智果故說智。不動故說無生。在解脫道邊故說邊。出

【現代漢語翻譯】現代漢語譯本『漏心中，當知捨不得』：當知在最初的無漏心中，聖者捨棄了凡夫的習性。最初的無漏心指的是與苦法忍（Kshanti-忍，一種智慧）相應的狀態。當這種狀態生起時，就捨棄了凡夫的習性。如果說在生起之後才捨棄，那麼當安住于苦法忍時，就不應是聖人，因為沒有捨棄凡夫的習性。因此說在生起時就捨棄。所以佛陀說，兩種法在生起時就究竟其事：內事指的是苦法忍及其眷屬，外事指的是諸光明。『凡夫流諸界』：凡夫在諸界中流轉時，如果在此地命終，就捨棄此地；如果生到彼地，就得到彼地。因為不是隱沒的無記（avyākrta，不確定的狀態），所以不是究竟的捨棄，因為沒有得到聖法。『離欲時滅盡』：如果離開此地的慾望，無論是凡夫還是聖人，那時就斷除了此地的凡夫習性。因為不是隱沒的無記。問：三種無為（asamskrta，不生不滅的境界）有什麼樣的相？答：『煩惱斷離系，是名為數滅』：以智慧斷除身見（satkāya-drsti，認為五蘊為我的邪見）等煩惱及其眷屬，由此得到離系（visamyoga，解脫束縛的狀態）。這些離系被稱為數滅（nirodha-samāpatti，滅盡定，一種禪定狀態，通過斷滅感受和思想而達到）。有人說，只有一種滅的事實，沒有自性上的區分，所以有眾多的獲得。如果這個獲得滅，獲得證悟，那就是涅槃（nirvāna，寂滅）。所以涅槃是不共的。毗婆沙（Vibhasa，論書）中說，對於這個繫縛的事物，就是這個離系的事物。如果不同，那麼見苦所斷的結使（bandhana，煩惱的束縛）斷了，其餘的煩惱也應該斷。因為證悟是一件事。如果這樣，那麼後來的對治（pratipaksa，對抗煩惱的方法）就應該沒有用了。但因為沒有究竟，所以事各別，沒有自性上的原因，所以說沒有自性。這個沒有自性的原因也不與其他的苦法忍及其眷屬相同，雖然沒有自性上的原因，但與其他的自性原因相同。因為彼品不是分，所以說非品。因為煩惱滅了，所以說涅槃。因為無邊，所以說非說。因為勝過一切法，所以說最勝。因為是智慧的果實，所以說是智。因為不動，所以說無生。因為在解脫道的旁邊，所以說邊。出『無諸障閡相，是說為虛空』

【English Translation】 English version 'In the mind with outflows, know that one cannot relinquish': Know that in the initial mind without outflows, a noble being relinquishes the nature of an ordinary person. The initial mind without outflows refers to the state corresponding to Kshanti (patience, a type of wisdom) associated with the perception of suffering. When this state arises, the nature of an ordinary person is relinquished. If it is said that relinquishment occurs after arising, then while abiding in the Kshanti of suffering, one should not be a noble being, because the nature of an ordinary person has not been relinquished. Therefore, it is said that relinquishment occurs at the time of arising. Thus, the Buddha said that two dharmas are perfected at the time of their arising: the internal matter refers to Kshanti and its retinue, and the external matter refers to various lights. 'Ordinary beings flow through all realms': When ordinary beings transmigrate through various realms, if they die in this realm, they relinquish this realm; if they are born in another realm, they attain that realm. Because it is not obscured avyākrta (indeterminate state), it is not ultimate relinquishment, because they have not attained the noble dharma. 'Extinction occurs upon detachment': If one departs from the desire for this realm, whether an ordinary person or a noble being, at that time, the nature of an ordinary person in this realm is severed. Because it is not obscured avyākrta. Question: What are the characteristics of the three unconditioned (asamskrta, uncreated states)? Answer: 'The severance of afflictions and detachment is called cessation through enumeration': By wisdom, one severs afflictions such as the view of self (satkāya-drsti, the false view of considering the five aggregates as self) and their retinue, thereby attaining detachment (visamyoga, the state of liberation from bondage). These detachments are called cessation through enumeration (nirodha-samāpatti, cessation attainment, a meditative state achieved by ceasing feelings and thoughts). Some say that there is only one fact of cessation, without distinction in self-nature, so there are numerous attainments. If this attainment ceases, and enlightenment is attained, that is nirvana (nirvāna, extinction). Therefore, nirvana is unshared. The Vibhasa (Vibhasa, commentary) says that for this bound thing, it is this detached thing. If they were different, then the fetters (bandhana, the bondage of afflictions) severed by seeing suffering would be severed, and the remaining afflictions should also be severed. Because enlightenment is one thing. If so, then later antidotes (pratipaksa, methods to counter afflictions) should be useless. But because it is not ultimate, the matters are separate, without a cause in self-nature, so it is said that there is no self-nature. This cause without self-nature is not the same as other Kshanti and its retinue, although there is no cause in self-nature, it is the same as other causes in self-nature. Because that category is not a part, it is said to be non-categorical. Because afflictions are extinguished, nirvana is spoken of. Because it is boundless, it is said to be unspeakable. Because it surpasses all dharmas, it is said to be supreme. Because it is the fruit of wisdom, it is said to be wisdom. Because it is unmoving, it is said to be unborn. Because it is beside the path of liberation, it is said to be beside. Out. 'The absence of all obstructions is called space.'

一切法故說出。離無常等過故說妙。無諸障閡相是說為虛空者。謂不障閡種種色。以有來去等故說虛空。譬喻者說虛空非色亦非非色。言虛空者。隨順世間故說。有說。非無虛空容有故。若無虛空者。不應容有。容有故是故有虛空事。

依于諸緣法　　有依及境界　不具則不生　　此滅非是明

一切有為法依緣及境界力生。羸劣故。彼非分則不生。如眼識依眼色明空及彼憶念和合故生。一一不具則不生。余識現在前時念念頃余眼滅余眼生。眾緣不具故眼識不得生。若眼識應依彼眼生者則不生。依等已滅故至竟不生。以先無方便而滅故說非數滅。如眼識一切識身亦如是。又無漏者隨信行道進得。隨法行道非數滅。一切道亦如是。隨其義盡當知。問若此勝進道得何故非道果攝。答為餘事故。斷煩惱故。勤方便不為非數滅故。是故非道果攝。問一切有為法說因誰為誰因。答。

前因相似增　　或俱依倚生　二因及一緣　　一向已生說

前因相似增者。前法為后相似法因及增因。非軟因。謂修法時。若住若增非減。或俱依倚生者。謂相應因及共有因。二因及一緣一向已生說者。謂自分因已生說。非未生。前者后因。未生者無前後故。一切遍因亦如是。次第緣亦已生說。因緣義行品已說。問報當言眾生

【現代漢語翻譯】現代漢語譯本：因為一切法，所以這樣說。因為遠離無常等過失，所以說是妙。沒有各種障礙的相，這被稱為虛空（ākāśa，指沒有阻礙的空間）。意思是說它不阻礙各種顏色（rūpa，指物質現象）。因為有來去等等，所以說虛空。譬喻者說，虛空不是色，也不是非色。說虛空，是順應世間的說法。有人說，不是沒有虛空，而是容許有。如果沒有虛空，就不應該容許有事物存在。因為容許有事物存在，所以有虛空這件事。依賴於各種因緣法（pratyaya-dharma，指事物產生的條件），有依賴和境界（viṣaya，指感官的對象）。如果不具足，就不會產生。這種滅不是明（vidyā，指智慧）。一切有為法（saṃskṛta-dharma，指由因緣和合而成的法）依賴因緣和境界的力量而生。因為羸弱，所以不具備這些條件就不會產生。例如，眼識（cakṣu-vijñāna，指視覺意識）依賴於眼（cakṣus，指視覺器官）、色（rūpa，指顏色和形狀）、明（ālokā，指光明）、空（ākāśa，指空間）以及憶念（smṛti，指記憶）的和合而產生。如果其中任何一個條件不具備，就不會產生。當其他識（vijñāna，指意識）現在前時，唸唸之間，舊的眼滅去，新的眼產生。因為眾緣不具足，所以眼識無法產生。如果眼識應該依賴於那個眼而產生，那麼它也不會產生，因為所依賴的等等已經滅去，最終不會產生。因為先前沒有方便而滅去，所以說是非數滅（apratisaṃkhyā-nirodha，指非由智慧力而達到的滅）。例如眼識，一切識身也是如此。此外，無漏者（anāsrava，指沒有煩惱的人）隨著信行道（śraddhānusārin，指隨信仰而行的人）的進步而獲得，隨法行道（dharmānusārin，指隨法而行的人）獲得非數滅。一切道（mārga，指解脫的道路）也是如此。應當根據其意義來理解。問：如果這種勝進道（viśeṣa-mārga，指殊勝的道路）獲得，為什麼不屬於道果（mārga-phala，指修道所證得的果位）的範疇？答：爲了其他事情。爲了斷除煩惱。勤奮方便不是爲了非數滅。因此，不屬於道果的範疇。問：一切有為法說因，誰為誰的因？答：前因相似增長，或者共同依賴而生，二因及一緣，一向已生說。前因相似增長，意思是說，前法是后相似法（sabhāga-hetu，指同類因）的因和增因（adhipati-hetu，指增上因），而不是軟因。例如，修法的時候，是保持還是增長，而不是減少。或者共同依賴而生，指的是相應因（saṃprayuktaka-hetu，指相應因）和共有因（sahabhū-hetu，指俱生因）。二因及一緣一向已生說，指的是自分因（svabhāga-hetu，指自類因）已經產生。不是未生。前者是後者的因。未生者沒有前後之分。一切遍因（sarvatraga-hetu，指遍行因）也是如此。次第緣（samanantara-pratyaya，指等無間緣）也是已生說。因緣義行品已經說過。問：報（vipāka，指果報）應當說是眾生（sattva，指有情眾生）的……

【English Translation】 English version: Therefore, it is said because of all dharmas (dharma, meaning phenomena or teachings). It is said to be wonderful because it is free from the faults of impermanence (anitya) and others. That which has no obstructing characteristics is said to be space (ākāśa, referring to unobstructed space). It means that it does not obstruct various colors (rūpa, referring to material phenomena). Because there is coming and going, etc., it is said to be space. Those who use analogies say that space is neither color nor non-color. Saying 'space' is in accordance with worldly convention. Some say that it is not that there is no space, but that it allows for existence. If there were no space, there should be no allowance for existence. Because there is allowance for existence, therefore there is the matter of space. Relying on various causal conditions (pratyaya-dharma, referring to the conditions for the arising of things), there is reliance and object (viṣaya, referring to the object of the senses). If they are not complete, they will not arise. This cessation is not knowledge (vidyā, referring to wisdom). All conditioned dharmas (saṃskṛta-dharma, referring to phenomena that arise from causes and conditions) arise relying on the power of causes, conditions, and objects. Because they are weak, they will not arise if these conditions are not complete. For example, eye-consciousness (cakṣu-vijñāna, referring to visual consciousness) arises relying on the eye (cakṣus, referring to the visual organ), color (rūpa, referring to colors and shapes), light (ālokā, referring to light), space (ākāśa, referring to space), and the combination of memory (smṛti, referring to memory). If any one of these is not complete, it will not arise. When other consciousnesses (vijñāna, referring to consciousness) are present, in each moment, the old eye ceases and a new eye arises. Because the collection of conditions is not complete, eye-consciousness cannot arise. If eye-consciousness should arise relying on that eye, then it will not arise, because that which is relied upon, etc., has already ceased, and ultimately it will not arise. Because it ceases without prior means, it is said to be cessation through non-discrimination (apratisaṃkhyā-nirodha, referring to cessation not achieved through the power of wisdom). Just like eye-consciousness, so it is with all bodies of consciousness. Furthermore, those without outflows (anāsrava, referring to those without defilements) attain it through progress on the path of faith (śraddhānusārin, referring to those who follow the path through faith), and those who follow the Dharma (dharmānusārin, referring to those who follow the path through Dharma) attain cessation through non-discrimination. So it is with all paths (mārga, referring to the path to liberation). It should be understood according to its meaning. Question: If this superior path (viśeṣa-mārga, referring to the special path) is attained, why is it not included in the category of the fruit of the path (mārga-phala, referring to the result attained through the path)? Answer: It is for other reasons. It is for cutting off afflictions. Diligent effort is not for cessation through non-discrimination. Therefore, it is not included in the category of the fruit of the path. Question: Regarding all conditioned dharmas, when speaking of causes, who is the cause of whom? Answer: The preceding cause increases similarity, or they arise relying on each other, two causes and one condition, are said to have already arisen. The preceding cause increases similarity means that the preceding dharma is the cause and increasing cause (adhipati-hetu, referring to the dominant cause) of the subsequent similar dharma (sabhāga-hetu, referring to the cause of the same kind), and not a weak cause. For example, when practicing the Dharma, it is maintained or increased, not decreased. Or they arise relying on each other, referring to the associated cause (saṃprayuktaka-hetu, referring to the associated cause) and the co-existent cause (sahabhū-hetu, referring to the co-existent cause). Two causes and one condition are said to have already arisen, referring to the self-cause (svabhāga-hetu, referring to the cause of its own kind) that has already arisen, not that which has not yet arisen. The former is the cause of the latter. That which has not yet arisen has no before and after. So it is with all pervasive causes (sarvatraga-hetu, referring to the pervasive cause). The sequential condition (samanantara-pratyaya, referring to the immediately preceding condition) is also said to have already arisen. The chapter on the meaning and function of causes and conditions has already explained this. Question: Should the result (vipāka, referring to the result of actions) be said to be of sentient beings (sattva, referring to sentient beings)...

數非眾生數耶。答。

報謂眾生數　　有為解脫果　有緣說俱行　　謂於他相轉

報謂眾生數者。報說眾生數。不共故。不以他眼見。亦不成就。余報義亦如是。衣食等眾具當知是功用果增上果。非眾生數。以共故。問果云何。答。

有為解脫果　　一切有為法　說果有因生　　故及數緣滅

亦說道果。果義業品已說。問心心法雲何于緣轉。答有緣說俱行。若有緣法俱于緣中轉。辦一事故。問於何緣轉。答謂於他相轉。心心法緣他法非自性。何以故。無二決定不自行故。亦不緣相應一行一緣故。亦不緣共有同一果故。此義擇品當廣說。問心心法為有方處為無方處。答。

普因無方處　　生時心解脫　煩惱在道心　　乃至滅時舍

普因無方處者。心心法普因生。謂因二眼生一識。耳鼻識亦如是。若有方處所者。應於一眼中轉。若然者應一眼見色。不應俱見。此義界品已說。若言二識俱生者不然。何以故。第二次第緣非分故。一識住二眼見色者不然。無分故。若一識住二眼中者。應有分生。若住左眼者非右眼。方處別故。此則非說。無色無分故。若復一識住二眼者。彼二眼間身根中亦應生。若爾者眼識即身識。若中間不生者。應斷作二分。非一前已說。無二識俱生故。問何世心解脫

【現代漢語翻譯】現代漢語譯本『數』（Samkhya）不是眾生之『數』（number）嗎？回答：

報謂眾生數　　有為解脫果　　有緣說俱行　　謂於他相轉

『報謂眾生數者』：『報』（retribution）是指眾生之『數』。因為不共通。不是用他人的眼睛看見，也不能成就。其餘『報』的意義也像這樣。衣服、食物等眾多的器具，應當知道是『功用果』（functional result）和『增上果』（augmenting result），不是眾生之『數』。因為是共通的。問：『果』（result）是什麼？回答：

有為解脫果　　一切有為法　　說果有因生　　故及數緣滅

也說是『道果』（path result）。『果』的意義在『業品』（Karma Chapter）已經說過。問：『心』（citta）和『心法』（caitta）如何隨『緣』（condition）而轉變？回答：『有緣說俱行』。如果有『緣』，法就一起在『緣』中轉變，完成一件事。問：在什麼『緣』中轉變？回答：『謂於他相轉』。『心』和『心法』緣于其他法，而不是自性。為什麼呢？因為沒有兩個『決定』（certainty），不能自己執行。也不能緣于相應的『一行一緣』（one action one condition），也不能緣于共同的『同一果』（same result）。這個意義在『擇品』（Discernment Chapter）中會詳細說明。問：『心』和『心法』是有方位處所，還是沒有方位處所？回答：

普因無方處　　生時心解脫　　煩惱在道心　　乃至滅時舍

『普因無方處者』：『心』和『心法』普遍由『因』（cause）而生。例如，由兩隻眼睛產生一個『識』（consciousness）。耳朵和鼻子的『識』也是這樣。如果存在方位處所，就應該在一隻眼睛中轉變。如果是這樣，就應該一隻眼睛看見顏色，不應該一起看見。這個意義在『界品』（Element Chapter）已經說過。如果說兩個『識』同時產生，那是不對的。為什麼呢？因為第二次第的『緣』不是分開的。一個『識』住在兩隻眼睛裡看見顏色，那是不對的。因為沒有分開。如果一個『識』住在兩隻眼睛裡，就應該有分開的產生。如果住在左眼裡，就不是右眼，因為方位處所不同。這就不對了。因為沒有顏色，沒有分開。如果一個『識』住在兩隻眼睛裡，那麼在兩隻眼睛之間的身根中也應該產生。如果是這樣，眼識就是身識。如果中間不產生，就應該斷開分成兩部分。不是一個，前面已經說過。因為沒有兩個『識』同時產生。問：什麼時候『心』解脫？

【English Translation】 English version Are 『Samkhya』 (enumeration, a school of thought) not the 『number』 of sentient beings? Answer:

Retribution means the number of beings, the result of conditioned liberation, 　　With conditions, it is said to act together, referring to transformation in relation to others.

『Retribution means the number of beings』: 『Retribution』 (vipāka) refers to the 『number』 of sentient beings, because it is not shared. It is not seen with another's eyes, nor can it be accomplished by another. The meaning of other 『retributions』 is also like this. Clothing, food, and other such implements should be understood as 『functional results』 (kriyā-phala) and 『augmenting results』 (adhipati-phala), not the 『number』 of sentient beings, because they are shared. Question: What is a 『result』 (phala)? Answer:

The result of conditioned liberation, all conditioned dharmas, 　　It is said that results arise from causes, therefore, including number, conditions, and cessation.

It is also said to be the 『path result』 (mārga-phala). The meaning of 『result』 has already been explained in the 『Karma Chapter』 (Karma-prakarana). Question: How do 『mind』 (citta) and 『mental factors』 (caitta) transform according to 『conditions』 (pratyaya)? Answer: 『With conditions, it is said to act together.』 If there are 『conditions』, the dharmas transform together in the 『conditions』, accomplishing one thing. Question: In what 『conditions』 do they transform? Answer: 『Referring to transformation in relation to others.』『Mind』 and 『mental factors』 are conditioned by other dharmas, not by their own nature. Why? Because there are no two 『certainties』 (niyama), they cannot operate on their own. Nor can they be conditioned by corresponding 『one action one condition』 (eka-kriyā eka-pratyaya), nor can they be conditioned by the shared 『same result』 (eka-phala). This meaning will be explained in detail in the 『Discernment Chapter』 (Prajñā-prakarana). Question: Do 『mind』 and 『mental factors』 have a location, or do they not have a location? Answer:

Universal causes have no location, when arising, the mind is liberated, 　　Afflictions are in the path-mind, until they are abandoned at the time of cessation.

『Universal causes have no location』: 『Mind』 and 『mental factors』 universally arise from 『causes』. For example, from two eyes arises one 『consciousness』 (vijñāna). The consciousness of the ears and nose is also like this. If there were a location, it should transform in one eye. If that were the case, one eye should see color, and they should not see together. This meaning has already been explained in the 『Element Chapter』 (Dhātu-prakarana). If it is said that two 『consciousnesses』 arise simultaneously, that is not correct. Why? Because the 『conditions』 of the second sequence are not separate. If one 『consciousness』 dwells in two eyes and sees color, that is not correct, because there is no separation. If one 『consciousness』 dwells in two eyes, it should also arise in the body faculty between the two eyes. If that were the case, eye-consciousness would be body-consciousness. If it does not arise in between, it should be cut into two parts. It is not one, as has been said before, because no two 『consciousnesses』 arise simultaneously. Question: When is the 『mind』 liberated?

。答生時心解脫。道生時是煩惱滅時。是故道生時心解脫。如坻塘漏近水先出。彼亦如是。又說。一切未來心解脫非獨生時。但以初解脫故說生時。問道生時斷煩惱為不。答煩惱在道心。乃至滅時舍。道滅時滅。煩惱事究竟故。生時是未來。云何未來道能究竟事。是故說無閡道滅時斷煩惱。問有愛有幾種。答。

有愛有五種　　無有唯一相　愛事余煩惱　　滅盡是三界

有愛有五種者。有愛貪于有有五種。謂見苦集滅道修道斷。以五行種有貪故。無有唯一相者。無有愛謂見斷。已於自報斷生樂著。是修道斷。何以故。見貪見道斷。此貪隨報。無常起報者修道斷。不隱沒無記故。報無常亦如是。與報同一果故非見道斷。貪緣修道斷。非一切遍故。此無有愛。須陀洹斯陀含不斷而不行。斷見所長養故。如悔疑所長養。須陀洹斯陀含亦不行。問世尊說三界。斷界無慾界滅界。此云何。答愛事余煩惱滅盡是三界。彼愛儘是無慾界。事儘是滅界。余煩惱儘是。斷界。取近對治故。論者如是說。世尊修多羅說。一切行盡名斷界。無慾界滅界亦如是問十二法欲界善不善隱沒無記不隱沒無記。色界三除不善。無色界三亦如是及學無學。此十二法幾穢污心中得幾善心中得幾無記心中得。答。

若得九種法　　當知穢污心

【現代漢語翻譯】現代漢語譯本：答：生的時候心得到解脫。道產生的時候就是煩惱滅盡的時候。所以說道產生的時候心就解脫了。就像池塘漏水，靠近水的地方先流出。道理也是這樣。又有人說，一切未來心得到解脫，並非僅僅是產生的時候。只是因為最初得到解脫，所以說是產生的時候。問：道產生的時候斷煩惱了嗎？答：煩惱存在於道心中，乃至滅盡的時候才捨棄。道滅盡的時候，煩惱的事情也就究竟了。產生的時候是未來，怎麼能說未來的道能夠究竟事情呢？所以說無礙道滅盡的時候才斷煩惱。問：有愛（bhava-taṇhā，對存在的渴求）有幾種？答：有愛有五種，沒有唯一相；愛事余煩惱，滅盡是三界。有愛有五種，是指有愛貪著于有，有五種。也就是見苦、集、滅、道，修道斷。因為五行（五蘊）中存在貪著。沒有唯一相，是指沒有愛，也就是見斷。已經在自己的果報中，斷除了對生死的樂著，這是修道斷。為什麼呢？見貪見道斷，這種貪隨順果報。無常而生起果報的是修道斷，因為它不隱沒，是無記的。果報無常也是這樣，因為它與果報是同一結果，所以不是見道斷。貪緣修道斷，因為它不是一切遍在的。這種無有愛，須陀洹（Sotāpanna，預流果）和斯陀含（Sakadāgāmin，一來果）不斷除，也不修行。因為它斷除了見所長養的，就像悔和疑所長養的，須陀洹和斯陀含也不修行。問：世尊說三界（trayo dhātavaḥ，欲界、色界、無色界），斷界、無慾界、滅界，這是怎麼回事？答：愛事余煩惱滅盡就是三界。其中的愛儘是無慾界，事儘是滅界，其餘煩惱儘是斷界。這是取其近似的對治。論者是這樣說的。世尊在修多羅（sūtra，經）中說，一切行盡名為斷界，無慾界、滅界也是這樣。問：十二法（十二因緣）中，欲界的善、不善、隱沒無記、不隱沒無記，三除不善，無三也是這樣，以及學、無學。這十二法在幾種穢污心中得到，在幾種善心中得到，在幾種無記心中得到？答：如果得到九種法，應當知道是穢污心。

【English Translation】 English version: Answer: When one is born, the mind is liberated. When the Path arises, it is when afflictions are extinguished. Therefore, when the Path arises, the mind is liberated. Just as when a pond leaks, the water nearest the leak flows out first, so it is in this case. Furthermore, it is said that all future minds are liberated, not only at the time of birth, but it is called the time of birth because of the initial liberation. Question: When the Path arises, are afflictions cut off? Answer: Afflictions are in the mind of the Path, and are relinquished until the time of extinction. They are extinguished when the Path is extinguished, because the matter of afflictions is completed. The time of birth is in the future, so how can the future Path complete the matter? Therefore, it is said that afflictions are cut off when the unobstructed Path is extinguished. Question: How many kinds of craving for existence (bhava-taṇhā) are there? Answer: There are five kinds of craving for existence, not just one aspect; the matter of craving and other afflictions, their extinction is the Three Realms (trayo dhātavaḥ). There are five kinds of craving for existence, meaning that craving for existence has five aspects: namely, seeing suffering, accumulation, extinction, the Path, and the cutting off of cultivation. Because there is craving in the five aggregates (pañca-skandha). There is not just one aspect, meaning there is no craving, which is the cutting off of seeing. Having already cut off attachment to the joy of birth in one's own retribution, this is the cutting off of cultivation. Why? Because the craving of seeing is cut off by the Path of seeing, this craving follows retribution. What arises from impermanence of retribution is the cutting off of cultivation, because it is not obscured and is indeterminate. The impermanence of retribution is also like this, because it has the same result as retribution, so it is not the cutting off of the Path of seeing. Craving is conditioned by the cutting off of cultivation, because it is not all-pervasive. This non-craving is not cut off or practiced by a Stream-enterer (Sotāpanna) or Once-returner (Sakadāgāmin), because it cuts off what is nourished by seeing, just as what is nourished by regret and doubt is not practiced by a Stream-enterer or Once-returner. Question: The World Honored One spoke of the Three Realms (trayo dhātavaḥ): the Realm of Cutting Off, the Realm Without Desire, and the Realm of Extinction. What is this about? Answer: The extinction of the matter of craving and other afflictions is the Three Realms. The extinction of craving is the Realm Without Desire, the extinction of matter is the Realm of Extinction, and the extinction of other afflictions is the Realm of Cutting Off. This is taking the nearest antidote. The commentators say it this way. The World Honored One said in the sūtra (sūtra) that the exhaustion of all actions is called the Realm of Cutting Off, and the Realm Without Desire and the Realm of Extinction are also like this. Question: Among the twelve dharmas (twelve links of dependent origination), the good, unwholesome, obscured indeterminate, and unobscured indeterminate of the Realm of Desire, excluding the three unwholesome, and the absence of the three is also like this, as well as the learners and non-learners. In how many defiled minds, how many wholesome minds, and how many indeterminate minds are these twelve dharmas obtained? Answer: If nine dharmas are obtained, know that it is a defiled mind.

善心得六種　　無記即無記

若得九種法當知穢污心者。界及地來還時。欲色界得七心(上界沒還生色界時得欲界化無記心及色界三心)。及欲界善。善根續時得退時。得三界穢污及學心。余不得者。謂無色界善不隱沒無記及無學。雖無色界善少有退得。謂退分。但此中說悉不成就而得。此則通說。非一人一心中得九法。善心得六種者。善心中得六心。欲界不隱沒無記。色界善不隱沒無記。無色界善及學無學亦通說。非一時得。無記即無記者。不隱沒無記即得無記非余。羸劣故。問道品十法幾根性幾非根性。答。

道品有六法　　當知是根性　諸法若相應　　是說為他性

道品有六法當知是根性者。信等五根及喜覺支。當知是根性。得根相故。餘者非根性。問相應者為自性為他性。答諸法若相應是說為他性。諸法他性相應。非自性。無有一性二剎那俱起故。前與后不合故。自性不自為故。此義行品已廣說。問於何解脫。答。

緣中得解脫　　大仙之所說　亦有斷而縛　　見道及修道

緣中得解脫大仙之所說者。當知緣中得解脫。不能于相應解脫。一剎那故。心與煩惱俱生故。眾生於緣中愚。即彼起不愚煩惱解脫。問斷即解脫耶。答若解脫即是斷。亦有斷而縛。有少斷非解脫。謂苦

【現代漢語翻譯】現代漢語譯本『善心』能獲得六種心：無記心即是無記心。

如果獲得九種法，應當知道是染污心。從界和地返回時，欲界眾生能獲得七種心（在上界死亡，還生到欲界時，能獲得欲界化無記心以及三心），以及欲界善心。善根延續時，在退失時，能獲得三界染污心以及有學心。其餘情況不能獲得，指的是無善、不隱沒無記心以及無學心。即使沒有善，少數情況下退失也能獲得，指的是退分。但這裡說的是全部不成就而獲得，這是通用的說法。不是一個人一個心中能獲得九種法。『善心』能獲得六種心，指的是善心中能獲得六種心：欲界不隱沒無記心，善不隱沒無記心，無**善以及有學、無學心，這也是通用的說法，不是一時能獲得。『無記心即是無記心』，指的是不隱沒無記心才能獲得無記心，不是其他的，因為其羸弱。問道品中，十法有多少是根性，多少不是根性？回答：

道品有六法，應當知道是根性；諸法如果相應，就說是他性。

道品中有六法，應當知道是根性，指的是信等五根以及喜覺支，應當知道是根性，因為獲得了根的相。其餘的不是根性。問：相應的是自性還是他性？答：諸法如果相應，就說是他性。諸法是他性相應，不是自性。沒有一個自性在兩個剎那同時生起，因為前和后不相合，自性不能自己作用。這個意義在行品中已經詳細說明。問：在什麼情況下能解脫？回答：

從緣中獲得解脫，這是大仙所說的；也有斷除卻被束縛的情況，指的是見道和修道。

從緣中獲得解脫，這是大仙（指佛陀）所說的。應當知道從緣中獲得解脫，不能從相應中解脫，因為只有一個剎那。心和煩惱同時產生。眾生在緣中愚昧，就在那裡生起不愚昧的煩惱，從而解脫。問：斷除就是解脫嗎？答：如果解脫就是斷除，也有斷除卻被束縛的情況，有少許斷除不是解脫，指的是苦。

【English Translation】 English version 『Good mind』 obtains six kinds of minds: neutral mind is neutral mind.

If one obtains nine dharmas, one should know it is a defiled mind. When returning from realms and planes, beings in the desire realm can obtain seven kinds of minds (when dying in the upper realms and being reborn in the desire realm, one can obtain the desire realm transformed neutral mind and three minds), as well as the desire realm good mind. When the root of goodness continues, at the time of decline, one can obtain the defiled minds of the three realms as well as the mind of a learner. Other situations cannot be obtained, referring to non-good, non-obscured neutral mind, and the mind of a non-learner. Even without good, in a few cases, decline can be obtained, referring to the declining part. But here it says that all are not accomplished but obtained, which is a general statement. It is not that one person in one mind can obtain nine dharmas. 『Good mind』 obtains six kinds of minds, referring to the fact that in a good mind, one can obtain six kinds of minds: the desire realm non-obscured neutral mind, good non-obscured neutral mind, non-**good, as well as the minds of learners and non-learners, which is also a general statement, not obtainable at one time. 『Neutral mind is neutral mind』 refers to the fact that only a non-obscured neutral mind can obtain a neutral mind, not others, because it is weak. In the Path Chapter, how many of the ten dharmas are root nature and how many are not root nature? Answer:

The Path Chapter has six dharmas, one should know they are root nature; if dharmas are corresponding, it is said to be other nature.

In the Path Chapter, there are six dharmas, one should know they are root nature, referring to the five roots of faith, etc., and the joy enlightenment factor, one should know they are root nature, because they have obtained the characteristic of a root. The rest are not root nature. Question: Is the corresponding nature self-nature or other nature? Answer: If dharmas are corresponding, it is said to be other nature. Dharmas are corresponding to other nature, not self-nature. There is no self-nature arising simultaneously in two moments, because the front and back do not match, and self-nature cannot act on itself. This meaning has been explained in detail in the Conduct Chapter. Question: Under what circumstances can one be liberated? Answer:

From conditions one obtains liberation, this is what the Great Sage (Mahasattva) said; there are also cases of cutting off but being bound, referring to the Path of Seeing and the Path of Cultivation.

From conditions one obtains liberation, this is what the Great Sage (Buddha) said. One should know that one obtains liberation from conditions, one cannot be liberated from correspondence, because there is only one moment. The mind and afflictions arise simultaneously. Beings are ignorant in conditions, and there they give rise to non-ignorant afflictions, thereby being liberated. Question: Is cutting off liberation? Answer: If liberation is cutting off, there are also cases of cutting off but being bound, there is a little cutting off that is not liberation, referring to suffering.

智生。集智未生。見苦所斷煩惱斷。見集所斷一切遍使縛。彼緣未斷故。及修道一品斷。餘八品縛乃至八品斷。第九品縛一使故。彼八品先斷後解脫。第九品即斷。即解脫。餘一切亦如是。問見諦云何得不壞凈。答。

二解於三諦　　四由見正道　而得不壞凈　　修習於二世

二解於三諦四由見正道而得不壞凈者。苦集滅無間等得法不壞凈及聖戒。道無間等得四不壞凈。此義擇品當廣說。問何等世修。答修習於二世。現在者習修現在前故。未來者得修不現前故。得隨續故。過去非修。現在因非分故。問何等法隨心俱轉。答。

一切諸心法　　說與心俱轉　亦此心諸相　　余相及所作

一切諸心法說與心俱轉者。一切心法與心俱轉。與心同一果故。亦此心諸相者。此心生等相亦與心俱轉。亦與心同一果故。余相者。此心法相亦與心俱轉。及所作者。作名無作戒由心故。亦與心俱轉。亦與心同一果故。問斷法雲何。答。

斷法謂有漏　　知者亦無垢　滅未來說遠　　余則說于近

斷法謂有漏者。有過故。如衣有垢則浣非無垢。彼亦如是。問知法雲何。答知者亦無垢。若有漏無漏法一切說知隨其事。何以故。除無知故。問遠法雲何。答滅未來說遠。過去未來法說遠。遠現在識故。此說

【現代漢語翻譯】現代漢語譯本：智生（Zhisheng）。集智（Jizhi）未生。見苦（Jianku）所斷煩惱斷。見集（Jianji）所斷一切遍使縛。彼緣未斷故。及修道一品斷。餘八品縛乃至八品斷。第九品縛一使故。彼八品先斷後解脫。第九品即斷。即解脫。餘一切亦如是。問：見諦（Jian諦）云何得不壞凈？答：　二解於三諦　　四由見正道　而得不壞凈　　修習於二世　　二解於三諦四由見正道而得不壞凈者。苦集滅（Kujimie）無間等得法不壞凈及聖戒。道（Dao）無間等得四不壞凈。此義擇品當廣說。問：何等世修？答：修習於二世。現在者習修現在前故。未來者得修不現前故。得隨續故。過去非修。現在因非分故。問：何等法隨心俱轉？答：　一切諸心法　　說與心俱轉　亦此心諸相　　余相及所作　　一切諸心法說與心俱轉者。一切心法與心俱轉。與心同一果故。亦此心諸相者。此心生等相亦與心俱轉。亦與心同一果故。余相者。此心法相亦與心俱轉。及所作者。作名無作戒由心故。亦與心俱轉。亦與心同一果故。問：斷法雲何？答：　斷法謂有漏　　知者亦無垢　滅未來說遠　　余則說于近　　斷法謂有漏者。有過故。如衣有垢則浣非無垢。彼亦如是。問：知法雲何？答：知者亦無垢。若有漏無漏法一切說知隨其事。何以故？除無知故。問：遠法雲何？答：滅未來說遠。過去未來法說遠。遠現在識故。此說

【English Translation】 English version: Zhisheng. Jizhi is not yet born. The afflictions severed by seeing suffering (Jianku) are severed. All pervasive bonds severed by seeing the origin (Jianji) are severed. Because those conditions are not yet severed, and one category is severed by cultivating the path. The remaining eight categories of bonds, up to eight categories are severed. Because the ninth category of bonds is a single binding force, those eight categories are first severed and then liberated. The ninth category is severed and immediately liberated. All the rest are also like this. Question: How does one attain indestructible purity through seeing the truth (Jian諦)? Answer: 　Two understandings of the three truths　　Four are due to seeing the right path 　And attain indestructible purity　　Cultivating in the two worlds 　　Two understandings of the three truths, four are due to seeing the right path and attaining indestructible purity. In the intervals of suffering, origin, and cessation (Kujimie), one attains indestructible purity of the Dharma and the noble precepts. In the intervals of the path (Dao), one attains the four indestructible purities. This meaning will be explained in detail in the Selection Chapter. Question: In what worlds does one cultivate? Answer: Cultivating in the two worlds. The present is because one practices cultivation in the present moment. The future is because one attains cultivation that is not yet present, and one attains continuous succession. The past is not cultivation, because the present cause is not a separate part. Question: What dharmas turn together with the mind? Answer: 　All mental dharmas　　Are said to turn together with the mind 　Also the characteristics of this mind　　Other characteristics and what is done 　　All mental dharmas are said to turn together with the mind. All mental dharmas turn together with the mind, because they have the same result as the mind. Also the characteristics of this mind, such as the arising of this mind, also turn together with the mind, because they also have the same result as the mind. Other characteristics, such as the characteristics of these mental dharmas, also turn together with the mind, and what is done. 'Doing' refers to the uncreated precepts, which are due to the mind, and also turn together with the mind, because they also have the same result as the mind. Question: What is the severing of dharmas? Answer: 　Severing dharmas means having outflows　　The knower is also without defilements 　Cessation and the future are said to be distant　　The rest are said to be near 　　Severing dharmas means having outflows, because there are faults. Just as if clothing has dirt, it is washed, not if it is without dirt. It is also like that. Question: What is knowing dharmas? Answer: The knower is also without defilements. Whether they are dharmas with or without outflows, all are said to be known according to the matter. Why? Because ignorance is removed. Question: What are distant dharmas? Answer: Cessation and the future are said to be distant. Past and future dharmas are said to be distant, because they are distant from present consciousness. This says

時遠。四遠義行品已說。余則說于近者。現在說近。與識身俱故。無為說近。不繫方處故。隨彼彼方得滅。由道故。非數滅。離勤求故。世義界品已廣說。問定法雲何。答。

所謂無間業　　及諸無漏道　慧說名為定　　見處謂有漏

所謂無間業及諸無漏道慧說名為定者。無間業說邪定。定趣地獄故。無漏行說正定。定趣解脫果故。餘者不定。問世尊于菩提樹下於一切眾生建立三聚。為建立眾生分齊耶。為建立法分齊耶。若眾生分齊者。云何說不得眾生邊而眾生無邊。若法分齊者。聲聞亦應建立。云何說如來不共耶。答有說。眾生分齊總相非自相。謂說四生。除此更無眾生。問若然者聲聞亦應建立。如來聲聞何差別。答有差別。如來自力建立。聲聞從佛聞。此則差別。又說。如來建立眾生分齊。聲聞緣覺建立法分齊。世尊建立三聚眾生已。今猶安樂眾生大悲故。晝夜三時以佛眼觀察眾生。問見處云何。答見處謂有漏。一切有漏法是見處所穢污見俱。若法穢污見緣使及相應使。彼說見處。又說。緣自界見力故。有漏法得見處名。非余緣使。非分故。如是好者謂前說。問若眾產生就根。彼成就幾根。答。

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。聖人

【現代漢語翻譯】現代漢語譯本：時間久遠的事情，《四遠義行品》已經說過了。剩下的就說說近的事情。現在說說『近』，因為它與識身同時存在。不說『無為』是『近』，因為它不侷限於某個方位。隨著眾生在各個地方證得涅槃，這是因為修道的緣故，不是數滅。遠離勤苦的追求，關於世間和界，《世義界品》已經詳細說明了。問：『定法』是什麼？答：『所謂無間業，及諸無漏道，慧說名為定，見處謂有漏。』所謂『無間業』以及各種『無漏道』，智慧稱之為『定』。『無間業』指的是邪定，因為邪定通向地獄。『無漏行』指的是正定，因為正定通向解脫的果。其餘的則是不定的。問：世尊在菩提樹下為一切眾生建立了三聚（正定聚、邪定聚、不定聚），這是爲了建立眾生的類別界限呢？還是爲了建立法的類別界限呢？如果是眾生的類別界限，為什麼又說不能得到眾生的邊際，而眾生又是無邊的呢？如果是法的類別界限，那麼聲聞也應該能夠建立，為什麼又說這是如來不共的功德呢？答：有人說，這是眾生類別界限的總相，而不是自相。也就是說四生（胎生、卵生、濕生、化生），除了這些就沒有其他的眾生了。問：如果這樣，那麼聲聞也應該能夠建立。如來和聲聞有什麼差別呢？答：有差別。如來是依靠自己的力量建立的，聲聞是從佛那裡聽聞而來的。這就是差別。又有人說，如來建立眾生的類別界限，聲聞和緣覺建立法的類別界限。世尊建立了三聚眾生之後，現在仍然以安樂眾生的大悲心，晝夜三個時辰用佛眼觀察眾生。問：『見處』是什麼？答：『見處』指的是有漏法。一切有漏法都是『見處』，被染污的見所束縛。如果某種法被染污的見、緣、使以及相應的使所束縛，那麼就稱之為『見處』。又有人說，因為緣于自身界限的見的力量，有漏法才得到『見處』的名稱，而不是其他的緣和使，因為它們不是一部分。像這樣好的說法就是前面所說的。問：如果眾產生就了根，那麼他成就了多少根？答：『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，指的是成就的根最多。聖人...

【English Translation】 English version: The distant past has been discussed in the 『Chapter on the Four Distances and Right Conduct』. The remaining will discuss the near. Now, discussing 『near』 because it exists simultaneously with the knowing body. 『Unconditioned』 is not discussed as 『near』 because it is not bound to a specific location. Nirvana is attained by beings in various places because of the path, not numerical cessation. It is apart from diligent seeking, and the world and realms have been extensively explained in the 『Chapter on the Meaning of the World and Realms』. Question: What is 『fixed dharma』 (定法)? Answer: 『That which is called uninterrupted karma, and all the unconditioned paths, are called 『fixed』 by wisdom; the realm of views is said to be conditioned.』 That which is called 『uninterrupted karma』 (無間業) and all kinds of 『unconditioned paths』 (無漏道), wisdom calls 『fixed』 (定). 『Uninterrupted karma』 refers to the wrong fixedness, because wrong fixedness leads to hell. 『Unconditioned practice』 refers to the right fixedness, because right fixedness leads to the fruit of liberation. The rest are unfixed. Question: When the World-Honored One established the three groups (三聚, the groups of those destined for right determination, wrong determination, and undetermined) for all beings under the Bodhi tree, was it to establish the categories of beings, or to establish the categories of dharmas? If it was the categories of beings, then why is it said that the boundary of beings cannot be obtained, and beings are boundless? If it was the categories of dharmas, then the Shravakas (聲聞) should also be able to establish them, so why is it said that this is an unshared merit of the Tathagata (如來)? Answer: Some say that this is the general characteristic of the categories of beings, not the self-characteristic. That is, the four births (四生, birth from womb, egg, moisture, and transformation), and there are no other beings besides these. Question: If so, then the Shravakas should also be able to establish them. What is the difference between the Tathagata and the Shravakas? Answer: There is a difference. The Tathagata establishes it by his own power, while the Shravakas hear it from the Buddha. This is the difference. Others say that the Tathagata establishes the categories of beings, while the Shravakas and Pratyekabuddhas (緣覺) establish the categories of dharmas. After the World-Honored One established the three groups of beings, he still observes beings with the Buddha-eye (佛眼) three times day and night out of great compassion for bringing happiness to beings. Question: What is the 『realm of views』 (見處)? Answer: The 『realm of views』 refers to conditioned dharmas. All conditioned dharmas are the 『realm of views』, bound by defiled views. If a certain dharma is bound by defiled views, conditions, fetters, and corresponding fetters, then it is called the 『realm of views』. Others say that because of the power of views that are conditioned by their own realm, conditioned dharmas obtain the name 『realm of views』, not other conditions and fetters, because they are not a part of it. Such good sayings are what was said before. Question: If a being has accomplished roots, how many roots has he accomplished? Answer: 『It is said there are nineteen roots, meaning the most that can be accomplished; the least that can be accomplished is eight; this is what is said about understanding the roots.』 It is said there are nineteen roots, meaning the most roots that can be accomplished. The saints...

極多成就十九根。謂未離欲具諸根。若住見道除已知無知根及一形。若住修道除未知無知根及一形。凡夫不斷善根具諸根及二形。除三無漏根。極少成就八曉了根所說者。極少成就八根謂余(謂身根漸死余有少分也)身根善根斷漸命終生無擇地獄大山所迫。唯有身根命根意根及五受根。若生無色界凡夫。意命舍信等五根問有幾種觸。答。

增語(以多名故說增語)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。增語者。若意識身相應觸。緣一切法故說增語。又緣多名故說增語。雖第五觸亦緣多名。彼五識初得名故無過。若五識身相應觸。依有對根故說有對。無漏者說明。觸明相應故。穢污者說無明。觸無明生故。不穢污有漏者說非明非無明。觸俱不相應故。此五觸隨順不隨順相應依分別故說十六種。隨順不隨順建立者。謂愛恚相應觸相應分別故說苦樂不苦不樂觸。依分別故說眼耳鼻舌身意觸。問得果者為無閡道為解脫道。答所謂得果者是則雙道事。雙道俱得果。無礙道及解脫道。無礙道斷煩惱。得解脫道得解脫證。又說無礙道得果。解脫道護彼所作事令不失故。如是說。問世尊說厭已離欲。云何厭云何離欲。答。

若智在苦因　　及忍說為厭　能離貪慾故　　說四

【現代漢語翻譯】現代漢語譯本成就十九根（Indriya，根）：指未離欲者具備所有諸根。若處於見道（Darshana-marga）階段，則除去已知根、無知根以及一形根。若處於修道（Bhavana-marga）階段，則除去未知根、無知根以及一形根。凡夫未斷善根者，具備所有諸根以及二形根，但除去三種無漏根。極少成就八曉了根所說者：指極少成就八根的情況，例如身根（Kaya-indriya）逐漸壞死，其餘部分尚存，善根斷絕，臨命終時生於無擇地獄（Avici），被大山壓迫。此時唯有身根、命根（Jivita-indriya）、意根（Manas-indriya）以及五受根（Vedana-indriya）。若生於無想天的凡夫，則具備意根、命根、舍受根、信根等五根。問：有幾種觸（Sparsha）？答：增語（Prajnapti，以多種名稱描述）及有對（Pratigha，有對礙）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：增語者，若意識身相應觸，緣於一切法，故說增語。又因緣于多種名稱，故說增語。雖第五觸亦緣多種名稱，但彼五識初次得名，故無過失。若五識身相應觸，依于有對根，故說有對。無漏者，說明。觸與明相應故。穢污者，說無明。觸由無明而生故。不穢污有漏者，說非明非無明。觸俱不相應故。此五觸隨順、不隨順相應，依于分別，故說十六種。隨順不隨順建立者，謂愛、恚相應觸相應分別，故說苦、樂、不苦不樂觸。依于分別，故說眼、耳、鼻、舌、身、意觸。問：得果者是無礙道（Anantarya-marga）還是解脫道（Vimukti-marga）？答：所謂得果者，是則雙道事。雙道俱得果。無礙道斷煩惱，得解脫道得解脫證。又說無礙道得果，解脫道護彼所作事，令不失故。如是說。問：世尊說厭已離欲，云何厭？云何離欲？答：若智在苦因及忍說為厭能離貪慾故說四

【English Translation】 English version Nineteen roots of great accomplishment (Indriya): Refers to those who have not departed from desire and possess all the roots. If abiding in the path of seeing (Darshana-marga), then the known root, the unknown root, and the one-form root are removed. If abiding in the path of cultivation (Bhavana-marga), then the unknown root, the unknown root, and the one-form root are removed. Ordinary beings who have not severed wholesome roots possess all the roots and the two-form root, but exclude the three unconditioned roots. Those who achieve the minimum of eight knowing roots: Refers to the situation where a minimum of eight roots are achieved, such as when the body root (Kaya-indriya) gradually decays, with some parts remaining, wholesome roots are severed, and at the end of life, one is born in the Avici hell, pressed by great mountains. At this time, only the body root, life root (Jivita-indriya), mind root (Manas-indriya), and five feeling roots (Vedana-indriya) are present. If an ordinary being is born in the realm of non-perception, then they possess the mind root, life root, neutral feeling root, faith root, and other five roots. Question: How many kinds of contact (Sparsha) are there? Answer: Increased expression (Prajnapti, described with multiple names) and reactive (Pratigha, having opposition) in the realm of clarity and non-clarity. Those who attain the fruit, it is the affair of both paths. Increased expression and reactive in the realm of clarity and non-clarity: Increased expression refers to the contact associated with the body of consciousness, which is said to be increased expression because it conditions all dharmas. Also, it is said to be increased expression because it conditions many names. Although the fifth contact also conditions many names, there is no fault because the five consciousnesses initially obtain names. Reactive refers to the contact associated with the body of the five consciousnesses, which is said to be reactive because it relies on reactive roots. The unconditioned refers to clarity. Contact is associated with clarity. The defiled refers to non-clarity. Contact arises from non-clarity. The undefiled conditioned refers to neither clarity nor non-clarity. Contact is not associated with either. These five contacts, being concordant and discordant, are said to be sixteen kinds based on their respective dependencies. The establishment of concordant and discordant refers to the differentiation of contact associated with love and hatred, hence the designation of painful, pleasant, and neither painful nor pleasant contact. Based on their respective dependencies, eye, ear, nose, tongue, body, and mind contact are designated. Question: Is the attainment of the fruit the unobstructed path (Anantarya-marga) or the path of liberation (Vimukti-marga)? Answer: Those who attain the fruit, it is the affair of both paths. Both paths attain the fruit. The unobstructed path severs afflictions, and the path of liberation attains the realization of liberation. It is also said that the unobstructed path attains the fruit, and the path of liberation protects what has been done, preventing it from being lost. Thus it is said. Question: The World-Honored One said 'having become weary, one has departed from desire.' How is weariness? How is departure from desire? Answer: If wisdom is in the cause of suffering, and endurance is said to be weariness. Being able to depart from greed, it is said to be four.

為離欲

若智在苦因及忍說為厭者。緣苦集智及忍說厭。緣可厭事故。苦集諦惡行煩惱所依故。說為厭事。能離貪慾故說四為離欲者。若忍及智於四諦轉盡說為離欲。壞貪慾故。雖離一切煩惱。但貪慾是諸煩惱足。是故說離欲。彼憎不樂背惡。此厭之差別。離欲滅解脫斷盡。此離欲之差別。問阿羅漢住何心般涅槃。答。

羅漢住報生　　及與威儀心　隨順心滅故　　趣向般涅槃

阿羅漢住報生及威儀心而般涅槃。何以故。隨順心滅故。善心堅住於心滅不隨順。無記心羸劣。羸劣故於心滅隨順。複次少過故善心依果報。果門過生故。無記唯有依果門無報果門。複次背諸趣故。若向諸趣者彼必善心勤現在前。莫令我生惡趣中。是故彼背一切趣故住常性心。有時彼身份中善心空如斷善根。不善心亦空如離欲界欲。複次漸離生死故。謂于欲界離欲離不善心第一有離欲離染污心。無記心現在前離善心。命終心現在前離無記心。尊者說曰(此達摩多羅以古昔達摩多羅為尊者)。勤相續者善心。彼命終時不隨轉也。有說。欲令下地有不苦不樂報者。彼說欲界。乃至第四禪報生及威儀心般涅槃。無色界唯報生非威儀。色非分故。有欲令下地無不苦不樂報者。彼說欲界。乃至第三禪唯住威儀心般涅槃。余如上說。問幾

【現代漢語翻譯】現代漢語譯本為離欲

如果說，對於苦因以及忍（Ksanti，意為忍耐）的智慧被稱為『厭』，那麼是由於對苦集（duhkha-samudaya，意為苦的生起）的智慧和忍而被稱為『厭』。因為是可厭惡的事物，苦集諦（duhkha-samudaya-satya，意為苦的集諦）是惡行和煩惱所依之處，所以被稱為『厭事』。因為能夠脫離貪慾，所以說四諦（catuh-satya，意為四聖諦）為『離欲』。如果忍和智在四諦中運轉窮盡，就被稱為『離欲』，因為能摧毀貪慾。即使脫離了一切煩惱，但貪慾是諸煩惱的根本，所以特別強調『離欲』。憎恨、不樂、背離、厭惡，這些是『厭』的差別。離欲、滅、解脫、斷盡，這些是『離欲』的差別。

問：阿羅漢（Arhat，意為已證得涅槃的聖者）以何種心般涅槃（parinirvana，意為完全的涅槃）？答：

羅漢住報生，及與威儀心，隨順心滅故，趣向般涅槃。

阿羅漢住在果報生起的心（vipaka-citta）以及威儀心（iriyapatha-citta）而般涅槃。為什麼呢？因為隨順心滅的緣故。善心堅固，對於心滅不隨順；無記心（avyakrta-citta，意為非善非惡的心）羸弱，因為羸弱所以在心滅時隨順。再者，因為善心依果報而生，果報之門有過失產生；無記心只有依果報之門，沒有報果之門。再者，因為背離諸趣（gati，意為輪迴的去處）。如果趨向諸趣，那麼必定是善心勤奮地現在前，告誡自己不要生於惡趣之中。因此，他們背離一切趣，住在常性的心中。有時他們的身心中善心空無，如同斷了善根；不善心也空無，如同離開了欲界的慾望。

再者，因為逐漸脫離生死。在欲界（kama-dhatu，意為慾望界）中，先離欲，離不善心，第一有離欲，離染污心，無記心現在前，離善心，命終心現在前，離無記心。尊者說（這位達摩多羅以古昔的達摩多羅為尊者）：勤奮相續的是善心，他們在命終時不會隨之轉變。有人說，爲了使下地有不苦不樂的果報，他們說欲界乃至第四禪（caturtha-dhyana，意為第四禪定）的果報生起以及威儀心般涅槃。無色界（arupa-dhatu，意為無色界）只有果報生起，沒有威儀心，因為沒有色身。有人希望下地沒有不苦不樂的果報，他們說欲界乃至第三禪（trtiya-dhyana，意為第三禪定）唯有住在威儀心中般涅槃。其餘如同上面所說。問：有幾種...

【English Translation】 English version For Detachment

If wisdom regarding the cause of suffering and forbearance (Ksanti) is said to be 'disgust,' then it is due to wisdom and forbearance regarding the arising of suffering (duhkha-samudaya) that it is called 'disgust.' Because it is a disgusting thing, the truth of the arising of suffering (duhkha-samudaya-satya) is the basis of evil deeds and afflictions, so it is called 'disgusting thing.' Because it can detach from desire, the Four Noble Truths (catuh-satya) are said to be 'detachment.' If forbearance and wisdom revolve exhaustively in the Four Noble Truths, it is called 'detachment,' because it can destroy desire. Even if all afflictions are detached from, desire is the root of all afflictions, so 'detachment' is particularly emphasized. Hatred, displeasure, turning away, and aversion are the differences of 'disgust.' Detachment, cessation, liberation, and complete extinction are the differences of 'detachment.'

Question: With what kind of mind does an Arhat (one who has attained Nirvana) attain parinirvana (complete Nirvana)? Answer:

An Arhat dwells in resultant birth, and with the mind of deportment, because the compliant mind ceases, he approaches parinirvana.

An Arhat attains parinirvana while dwelling in the mind arising from resultant karma (vipaka-citta) and the mind of deportment (iriyapatha-citta). Why? Because the compliant mind ceases. The wholesome mind is firm and does not comply with the cessation of the mind; the neutral mind (avyakrta-citta) is weak, and because it is weak, it complies with the cessation of the mind. Furthermore, because the wholesome mind relies on resultant karma, faults arise from the door of resultant karma; the neutral mind only relies on the door of resultant karma and does not have the door of resultant fruit. Furthermore, because they turn away from all realms of existence (gati). If they were to go towards the realms of existence, then the wholesome mind would certainly diligently arise, warning themselves not to be born in evil realms. Therefore, they turn away from all realms and dwell in a constant mind. Sometimes the wholesome mind is empty in their body, like cutting off the roots of goodness; the unwholesome mind is also empty, like leaving the desires of the desire realm (kama-dhatu).

Furthermore, because they gradually detach from birth and death. In the desire realm, first detach from desire, detach from unwholesome mind, first there is detachment from desire, detachment from defiled mind, the neutral mind arises, detaching from the wholesome mind, the mind at the moment of death arises, detaching from the neutral mind. The Venerable said (this Dharmatrata regards the ancient Dharmatrata as the Venerable): The diligent and continuous one is the wholesome mind, which will not change at the moment of death. Some say that in order for the lower realms to have neither painful nor pleasant results, they say that the desire realm up to the fourth dhyana (caturtha-dhyana) has the arising of resultant karma and the mind of deportment attaining parinirvana. The formless realm (arupa-dhatu) only has the arising of resultant karma and does not have the mind of deportment, because there is no physical body. Some hope that the lower realms do not have neither painful nor pleasant results, they say that the desire realm up to the third dhyana (trtiya-dhyana) only dwells in the mind of deportment and attains parinirvana. The rest is as described above. Question: How many...

種有。答。

生有及壞有　　本有亦復中　當知二剎那　　一染三有二

生有及壞有本有亦復中者。生有者謂生分。五陰與生俱故名生有。相續心俱生義。壞有者死邊。五陰與死俱故名死有。沒心俱起義。本有者。除生分死分五陰。彼中間有。本業所種久住故故名本有。中有者。死已乃至未得餘生有。于其中間向受生有。五陰趣所不攝。於二中間起故名中有。問此諸有幾剎那幾久住。答當知二剎那。死有及生有。各剎那頃。不久住故。以此義當知本有中有久住。問幾染污幾不染污。答一染三有二。生有一向染污。以染污心故生相續非不染污。彼欲界凡夫三十六使。一一使令生相續。聖人修道斷四使。一一亦如是。色界凡夫三十一使。一一使令生相續。聖人三使。無色界亦如是。使令生相續非纏垢。余有染污不染污。問修行者幾時極為業所障礙。答。

若離欲界欲　　越度第一有　及與起忍法　　極為業障礙

於此三時修行者。業極作障礙。謂聖人離欲界欲時。彼欲界業極作障礙。義言汝若離欲。我於何處受報。以聖人離欲界欲不受欲界生死永得蘇息故。以不退果命終故。謂取阿羅漢果時。彼受後生報。業極作障礙。義言汝度第一有無復生處。我於何處受報。謂住頂法起忍時。彼受惡趣報。業

【現代漢語翻譯】現代漢語譯本：種有。回答：

生有以及壞有，本有也覆在中；應當知曉二剎那，一染三有二。

『生有以及壞有，本有也覆在中』的意思是：生有，指的是生分（jāti-bhāga），五陰（pañca-khandha）與生同時產生，所以稱為生有。這是相續的心識共同產生的意義。壞有，指的是死亡的邊緣，五陰與死亡同時產生，所以稱為死有。這是沒心共同生起的意義。本有，指的是除了生分和死分之外的五陰，因為是本業所種下的，所以能夠長久住留，因此稱為本有。中有，指的是死亡之後，尚未獲得其餘生有之間的狀態，於此中間趨向于接受生有，五陰所不能涵蓋，在二者中間生起，所以稱為中有。問：這些有，有多少是剎那的，有多少是長久住留的？答：應當知曉二剎那，死有和生有，各自只有剎那的時間，不能夠長久住留。根據這個意義，應當知曉本有和中有是長久住留的。問：有多少是染污的，有多少是不染污的？答：一個是染污的，三個是有染污也有不染污的，兩個是不染污的。生有，一向是染污的，因為以染污的心識，所以生生相續，沒有不染污的。對於欲界（kāma-dhātu）的凡夫來說，三十六種煩惱（anuśaya），每一種煩惱都會導致生生相續。聖人修道斷除四種煩惱，每一種也是如此。凡夫有三十一種煩惱，每一種煩惱都會導致生生相續。聖人有三種煩惱，沒有也是如此。煩惱導致生生相續，而不是纏縛的污垢。其餘的有，有染污也有不染污的。問：修行者在什麼時候最容易被業力所障礙？答：

如果離開了欲界的慾望，超越了第一有，以及生起忍法的時候，最容易被業力障礙。

在這三種情況下，修行者最容易被業力所障礙。指的是聖人離開欲界的慾望時，欲界的業力會極力地製造障礙，意思是說：『你如果離開了慾望，我到哪裡去接受果報呢？』因為聖人離開了欲界的慾望，就不會再接受欲界的生死，永遠得到安息。因為以不退轉的果位而終結生命。指的是獲得阿羅漢果（arhat-phala）的時候，那些接受後世果報的業力會極力地製造障礙，意思是說：『你超越了第一有，沒有再生的處所，我到哪裡去接受果報呢？』指的是安住于頂法（mūrdhan），生起忍（kṣānti）的時候，那些接受惡趣果報的業力。

【English Translation】 English version: Seed-Existence. Answer:

Birth-existence and decay-existence, intermediate-existence also within; one should know two kṣaṇas (momentary time unit), one defiled, three existences two.

『Birth-existence and decay-existence, intermediate-existence also within』 means: Birth-existence refers to the birth-moment (jāti-bhāga), the five skandhas (pañca-khandha) arise simultaneously with birth, hence it is called birth-existence. This is the meaning of the continuous consciousness arising together. Decay-existence refers to the edge of death, the five skandhas arise simultaneously with death, hence it is called death-existence. This is the meaning of the mind ceasing together. Fundamental-existence refers to the five skandhas excluding the birth-moment and death-moment, because it is planted by fundamental karma, it can abide for a long time, hence it is called fundamental-existence. Intermediate-existence refers to the state after death and before obtaining another birth-existence, in the middle of which one tends to receive birth-existence, not encompassed by the five skandhas, arising in between the two, hence it is called intermediate-existence. Question: How many of these existences are kṣaṇas and how many abide for a long time? Answer: One should know two kṣaṇas, death-existence and birth-existence, each lasting only for a kṣaṇa, not abiding for a long time. According to this meaning, one should know that fundamental-existence and intermediate-existence abide for a long time. Question: How many are defiled and how many are undefiled? Answer: One is defiled, three are both defiled and undefiled, and two are undefiled. Birth-existence is always defiled, because with a defiled mind, birth continues, there is no undefiled. For ordinary beings in the desire realm (kāma-dhātu), the thirty-six latent defilements (anuśaya), each defilement causes birth to continue. When sages cultivate the path and cut off four defilements, each is also like this. Ordinary beings have thirty-one defilements, each defilement causes birth to continue. Sages have three defilements, without also like this. Defilements cause birth to continue, not the taints of entanglement. The remaining existences are both defiled and undefiled. Question: When is a practitioner most easily obstructed by karma? Answer:

If one departs from the desire for the desire realm, transcends the first existence, and when arising forbearance, one is most obstructed by karma.

In these three situations, a practitioner is most easily obstructed by karma. It refers to when a sage departs from the desire for the desire realm, the karma of the desire realm will try its best to create obstacles, meaning: 『If you depart from desire, where will I receive retribution?』 Because the sage departs from the desire for the desire realm, he will no longer receive birth and death in the desire realm, and will forever attain peace. Because one ends life with a non-retrogressive fruit. It refers to when one obtains the arhat-phala (arhat-phala), those karmas that receive retribution in the afterlife will try their best to create obstacles, meaning: 『You have transcended the first existence, there is no place to be reborn, where will I receive retribution?』 It refers to when one abides in the peak dharma (mūrdhan) and arises forbearance (kṣānti), those karmas that receive retribution in the evil realms.

極作障礙。以起忍法永離惡趣故。余如前說。問事有幾種。答。

當知有五種　　自性及與因　繫縛若攝受　　一切境界事

五種事。所謂自性事。因事。系事。攝受事。境界事。自性事者。若法自己性以事名說。如所說若得事是成就彼事。因事者。如所說云何有事法。答言有因。系事者。如所說若此事愛結系。即彼事瞋恚系耶。彼五種法以事(五種法是五行也)。名說攝受事者(如受取之受也)。如所說田事家事。如是比。境界事者。如所說一切法智所知隨其事。若法彼法緣以事名說。復有異五種事。

說陰即為事　　界入事亦然　及與世剎那　　是名五種事

若說陰即以陰為事。非餘種。如是乃至說剎那即以剎那為事。非餘種。如是略說。同實異名盡當知。問如業品說五種果云何。唯此果復有餘耶。答有欲令更有四果。

育多婆提說　　安立及方便　亦說和合修　　是名為四果

安立果者。如水住風輪。水輪是風輪安立果。如是一切。方便果者。謂從不凈觀方便。乃至起盡智無生智。彼盡智無生智是不凈觀方便果。如是一切方便(此是以因求果趣向方便也)盡當知。和合果者。謂眼色明念和閤眼識生。如是法和合生法。此法是和合果。修果者。謂色界道欲界化化及作欲界語

【現代漢語翻譯】現代漢語譯本極大地造成障礙，因為生起忍法（Kṣānti-dharma，忍辱之法）能永遠脫離惡趣。其餘的如前面所說。問：事（artha）有幾種？答：

應當知道有五種：自性以及因，繫縛若攝受，一切境界事。

五種事，即自性事、因事、系事、攝受事、境界事。自性事，如果法（dharma）的自己體性以『事』之名來說，如所說『如果得到事，就是成就彼事』。因事，如所說『云何有事法？』答言『有因』。系事，如所說『如果此事為愛結所繫縛，那麼彼事是否為瞋恚所繫縛呢？』彼五種法以『事』（五種法是五行）之名來說。攝受事（如受取之『受』），如所說『田事家事』，如此類比。境界事，如所說『一切法智所知隨其事』，如果法以彼法為緣，以『事』之名來說。又有另外五種事：

說陰即為事，界入事亦然，及與世剎那，是名五種事。

如果說陰（skandha），就是以陰為事，不是其他種類。像這樣乃至說剎那（kṣaṇa），就是以剎那為事，不是其他種類。像這樣簡略地說，相同實質不同名稱都應當知道。問：如業品所說五種果（phala）如何？只有這些果，還有其他的嗎？答：有，想要更有四種果：

育多婆提（utpādavati）說，安立及方便，亦說和合修，是名為四果。

安立果，如水依住于風輪，水輪是風輪的安立果，像這樣一切都是。方便果，從不凈觀（aśubha-bhāvanā）的方便，乃至生起盡智（kṣayajñāna）和無生智（anutpādajñāna），彼盡智和無生智是不凈觀的方便果，像這樣一切方便（這是以因求果趣向方便）都應當知道。和合果，眼、色、明、念和合，眼識（cakṣur-vijñāna）生起，像這樣法和合生法，此法是和合果。修果，**道、欲界化化及作欲界語。

【English Translation】 English version It greatly creates obstacles, because arising Kṣānti-dharma (the Dharma of patience) can eternally depart from evil destinies. The rest is as previously stated. Question: How many kinds of artha (meaning, purpose, thing) are there? Answer:

It should be known that there are five kinds: self-nature and cause, bondage and acceptance, all objective matters.

The five kinds of artha are: self-nature artha, cause artha, bondage artha, acceptance artha, and objective artha. Self-nature artha: if the self-nature of a dharma is spoken of by the name 'artha,' as it is said, 'If one obtains artha, one accomplishes that artha.' Cause artha: as it is said, 'How does a dharma have artha?' The answer is, 'It has a cause.' Bondage artha: as it is said, 'If this artha is bound by the knot of love, is that artha bound by the knot of hatred?' Those five dharmas are spoken of by the name 'artha' (the five dharmas are the five aggregates). Acceptance artha (like the 'acceptance' of receiving): as it is said, 'field affairs, family affairs,' and so on. Objective artha: as it is said, 'All dharmas known by the wisdom of all dharmas according to their artha,' if a dharma takes that dharma as its condition, it is spoken of by the name 'artha.' There are also another five kinds of artha:

Speaking of skandhas is artha, dhātus and āyatanas are also artha, as well as the world and kṣaṇa, these are called the five kinds of artha.

If one speaks of skandha (aggregate), it is artha by means of skandha, not other kinds. Likewise, even speaking of kṣaṇa (moment), it is artha by means of kṣaṇa, not other kinds. Thus, briefly speaking, the same substance with different names should all be known. Question: As the Karma chapter says, what are the five kinds of phala (fruit, result)? Are there only these fruits, or are there others? Answer: Yes, there are those who desire four more kinds of fruit:

Utpādavati says, establishment and expedient, also speaking of combination and cultivation, these are called the four fruits.

Establishment fruit: like water dwelling on the wind wheel, the water wheel is the establishment fruit of the wind wheel, like this, everything is. Expedient fruit: from the expedient of aśubha-bhāvanā (contemplation of impurity), up to the arising of kṣayajñāna (knowledge of destruction) and anutpādajñāna (knowledge of non-arising), that kṣayajñāna and anutpādajñāna are the expedient fruit of aśubha-bhāvanā, like this, all expedients (this is using cause to seek fruit, tending towards expedient) should be known. Combination fruit: eye, form, light, and attention combine, cakṣur-vijñāna (eye-consciousness) arises, like this, dharmas combine and dharmas arise, this dharma is the combination fruit. Cultivation fruit: ** path, transformation of the desire realm, and creating language of the desire realm.

。彼化及語是色界修道果。如是一切。問神足幾種(胡言栗地或言神足或言如意足或言自在或言富滿皆義出耳悉不全得本名)。答。

運身及意解　　意念自在通　意念唯如來　　當知二則共

三種自在。運身自在。意解自在。意念自在。運身自在者。舉身陵虛猶若鳥飛。意解自在者。遠作近解。屈申臂頃至色究竟。意念自在者。如眼識至色頃隨意即至。此意念自在者唯佛非余。一切智所知到彼岸故。當知二則共者。運身自在及意解自在。如來緣覺聲聞共。是禪果故。問一切阿那含入色無色界不。一切信解脫得見到不。一切退法者必退不。答。

入色無色界　　亦復增益根　及與賢聖退　　生中間定無

聖人還受生者。如前所說。余因緣定無(還受生者定不至上二界亦不增進根亦復不退)。還受生者。謂欲界得果還生欲界者。厭于處胎見有之過。不入色無色界。以壽長故也。久修聖道故。不能增進根。如下親友不能捨離。彼亦如是。生中間修習聖道故不退。問何時佛出世。何時轉輪聖王出世。何時辟支佛出世。答。

劫減佛興世　　增時轉輪王　二時辟支佛　　如是應當知

劫減時佛興於世。順解脫師故。佛是解脫師。為捨生死出世說法。增時眾生向生死見轉勝樂故。若爾時佛

【現代漢語翻譯】現代漢語譯本：彼化及語是修道之果。一切都是如此。問：神足有幾種？（梵語為Rddhi，或稱神足，或稱如意足，或稱自在，或稱富滿，都是意義的表達，未能完全表達原本的名稱）。答：運身及意解，意念自在通，意念唯如來，當知二則共。三種自在：運身自在、意解自在、意念自在。運身自在，指身體能夠在空中飛行，如同鳥兒一般。意解自在，指能夠將遙遠的事物在近處理解，屈伸手臂的瞬間就能到達色究竟天（Rupadhatu-Akanistha）。意念自在，指如同眼識接觸到色塵一般，意念一動就能到達。這意念自在只有佛（Buddha）才能做到，因為佛以一切智到達彼岸（Paramita）。當知二則共，指的是運身自在和意解自在，如來（Tathagata）、緣覺（Pratyekabuddha）、聲聞（Sravaka）都能做到，因為這是禪定的果報。問：一切阿那含（Anagamin，不還果）會進入色界和無色界嗎？一切信解脫者能夠見到嗎？一切退法者一定會退轉嗎？答：入色無**，亦復增益根，及與賢聖退，生中間定無。聖人還會再受生嗎？如前所說，其餘因緣是不會再受生的（還會受生者一定不會到達上二界，也不會增進根器，也不會退轉）。還會受生者，指的是在欲界（Kamadhatu）證果后，還生於欲界的人，他們厭惡處胎，看到存在的過患，所以不進入色界和無色界，因為壽命太長了。因為長期修習聖道，所以不能增進根器，如同親友不能捨離一樣。因為在生有中間修習聖道，所以不會退轉。問：什麼時候佛出世？什麼時候轉輪聖王（Cakravartin）出世？什麼時候辟支佛（Pratyekabuddha）出世？答：劫減佛興世，增時轉輪王，二時辟支佛，如是應當知。在劫衰減的時候，佛出世，因為佛是順應解脫的導師。佛是解脫的導師，爲了捨棄生死而出世說法。在劫增長的時候，眾生對於生死的見解越來越強烈，更加貪戀。如果那樣的話，佛...

【English Translation】 English version: That transformation and speech are the fruit of cultivation. Everything is like this. Question: How many kinds of miraculous powers (Rddhi in Sanskrit, also called divine feet, or wish-fulfilling feet, or freedom, or abundance, all expressing the meaning, but not fully capturing the original name)? Answer: Moving the body and understanding the mind, the power of thought is free, thought is only for the Tathagata, know that the two are shared. Three kinds of freedom: freedom of moving the body, freedom of understanding the mind, and freedom of thought. Freedom of moving the body refers to flying in the sky like a bird. Freedom of understanding the mind refers to understanding distant things as if they were near, reaching the Akanistha heaven (Rupadhatu-Akanistha) in the time it takes to stretch and bend an arm. Freedom of thought refers to reaching a place as soon as the thought arises, just as eye-consciousness contacts a visible object. This freedom of thought is only possible for the Buddha (Buddha), because the Buddha has reached the other shore (Paramita) with all-knowing wisdom. 'Know that the two are shared' refers to the freedom of moving the body and the freedom of understanding the mind, which are shared by the Tathagata (Tathagata), Pratyekabuddha (Pratyekabuddha), and Sravaka (Sravaka), because they are the result of meditative concentration. Question: Do all Anagamins (Anagamin) enter the realms of form and formlessness? Can all those liberated by faith see? Will all those who regress necessarily regress? Answer: Entering formlessness, also increasing roots, and with the regression of the virtuous and noble, intermediate existence is definitely not. Do the sages still receive rebirth? As mentioned before, other causes and conditions will definitely not lead to rebirth (those who still receive rebirth will definitely not reach the upper two realms, nor will they increase their roots, nor will they regress). Those who still receive rebirth refer to those who attain the fruit in the desire realm (Kamadhatu) and are still born in the desire realm. They are disgusted with being in the womb and see the faults of existence, so they do not enter the realms of form and formlessness because of their long lifespan. Because they have cultivated the holy path for a long time, they cannot increase their roots, just as close friends cannot be abandoned. They are also like that. Because they cultivate the holy path in the intermediate state of existence, they do not regress. Question: When does the Buddha appear in the world? When does the Cakravartin (Cakravartin) appear in the world? When does the Pratyekabuddha (Pratyekabuddha) appear in the world? Answer: When the kalpa decreases, the Buddha appears in the world, when it increases, the wheel-turning king, at both times the Pratyekabuddha, thus it should be known. When the kalpa decreases, the Buddha appears in the world because the Buddha is a teacher who accords with liberation. The Buddha is a teacher of liberation, appearing in the world to preach the Dharma in order to abandon birth and death. When the kalpa increases, beings' views towards birth and death become stronger, and they become more attached. If that is the case, the Buddha...

出世者則為空出。以眾生不能捨生死極著樂故。減時眾生背生死見。煩惱惡行極增上故能捨生死。是故乃至百歲眾生時佛乃出世。非減也。若減者爾時眾生非法貪不正貪。謂樂生天悉行邪法。勤利煩惱非善法器故。轉輪聖王多於增時出於世間。能以十善建立眾生。是故減時不出。以彼眾生向惡行故。是故增時易化。時淳故。初減時轉輪聖王亦出。於世猶淳故。辟支佛二時出世。作自事故。問得為有得得為無。若得復有得者。此得復應有餘得。云何非無窮。若無得得者。得云何成就。答。

若彼諸法生　　二得共俱起　二得俱生者　　當知有得得

若諸法生。即彼法二得。俱生得及得得。彼得力故成就法及得得。得力故成就得以得及得得故。俱一心中展轉相得。是故非無窮。彼色陰行陰一得。余陰亦如是(初得能得一陰及小得)。有為無為一得(初得能得無為及小得)。欲界善戒惡戒。若過去者三世得。若現在者現在未來得。若未來者即未來得。欲界善及穢污四陰。色界善五陰及穢污四陰。無色界善及穢污四陰。無漏五陰。變化心共生四陰。三世三世得隨其類得。威儀四陰。多以世斷及剎那斷得。若彼善修者三世得。工巧亦如是。無記色及報生四陰。以世斷及剎那斷得。過去過去未來未來現在現在。問苦法

【現代漢語翻譯】現代漢語譯本：出世是指從輪迴中解脫出來。因為眾生不能捨棄生死，極其執著于快樂的緣故。在壽命減少的時期，眾生背離了對生死的正確認識，煩惱和惡行極其增長，因此難以捨棄生死。所以，乃至眾生壽命達到百歲時，佛才出世，而不是在壽命減少的時期。如果壽命減少，那時的眾生會產生非法的貪慾和不正當的貪慾，沉迷於求生天界，都奉行邪法，勤于增長煩惱，不是接受善法的器皿。所以，轉輪聖王多在壽命增長的時期出現於世間，能夠用十善來建立眾生。因此，在壽命減少的時期不出世，因為那時的眾生傾向於惡行。所以，在壽命增長的時期容易教化，因為那時民風淳樸。最初壽命減少的時期，轉輪聖王也會出現於世，因為那時世風還算淳樸。辟支佛在兩個時期都會出世，因為他們只是爲了完成自己的修行。問：『獲得』可以被『獲得』嗎？或者說『獲得』不能被『獲得』嗎？如果『獲得』可以被『獲得』，那麼這個『獲得』又應該有其他的『獲得』，這樣怎麼不是無窮無盡呢？如果『獲得』不能被『獲得』，那麼『獲得』又是如何成就的呢？答：如果諸法生起，那麼兩種『獲得』會同時生起，即『獲得』和『獲得的獲得』。因為『獲得』的力量，成就了法和『獲得的獲得』；因為『獲得的獲得』的力量，成就了『獲得』。因此，在同一個心中，輾轉互相獲得，所以不是無窮無盡的。比如，色陰（Rupa-skandha，構成個體經驗的五種要素之一，即色、受、想、行、識中的色）和行陰（Samskara-skandha，構成個體經驗的五種要素之一，即色、受、想、行、識中的行）只有一個『獲得』，其餘的陰也是如此（最初的『獲得』能夠獲得一個陰和小的『獲得』）。有為法（conditioned phenomena）和無為法（unconditioned phenomena）只有一個『獲得』（最初的『獲得』能夠獲得無為法和小的『獲得』）。欲界（Kama-dhatu，佛教宇宙觀中的欲界）的善戒和惡戒，如果是過去世的，那麼有三世的『獲得』；如果是現在世的，那麼有現在世和未來世的『獲得』；如果是未來世的，那麼只有未來世的『獲得』。欲界的善和染污的四陰，善的五陰和染污的四陰，無善和染污的四陰，無漏的五陰，變化心共同生起的四陰，三世有三世的『獲得』，隨其類別而獲得。威儀的四陰，多以世斷（通過修行逐漸斷除）和剎那斷（通過瞬間的智慧斷除）來獲得。如果那些善於修行的人，有三世的『獲得』。工巧也是如此。無記色（既非善亦非惡的色法）和報生四陰，以世斷和剎那斷來獲得。過去是過去、未來是未來、現在是現在。問：苦法（Dukkha-dharma，苦諦之法）……

【English Translation】 English version: 'Coming into the world' means being liberated from Samsara (cycle of rebirth). It is because sentient beings cannot relinquish birth and death, and are extremely attached to pleasure. In times when lifespans are decreasing, sentient beings turn away from the correct understanding of birth and death, and afflictions and evil deeds greatly increase, making it difficult to relinquish birth and death. Therefore, the Buddha appears in the world when the lifespan of sentient beings reaches one hundred years, and not during times of decreasing lifespans. If lifespans were decreasing, sentient beings at that time would develop unlawful greed and improper desires, indulge in seeking rebirth in the heavens, practice evil dharmas, and diligently increase afflictions, making them unsuitable vessels for receiving good dharmas. Therefore, a Chakravartin (Universal Monarch) appears in the world more often during times of increasing lifespans, as they can establish sentient beings in the ten virtues. Thus, they do not appear during times of decreasing lifespans, because sentient beings at that time are inclined towards evil deeds. Therefore, it is easier to teach during times of increasing lifespans, because the customs are pure. In the initial period of decreasing lifespans, a Chakravartin also appears in the world, because the customs are still relatively pure. Pratyekabuddhas (Solitary Realizers) appear in both periods, as they are only concerned with completing their own practice. Question: Can 'attainment' be 'attained'? Or can 'attainment' not be 'attained'? If 'attainment' can be 'attained', then this 'attainment' should have other 'attainments', so how is this not endless? If 'attainment' cannot be 'attained', then how is 'attainment' accomplished? Answer: If dharmas arise, then two 'attainments' arise simultaneously, namely 'attainment' and 'attainment of attainment'. Because of the power of 'attainment', the dharma and 'attainment of attainment' are accomplished; because of the power of 'attainment of attainment', 'attainment' is accomplished. Therefore, in the same mind, they mutually attain each other in a revolving manner, so it is not endless. For example, the Rupa-skandha (form aggregate, one of the five aggregates constituting individual experience, namely form, feeling, perception, mental formations, and consciousness) and the Samskara-skandha (mental formations aggregate, one of the five aggregates constituting individual experience, namely form, feeling, perception, mental formations, and consciousness) have only one 'attainment', and the remaining aggregates are the same (the initial 'attainment' can attain one aggregate and a small 'attainment'). Conditioned phenomena (Samskrta) and unconditioned phenomena (Asamskrta) have only one 'attainment' (the initial 'attainment' can attain unconditioned phenomena and a small 'attainment'). Good precepts and evil precepts in the Kama-dhatu (desire realm, one of the three realms in Buddhist cosmology), if they are from the past, then there are 'attainments' from the three times; if they are from the present, then there are 'attainments' from the present and future; if they are from the future, then there are only 'attainments' from the future. The good and defiled four aggregates of the Kama-dhatu, the good five aggregates and the defiled four aggregates, the non-good and defiled four aggregates, the undefiled five aggregates, and the four aggregates arising together with the transformation mind, have 'attainments' from the three times according to their category. The four aggregates of deportment are mostly attained through gradual abandonment (through practice) and momentary abandonment (through instantaneous wisdom). If those who are skilled in practice, have 'attainments' from the three times. Skillful crafts are also the same. Unspecified form (neither good nor evil) and the four aggregates born from retribution are attained through gradual abandonment and momentary abandonment. The past is the past, the future is the future, and the present is the present. Question: Dukkha-dharma (the truth of suffering) ...

忍有幾得。乃至道比忍有幾得。答。

諸得有十五　　得於苦法忍　其餘見增道　　當知一一減

諸得有十五得於苦法忍者。苦法忍有十五得。以見道十五心故。一切心彼得生一得。與彼忍俱生。十四後生。其餘見增道當知一一減者。見道名見增。惠增上故。余見道漸度一一心中得轉減。苦法智十四得一俱生十三後生。無前生未曾得故(苦法智俱生得今始起故無前生故十四餘無前生故漸少)。苦比忍十三得一俱生十二後生。苦比智十二得一俱生十一後生。乃至道比忍一得俱生無後生者。見道究竟故。無前生未曾得忍故(既無後起又無前生故唯一也)。問解脫得何地攝。答。

若於彼地中　　斷及壞對治　即攝解脫得　　法智比智品

若於彼地中斷及壞對治即攝解脫得者。有說。若彼地斷對治。彼解脫得。即彼地攝。由斷對治故。如是說者。謂欲界見道修道斷解脫得禪未來攝。初禪地未來初禪及中間攝第二禪四地攝。即前三地及第二禪。第三禪五地攝。即前四地及第三禪。第四禪見道修道斷及無色見道斷六地攝。即前五地及第四禪。空處修道斷七地攝。即前六地及空處識處。修道斷八地攝。即前七地及識處無所有處及非想非非想處。修道斷解脫得九地攝。未來中間根本四禪及三無色。又有說者

【現代漢語翻譯】現代漢語譯本：忍（Ksanti）有幾種獲得？乃至道比忍（Marganvaya-ksanti）有幾種獲得？回答：

諸獲得有十五　　得於苦法忍（Duhkha-dharma-ksanti）　其餘見增道　　當知一一減

諸獲得有十五得於苦法忍者（Duhkha-dharma-ksanti）：苦法忍（Duhkha-dharma-ksanti）有十五種獲得。以見道（Darshana-marga）十五心（citta）的緣故。一切心（citta）彼得生一種獲得，與彼忍（Ksanti）俱生，十四種後生。其餘見增道當知一一減者：見道（Darshana-marga）名為見增，慧（Prajna）增上的緣故。其餘見道（Darshana-marga）漸度一一心中獲得逐漸減少。苦法智（Duhkha-dharma-jnana）十四種獲得，一種俱生，十三種後生。沒有前生，因為未曾獲得過（苦法智（Duhkha-dharma-jnana）俱生得現在才開始生起，所以沒有前生，其餘沒有前生，所以逐漸減少）。苦比忍（Duhkhanvaya-ksanti）十三種獲得，一種俱生，十二種後生。苦比智（Duhkhanvaya-jnana）十二種獲得，一種俱生，十一種後生。乃至道比忍（Marganvaya-ksanti）一種獲得，俱生，沒有後生，因為見道（Darshana-marga）究竟的緣故。沒有前生，因為未曾獲得過忍（Ksanti）（既然沒有後起，又沒有前生，所以只有一種）。問：解脫得（vimukti-labha）屬於哪個地（bhumi）所攝？回答：

若於彼地中　　斷及壞對治　即攝解脫得　　法智比智品

若於彼地中斷及壞對治即攝解脫得者：有人說，若彼地斷對治，彼解脫得（vimukti-labha），即彼地所攝，由斷對治的緣故。如此說者，謂欲界（Kama-dhatu）見道（Darshana-marga）修道（Bhavana-marga）斷解脫得（vimukti-labha）禪未來所攝。初禪地（Prathama-dhyana-bhumi）未來初禪（Prathama-dhyana）及中間（dhyanantara）所攝，第二禪（Dvitiya-dhyana）四地所攝，即前三地及第二禪（Dvitiya-dhyana）。第三禪（Tritiya-dhyana）五地所攝，即前四地及第三禪（Tritiya-dhyana）。第四禪（Caturtha-dhyana）見道（Darshana-marga）修道（Bhavana-marga）斷及無色見道（Arupa-darshana-marga）斷六地所攝，即前五地及第四禪（Caturtha-dhyana）。空處（Akasa-anantyayatana）修道（Bhavana-marga）斷七地所攝，即前六地及空處（Akasa-anantyayatana）識處（Vijnana-anantyayatana）。修道（Bhavana-marga）斷八地所攝，即前七地及識處（Vijnana-anantyayatana）無所有處（Akincanyayatana）及非想非非想處（Naivasamjna-nasamjnatayatana）。修道（Bhavana-marga）斷解脫得（vimukti-labha）九地所攝，未來中間根本四禪（Caturtha-dhyana）及三無色（Arupa）。又有人說。

【English Translation】 English version: How many attainments are there for forbearance (Ksanti)? And how many attainments are there for forbearance in accordance with the path (Marganvaya-ksanti)? The answer is:

There are fifteen attainments　　Attained through forbearance of suffering-dharma (Duhkha-dharma-ksanti) 　The remaining paths increasing in insight　　Know that each one decreases

There are fifteen attainments attained through forbearance of suffering-dharma (Duhkha-dharma-ksanti): Forbearance of suffering-dharma (Duhkha-dharma-ksanti) has fifteen attainments, because of the fifteen moments of mind (citta) in the path of seeing (Darshana-marga). In each moment of mind (citta), one attainment is produced, co-arising with that forbearance (Ksanti), and fourteen arise subsequently. 'The remaining paths increasing in insight, know that each one decreases': The path of seeing (Darshana-marga) is called 'increasing in insight' because wisdom (Prajna) is superior. In the remaining paths of seeing (Darshana-marga), the attainments gradually decrease in each moment of mind (citta). Wisdom of suffering-dharma (Duhkha-dharma-jnana) has fourteen attainments, one co-arising and thirteen arising subsequently. There is no prior arising because it has never been attained before (the co-arising attainment of wisdom of suffering-dharma (Duhkha-dharma-jnana) now begins to arise, so there is no prior arising; the rest have no prior arising, so they gradually decrease). Forbearance in accordance with suffering (Duhkhanvaya-ksanti) has thirteen attainments, one co-arising and twelve arising subsequently. Wisdom in accordance with suffering (Duhkhanvaya-jnana) has twelve attainments, one co-arising and eleven arising subsequently. And so on, until forbearance in accordance with the path (Marganvaya-ksanti) has one attainment, co-arising, with no subsequent arising, because the path of seeing (Darshana-marga) is ultimate. There is no prior arising because forbearance (Ksanti) has never been attained before (since there is no subsequent arising and no prior arising, there is only one). Question: To which realm (bhumi) does the attainment of liberation (vimukti-labha) belong? Answer:

If in that realm　　The broken and destroyed antidotes 　Then the attainment of liberation is included　　Categories of dharma-wisdom and comparative wisdom

'If in that realm the broken and destroyed antidotes, then the attainment of liberation (vimukti-labha) is included': Some say that if the antidotes are broken in that realm, the attainment of liberation (vimukti-labha) belongs to that realm, because the antidotes are broken. Others say that the attainments of liberation (vimukti-labha) from the path of seeing (Darshana-marga) and the path of cultivation (Bhavana-marga) in the desire realm (Kama-dhatu) are included in the future of dhyana. The first dhyana realm (Prathama-dhyana-bhumi) is included in the future of the first dhyana (Prathama-dhyana) and the intermediate state (dhyanantara). The second dhyana (Dvitiya-dhyana) is included in four realms, namely the preceding three realms and the second dhyana (Dvitiya-dhyana). The third dhyana (Tritiya-dhyana) is included in five realms, namely the preceding four realms and the third dhyana (Tritiya-dhyana). The fourth dhyana (Caturtha-dhyana), the path of seeing (Darshana-marga), the path of cultivation (Bhavana-marga), the broken, and the formless path of seeing (Arupa-darshana-marga), are included in six realms, namely the preceding five realms and the fourth dhyana (Caturtha-dhyana). The sphere of infinite space (Akasa-anantyayatana), the path of cultivation (Bhavana-marga), is included in seven realms, namely the preceding six realms and the sphere of infinite space (Akasa-anantyayatana) and the sphere of infinite consciousness (Vijnana-anantyayatana). The path of cultivation (Bhavana-marga) is included in eight realms, namely the preceding seven realms and the sphere of infinite consciousness (Vijnana-anantyayatana), the sphere of nothingness (Akincanyayatana), and the sphere of neither perception nor non-perception (Naivasamjna-nasamjnatayatana). The attainment of liberation (vimukti-labha) from the path of cultivation (Bhavana-marga) is included in nine realms, the future intermediate fundamental four dhyanas (Caturtha-dhyana), and the three formless realms (Arupa). Yet others say.

。若彼地攝斷對治及壞對治。此說欲色界見道修道斷無色界見道斷解脫得六地攝。無色界修道斷如前說。法智比智品者。又復有說。若地法智品。欲界見道修道斷解脫得即彼地攝。若地比智品。色無色界見道修道斷解脫得即彼地攝。此說欲界解脫得六地攝色無色界解脫得九地攝。問若道俱起得。彼得是俱起道因不(唯除所作因余通問)。答。

與道俱起得　　俱起而非因　道亦非彼因　　後起或有無

與道俱起得俱起而非因者(俱起道與得既非共因又無餘因故相與無因也)。道俱起得彼非道因。不一果故。不一果則無共因義。道亦非彼因者。得俱起道亦非得因。亦不一果故。問後起得云何。答後起或有無。前起道於後起得或有因或無因。與后相似增道得相似增解脫得因。非軟道得軟道解脫得因(此是自然因故不為中上因非上下因)。謂苦法忍一得俱生。彼得非忍因。忍亦非得因。苦法智三得俱生。二道得一解脫得。苦法智非彼諸得因。彼諸得亦非苦法智因。彼苦法忍三得因。苦比忍四得俱生。三道得一解脫得。苦比忍非彼諸得因。彼諸得亦非忍因。苦法智三得因。非苦法忍得因。以忍劣故(比忍比智及解脫得)。苦比智六得俱生。四道得二解脫得。苦比智非彼諸得因。彼諸得亦非智因。苦比忍三得因非三

【現代漢語翻譯】現代漢語譯本：如果某個地攝屬於斷對治和壞對治，這裡說的是欲界見道修道所斷，以及無見道所斷的解脫，屬於第六地所攝。無修道所斷如前所述。關於法智比智品，還有一種說法：如果某個地屬於法智品，欲界見道修道所斷的解脫，就屬於那個地所攝；如果某個地屬於比智品，色界和無色界見道修道所斷的解脫，就屬於那個地所攝。這裡說的是欲界解脫屬於第六地所攝，色界和無色界解脫屬於第九地所攝。問：如果道和得同時生起，那麼這個『得』是同時生起的『道』的因嗎？（除了所作因，其餘的都可以問）。答：

與道俱起得，俱起而非因；道亦非彼因，後起或有無。

與道同時生起的『得』，是同時生起，但不是『道』的因（同時生起的『道』和『得』，既不是共同的因，也沒有其他的因，所以彼此之間沒有因果關係）。『道』同時生起的『得』，那個『得』不是『道』的因，因為不是同一個果。不是同一個果，就沒有共同的因的意義。『道』也不是『得』的因，『得』同時生起的『道』也不是『得』的因，也不是同一個果。問：後生起的『得』怎麼樣呢？答：後生起的『得』或者有因，或者沒有因。先前生起的『道』對於後生起的『得』，或者有因，或者沒有因。與後生起的相似的增道『得』，相似的增解脫『得』是因。不是軟道『得』是軟道解脫『得』的因（這是自然因，所以不是中上因，也不是上下因）。例如，苦法忍（Kushala-dharma-ksanti，苦法忍）的一個『得』同時生起，這個『得』不是『忍』的因，『忍』也不是『得』的因。苦法智（Kushala-dharma-jnana，苦法智）的三個『得』同時生起，兩個道『得』，一個解脫『得』。苦法智不是那些『得』的因，那些『得』也不是苦法智的因。是苦法忍的三個『得』的因。苦比忍（Kushala-anvaya-ksanti，苦比忍）的四個『得』同時生起，三個道『得』，一個解脫『得』。苦比忍不是那些『得』的因，那些『得』也不是『忍』的因。是苦法智的三個『得』的因，不是苦法忍的『得』的因，因為『忍』比較弱（比忍、比智以及解脫『得』）。苦比智（Kushala-anvaya-jnana，苦比智）的六個『得』同時生起，四個道『得』，兩個解脫『得』。苦比智不是那些『得』的因，那些『得』也不是『智』的因。是苦比忍的三個『得』的因，不是三個

【English Translation】 English version: If that ground is included in abandonment-counteraction and destruction-counteraction, this says that the abandonment of the 'seeing-the-path' (darshana-marga) and 'cultivation-the-path' (bhavana-marga) of the desire realm, and the liberation obtained by the abandonment of 'no seeing-the-path' (darshana-marga), are included in the sixth ground. The abandonment of 'no cultivation-the-path' (bhavana-marga) is as previously stated. Regarding the categories of 'knowledge of the Dharma' (dharma-jnana) and 'comparative knowledge' (anvaya-jnana), there is also another saying: If a ground belongs to the category of 'knowledge of the Dharma' (dharma-jnana), the liberation obtained by the abandonment of the 'seeing-the-path' (darshana-marga) and 'cultivation-the-path' (bhavana-marga) of the desire realm is included in that ground. If a ground belongs to the category of 'comparative knowledge' (anvaya-jnana), the liberation obtained by the abandonment of the 'seeing-the-path' (darshana-marga) and 'cultivation-the-path' (bhavana-marga) of the form and formless realms is included in that ground. This says that the liberation of the desire realm is included in the sixth ground, and the liberation of the form and formless realms is included in the ninth ground. Question: If the path and the attainment arise simultaneously, is that attainment the cause of the simultaneously arising path? (Except for the 'acting cause' (karana-hetu), all others can be questioned). Answer:

'The attainment arising simultaneously with the path, arises simultaneously but is not the cause; the path is also not the cause of that, the subsequent arising may or may not be.'

The 'attainment arising simultaneously with the path' arises simultaneously but is not the cause (the 'path' and 'attainment' arising simultaneously are neither a common cause nor have any other cause, so there is no causal relationship between them). The 'attainment' arising simultaneously with the 'path', that 'attainment' is not the cause of the 'path', because they are not the same result. If they are not the same result, there is no meaning of a common cause. The 'path' is also not the cause of the 'attainment', the 'path' arising simultaneously with the 'attainment' is also not the cause of the 'attainment', also because they are not the same result. Question: What about the subsequently arising 'attainment'? Answer: The subsequently arising 'attainment' may or may not have a cause. The previously arising 'path' may or may not be the cause of the subsequently arising 'attainment'. The similar increasing 'attainment' of the 'path' similar to the subsequent arising, the similar increasing 'liberation attainment' is the cause. The 'attainment' of the soft path is not the cause of the 'liberation attainment' of the soft path (this is a natural cause, so it is not a middle or upper cause, nor an upper or lower cause). For example, one 'attainment' of 'patience with the dharma of suffering' (Kushala-dharma-ksanti) arises simultaneously, that 'attainment' is not the cause of 'patience', and 'patience' is also not the cause of the 'attainment'. Three 'attainments' of 'knowledge of the dharma of suffering' (Kushala-dharma-jnana) arise simultaneously, two 'path attainments', one 'liberation attainment'. 'Knowledge of the dharma of suffering' is not the cause of those 'attainments', and those 'attainments' are also not the cause of 'knowledge of the dharma of suffering'. It is the cause of the three 'attainments' of 'patience with the dharma of suffering'. Four 'attainments' of 'comparative patience with suffering' (Kushala-anvaya-ksanti) arise simultaneously, three 'path attainments', one 'liberation attainment'. 'Comparative patience with suffering' is not the cause of those 'attainments', and those 'attainments' are also not the cause of 'patience'. It is the cause of the three 'attainments' of 'knowledge of the dharma of suffering', not the cause of the 'attainment' of 'patience with the dharma of suffering', because 'patience' is inferior (comparative patience, comparative knowledge, and liberation attainment). Six 'attainments' of 'comparative knowledge of suffering' (Kushala-anvaya-jnana) arise simultaneously, four 'path attainments', two 'liberation attainments'. 'Comparative knowledge of suffering' is not the cause of those 'attainments', and those 'attainments' are also not the cause of 'knowledge'. It is the cause of the three 'attainments' of 'comparative patience with suffering', not three

得因。謂法智品中得乃至道比忍二十二得俱生十五道得七解脫得。道比忍非彼諸得因。彼諸得亦非忍因。道法智三得因(法智自於未來得解脫得及比忍得作自然因下諸得劣故非因)。非余因。問空空何行何自性何緣何地攝耶。答。

空行有垢住　　是說為空空　說無學境界　　在於十一地

空行生已空空後起。空行觀五盛陰空。彼空空起于彼空思惟空。如人燒死屍時執杖轉側然後燒杖。彼亦如是。有垢者。謂有漏義。擊聖道故。空空擊聖道。不以聖道擊聖道。以無漏厭行不緣無漏故。住者。三昧自性。空空者。于空行空義。無學境界者。以無學為緣義。謂無學空行是彼緣。又說。緣空行俱生五陰。十一地者。有漏故。普境界空。空空十一地。欲界乃至非想非非想處。問云何無愿無愿。答。

行於無常行　　是無愿無愿　俱在於不動　　欲界余如前

行於無常行是無愿無愿者。無常行相應無愿。觀五盛陰無常。于彼後起無愿無愿。思惟無愿無常。若苦行者則為顛倒。聖道非苦性故。亦非因等行與聖道相違故(以無愿無愿與聖道相違故不作因等行)。若作因等行者。應順聖道。然彼擊聖道。以違聖道故亦不道等行。以道等行樂道故。俱在於不動者。謂前說空空及無愿無愿。此二是不動法阿羅漢能

{ "translations": [ "現代漢語譯本：", "得因：指的是在法智品中，『得』（Prapti，獲得）乃至道比忍（Marga-anvaya-jnana-ksanti，道類智忍）這二十二種『得』，以及俱生十五道『得』，還有七解脫『得』。道比忍不是那些『得』的原因，那些『得』也不是道比忍的原因。道法智這三種『得』是原因（法智本身對於未來獲得解脫『得』以及比忍『得』作為自然因，因為下面的那些『得』比較低劣，所以不是原因）。不是其他的原因。問：空空（Sunyata-sunyata，空性之空性）是什麼行相？什麼自性？什麼緣？屬於哪個地？答：", "『空行有垢住，是說為空空，說無學境界，在於十一地。』", "空行生起之後，空空隨後生起。空行是觀察五盛陰（Panca-skandha，五蘊）為空。那個空空，是對於那個空，思惟其為空而生起。就像人焚燒死屍的時候，拿著木杖來回撥動，然後焚燒木杖。它也是這樣。『有垢』，指的是有漏（Sasrava，有煩惱）的意義。因為它擊退聖道（Arya-marga，聖者之道）的緣故。空空擊退聖道。不是用聖道來擊退聖道。因為用無漏（Anasrava，無煩惱）來厭離有為法，不緣無漏的緣故。『住』，是三昧（Samadhi，禪定）的自性。空空，是對於空行的空的意義。『無學境界』，是以無學（Asaiksa，無學果位）為緣的意義。指的是無學的空行是它的緣。又說，緣空行俱生的五陰。『十一地』，因為是有漏的緣故。普遍境界的空。空空在十一地。欲界（Kama-dhatu，欲界）乃至非想非非想處（Naivasamjnanasamjnayatana，非想非非想處）。問：什麼是無愿無愿（Apranihita-apranihita，無愿之無愿）？答：", "『行於無常行，是無愿無愿，俱在於不動，欲界余如前。』", "『行於無常行是無愿無愿』，指的是與無常行相應的無愿。觀察五盛陰為無常。對於那個之後生起的無愿無愿，思惟無愿為無常。如果觀察為苦行，那就是顛倒。因為聖道不是苦的自性。也不是因等行，因為它與聖道相違背（因為無愿無愿與聖道相違背，所以不作為因等行）。如果作為因等行，就應該順應聖道。然而它擊退聖道。因為它違背聖道的緣故，也不是道等行。因為道等行是樂於道的緣故。『俱在於不動』，指的是前面所說的空空和無愿無愿。這兩個是不動法，阿羅漢（Arhat，阿羅漢）能夠證得。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Cause of Attainment: Refers to the twenty-two 'attainments' (Prapti) from the 'Attainment' section in the 'Knowledge of the Law' chapter up to the 'Tolerance of Knowledge of the Path of Inference' (Marga-anvaya-jnana-ksanti), as well as the fifteen 'attainments' of the co-arisen path, and the seven 'attainments' of liberation. The 'Tolerance of Knowledge of the Path of Inference' is not the cause of those 'attainments,' nor are those 'attainments' the cause of the 'Tolerance.' The three 'attainments' of the Path, the Law, and Knowledge are causes (Knowledge of the Law itself serves as a natural cause for future attainments of liberation and the 'Tolerance of Inference,' because the 'attainments' below are inferior and therefore not causes). It is not any other cause. Question: What is the aspect, nature, condition, and realm of 'Emptiness of Emptiness' (Sunyata-sunyata)? Answer:", "'Acting on emptiness, dwelling in defilement, this is said to be emptiness of emptiness, said to be the realm of the non-learner, residing in the eleven realms.'", "After the action of emptiness arises, 'emptiness of emptiness' arises subsequently. The action of emptiness observes the five aggregates (Panca-skandha) as empty. That 'emptiness of emptiness' arises from that emptiness, contemplating emptiness. It is like a person burning a corpse, using a stick to turn it over and then burning the stick. It is also like that. 'Defilement' refers to the meaning of being afflicted (Sasrava). Because it repels the Noble Path (Arya-marga). 'Emptiness of emptiness' repels the Noble Path. It does not use the Noble Path to repel the Noble Path, because it uses the undefiled (Anasrava) to renounce conditioned phenomena, not conditioning the undefiled. 'Dwelling' is the nature of Samadhi. 'Emptiness of emptiness' is the meaning of the emptiness of the action of emptiness. 'Realm of the non-learner' means taking

現在前三昧。有勢力故。離煩惱故。見到者雖利根得自在三昧。然未離煩惱故。時解脫雖離煩惱。不得自在三昧。鈍根故。不時解脫者得自在三昧。利根故。離三界欲故。是故能現在前非余。欲界者。欲界現在前多從說力起故非余。除郁單曰餘三方。余如前者。餘事如空空說。

謂無相無相　　彼行於寂止　行於無記滅　　余則如前說

謂無相無相彼行於寂止者。無相者。于數滅觀寂止。于彼後起無相無相行。義言汝非數滅亦寂止。問彼何緣。答行於無記滅非數滅。是彼緣是無記。亦不起非數滅。不起如前說。以是義故不說滅行。以有二種滅。謂非數滅無常滅。若言滅行者。不知何等滅。亦非妙出行。以無記非妙非出故。非三相所成故。止余如前說者。余如空空說。又彼三昧。利根者盡智生時得後方便現在前。佛不方便辟支佛少方便聲聞或中或上。空空無愿無愿法智比智苦智后現在前。無相無相法智比智滅智后現在前。若欲界三昧禪未來所攝聖道後起。若非想非非想地無所有處聖道後起。餘者自地次第。問超越三昧云何正受。答。

超越三摩提　　上下至第三　及不念思惟　　于緣超亦然

超越三摩提上下至第三者。謂超越三昧正受時。有漏初禪次第。有漏第二禪現在前。如是次第乃至非想

【現代漢語翻譯】現代漢語譯本：現在前三昧（Xiànzài qián sānmèi，一種禪定狀態），因為它具有強大的力量，並且遠離煩惱。見到這種三昧的人，即使是具有敏銳根器的人，也能獲得自在三昧（Zìzài sānmèi，一種自由自在的禪定狀態），但由於他們尚未完全擺脫煩惱。有時解脫（Shí jiětuō，通過特定時間或條件達到的解脫）雖然擺脫了煩惱，卻無法獲得自在三昧，因為他們的根器不夠敏銳。不時解脫（Bùshí jiětuō，非通過特定時間或條件達到的解脫）的人能夠獲得自在三昧，因為他們具有敏銳的根器，並且已經擺脫了三界（Sānjiè，欲界、色界、無色界）的慾望。因此，這種三昧能夠顯現於他們面前，而不是其他人。至於欲界（Yùjiè，充滿慾望的境界）的三昧，它們更多地是由於說法的影響而產生的，而不是其他原因。除了郁單曰（Yùdānyuē，北俱盧洲）之外的其他三個方向（指其他三個洲），其餘的都和前面所說的一樣。其餘的事情就像在空空（Kōngkōng，一種禪定狀態）的描述中一樣。『謂無相無相（Wèi wúxiàng wúxiàng，指無相三昧），彼行於寂止（Bǐ xíng yú jìzhǐ，他們行於寂靜止息），行於無記滅（Xíng yú wújì miè，行於無記的滅盡），余則如前說（Yú zé rú qián shuō，其餘的都和前面所說的一樣）。』『謂無相無相彼行於寂止』，指的是無相（Wúxiàng，沒有表象）的人，在數滅觀（Shù miè guān，通過觀察滅盡來達到寂靜）中達到寂止（Jìzhǐ，寂靜止息）。在數滅觀之後，他們會進行無相無相的修行。這句話的意思是說，你不是通過數滅觀達到寂止的。問：他們為什麼會這樣？答：因為他們行於無記滅（Wújì miè，非記說的滅盡），而不是數滅。這是他們的緣由，因為他們是無記的，也不會像數滅那樣生起。不起的原因和前面所說的一樣。因此，這裡沒有說滅行（Miè xíng，滅盡的修行），因為滅有兩種，即非數滅和無常滅（Wúcháng miè，無常的滅盡）。如果說滅行，就不知道指的是哪一種滅。而且，這也不是一種妙出行（Miào chūxíng，一種殊勝的修行），因為無記既不殊勝，也不是一種出離。因為它不是由三種相（Sānxiàng，生、住、滅）所組成的。至於『止余如前說』，指的是其餘的都和空空的描述中一樣。此外，對於這種三昧，具有敏銳根器的人在盡智（Jìnzhì，知曉煩惱已盡的智慧）生起時，能夠讓後續的方便（Fāngbiàn，方法）顯現於前。佛（Fó，覺悟者）不需要方便，辟支佛（Pìzhīfó，緣覺）需要少許方便，聲聞（Shēngwén，聽聞佛法而修行的人）則需要或多或少的方便。空空、無愿（Wúyuàn，沒有願望）、無愿法智（Wúyuàn fǎzhì，沒有願望的法智）比智（Bǐzhì，比較的智慧）、苦智（Kǔzhì，知曉痛苦的智慧）之後顯現於前。無相無相、法智、比智、滅智（Mièzhì，知曉滅盡的智慧）之後顯現於前。如果欲界的三昧是禪（Chán，禪定）或未來所包含的聖道（Shèngdào，通往解脫的道路）之後生起的，或者如果非想非非想地（Fēixiǎng fēifēixiǎng dì，既非有想也非無想的境界）或無所有處（Wú suǒyǒu chù，沒有任何所有的境界）的聖道之後生起的，那麼其餘的則按照各自的境界依次進行。問：超越三昧（Chāoyuè sānmèi，超越禪定的狀態）是如何正確地進入的？答：『超越三摩提（Chāoyuè sānmótí，超越禪定），上下至第三（Shàngxià zhì dì sān，從上到下達到第三禪），及不念思惟（Jí bù niàn sīwéi，以及沒有念頭和思惟），于緣超亦然（Yú yuán chāo yìrán，對於所緣的超越也是如此）。』『超越三摩提上下至第三』，指的是在超越三昧正確進入時，有漏（Yǒulòu，有煩惱）的初禪（Chūchán，初禪）依次進行，有漏的第二禪（Dì èr chán，第二禪）顯現於前。像這樣依次進行，乃至達到非想非非想地。

【English Translation】 English version: The Present Before Samadhi (Xiànzài qián sānmèi, a state of meditative concentration) arises because it possesses great power and is free from afflictions. Those who have seen this Samadhi, even if they are of sharp faculties, can attain the Self-Mastery Samadhi (Zìzài sānmèi, a state of free and unconstrained meditative concentration), but because they have not yet completely rid themselves of afflictions. Although the Timely Liberation (Shí jiětuō, liberation attained through specific times or conditions) is free from afflictions, it cannot attain the Self-Mastery Samadhi because its faculties are not sharp enough. Those who are liberated non-timely (Bùshí jiětuō, liberation not attained through specific times or conditions) can attain the Self-Mastery Samadhi because they have sharp faculties and have rid themselves of the desires of the Three Realms (Sānjiè, the Desire Realm, the Form Realm, and the Formless Realm). Therefore, this Samadhi can manifest before them, but not others. As for the Samadhis of the Desire Realm (Yùjiè, the realm full of desires), they arise more from the influence of teachings than from other causes. Except for Uttarakuru (Yùdānyuē, the Northern Kurus), the other three directions (referring to the other three continents) are the same as described earlier. The remaining matters are as described in the Empty Empty (Kōngkōng, a state of meditative concentration). 'Speaking of the No-Sign No-Sign (Wèi wúxiàng wúxiàng, referring to the No-Sign Samadhi), they practice in Tranquility (Bǐ xíng yú jìzhǐ, they practice in peaceful cessation), practice in Neutral Cessation (Xíng yú wújì miè, practice in neutral cessation), the rest is as said before (Yú zé rú qián shuō, the rest is as said before).' 'Speaking of the No-Sign No-Sign, they practice in Tranquility,' refers to those who are without signs (Wúxiàng, without appearances) attaining Tranquility (Jìzhǐ, peaceful cessation) in the Cessation of Numbered (Shù miè guān, attaining tranquility through observing cessation). After the Cessation of Numbered, they practice the No-Sign No-Sign. The meaning of this sentence is that you do not attain Tranquility through the Cessation of Numbered. Question: Why is that? Answer: Because they practice in Neutral Cessation (Wújì miè, non-specified cessation), not the Cessation of Numbered. This is their reason, because they are neutral and do not arise like the Cessation of Numbered. The reason for not arising is the same as said before. Therefore, the practice of cessation (Miè xíng, the practice of cessation) is not mentioned here, because there are two kinds of cessation, namely Non-Numbered Cessation and Impermanent Cessation (Wúcháng miè, impermanent cessation). If the practice of cessation is mentioned, it is not known which cessation is being referred to. Moreover, this is not a Wonderful Going Forth (Miào chūxíng, a supreme practice), because neutrality is neither supreme nor a departure. Because it is not composed of the three characteristics (Sānxiàng, arising, abiding, ceasing). As for 'the rest is as said before,' it refers to the rest being the same as described in the Empty Empty. Furthermore, for this Samadhi, those with sharp faculties can have subsequent methods (Fāngbiàn, methods) manifest before them when the Exhaustion Knowledge (Jìnzhì, the wisdom of knowing that afflictions have ended) arises. The Buddha (Fó, the awakened one) does not need methods, the Pratyekabuddha (Pìzhīfó, solitary buddha) needs few methods, and the Sravaka (Shēngwén, one who practices by hearing the Buddha's teachings) needs more or less methods. Empty Empty, No-Wish (Wúyuàn, without wishes), No-Wish Dharma Knowledge (Wúyuàn fǎzhì, dharma knowledge without wishes), Comparative Knowledge (Bǐzhì, comparative wisdom), and Suffering Knowledge (Kǔzhì, the wisdom of knowing suffering) manifest before them. No-Sign No-Sign, Dharma Knowledge, Comparative Knowledge, and Cessation Knowledge (Mièzhì, the wisdom of knowing cessation) manifest before them. If the Samadhi of the Desire Realm is a Chan (Chán, meditative concentration) or a Holy Path (Shèngdào, the path to liberation) contained in the future, or if the Holy Path of the Realm of Neither Perception Nor Non-Perception (Fēixiǎng fēifēixiǎng dì, the realm of neither perception nor non-perception) or the Realm of Nothingness (Wú suǒyǒu chù, the realm of nothing at all) arises, then the rest proceeds in order according to their respective realms. Question: How is the Transcendental Samadhi (Chāoyuè sānmèi, the state of transcending meditative concentration) correctly entered? Answer: 'Transcending Samadhi (Chāoyuè sānmótí, transcending meditative concentration), up and down to the third (Shàngxià zhì dì sān, up and down to the third dhyana), and without thought and contemplation (Jí bù niàn sīwéi, and without thought and contemplation), the transcendence of objects is also the same (Yú yuán chāo yìrán, the transcendence of objects is also the same).' 'Transcending Samadhi up and down to the third,' refers to when correctly entering the Transcendental Samadhi, the Defiled (Yǒulòu, with afflictions) First Dhyana (Chūchán, first dhyana) proceeds in order, and the Defiled Second Dhyana (Dì èr chán, second dhyana) manifests before them. Proceeding in this order, until reaching the Realm of Neither Perception Nor Non-Perception.

非非想處。然後次第還至初禪。於此諸地善修習已起無漏初禪。次第乃至無所有處。又複次第還至初禪。又此地善修習已。復起有漏初禪正受。從初禪起超入有漏第三禪。第三禪起已入空處。空處起已入無所有處。逆超亦如是。此地善修習已。然後起無漏超正受。是名超越方便。然後能有漏初禪起。次第入無漏第三禪正受。無漏第三禪次第有漏空處。有漏空處次第無漏無所有處。逆超亦如是。是名超越正受成就也。相遠故不超第四正受也。三方不時解脫能起非余。何以故。離煩惱故。自在三昧勢力故。如前說。及不念思惟于緣起亦然者。若不穢污而斷境界者。彼因不憶念思惟(境界有間名為斷或有染心而緣斷境界故舉不染以別之因不念思惟者率爾能緣超至三也)。亦至第三。謂初禪緣欲界。次第上緣初禪二禪而正受(此中明境界超而也文言唯次第將先後超如上三昧中故舉始以明終耳)。緣初禪次第下緣欲界。次第上緣第二第三禪也。初禪緣二禪。次第下緣欲界及初禪。上緣第三第四禪如是。一切地盡當知。無色不緣下。前已說。雖苦法智次第苦比忍生乃至緣第一有。此不斷境界故(相接不斷故雖遠非超也)。凈背舍次第雖緣自地心起。或緣上地。但彼染污。問佛語當言善為無記耶。答。

佛語善無記　　如彼初心

【現代漢語翻譯】現代漢語譯本非想非非想處（既非有想也非無想的禪定境界）。然後依次返回到初禪。對於這些禪定境界善加修習后，生起無漏初禪。依次乃至無所有處（沒有任何東西存在的禪定境界）。又依次返回到初禪。又對此禪定境界善加修習后，再次生起有漏初禪正受（正確的禪定狀態）。從初禪生起，直接進入有漏第三禪。從第三禪生起后，進入空無邊處（認為一切皆空的禪定境界）。從空無邊處生起后，進入無所有處。逆向超越也是如此。對此禪定境界善加修習后，然後生起無漏超越正受。這叫做超越方便。然後能夠從有漏初禪生起，依次進入無漏第三禪正受。從無漏第三禪依次進入有漏空無邊處。從有漏空無邊處依次進入無漏無所有處。逆向超越也是如此。這叫做超越正受成就。因為禪定境界相距較遠，所以不能超越到第四禪正受。三種解脫方式（三昧、慧解脫、俱解脫）能夠生起，其他方式不能。為什麼呢？因為已經脫離了煩惱。憑藉自在三昧的力量。如前面所說。以及不念思惟緣起也是如此。如果不被染污而斷絕境界，那麼是因為不憶念思惟（境界有間隔叫做斷，或者有染污心而斷絕境界，所以特別說明不染污以區分，因為不憶念思惟，能夠迅速地超越到第三禪）。也能到達第三禪。例如初禪緣欲界，依次向上緣初禪、二禪而進入正受（這裡說明境界的超越，文中的意思是隻有依次，將先後說成超越，如上面的三昧中，所以舉開始來說明最終）。緣初禪依次向下緣欲界，依次向上緣第二禪、第三禪。初禪緣二禪，依次向下緣欲界及初禪，向上緣第三禪、第四禪，像這樣，一切禪定境界都應當知道。無色界不緣地獄，前面已經說過。即使苦法智依次生起苦比忍，乃至緣第一有（最高的存在境界），這也不是斷絕境界（因為相接不斷，所以即使距離遠也不是超越）。清凈背舍依次雖然緣自身禪定境界的心生起，或者緣上方禪定境界，但是那些都是染污的。問：佛說的話應當說是善還是無記呢？答：

佛說的話是善的無記，就像最初發心一樣。

【English Translation】 English version Neither perception nor non-perception. Then, sequentially returning to the first Dhyana (first level of meditative absorption). Having well cultivated these states, one arises in the undefiled first Dhyana. Sequentially up to the realm of nothingness (the state of having nothing at all). Again, sequentially returning to the first Dhyana. Having well cultivated this state, one again arises in the defiled first Dhyana Samapatti (correct meditative attainment). Arising from the first Dhyana, one directly enters the defiled third Dhyana. Arising from the third Dhyana, one enters the sphere of infinite space (meditative state of perceiving infinite space). Arising from the sphere of infinite space, one enters the sphere of nothingness. Reverse transcendence is also like this. Having well cultivated this state, one then arises in the undefiled transcendent Samapatti. This is called the expedient of transcendence. Then, one is able to arise from the defiled first Dhyana and sequentially enter the undefiled third Dhyana Samapatti. From the undefiled third Dhyana, sequentially to the defiled sphere of infinite space. From the defiled sphere of infinite space, sequentially to the undefiled sphere of nothingness. Reverse transcendence is also like this. This is called the accomplishment of transcendent Samapatti. Because the states are far apart, one does not transcend to the fourth Samapatti. The three kinds of liberation (Samadhi, wisdom liberation, both liberation) are able to arise, others are not. Why? Because they have departed from afflictions. By the power of the Samadhi of self-mastery. As previously stated. And not thinking about dependent origination is also like this. If one severs the realm without being defiled, it is because of not recollecting and thinking (an interval in the realm is called severance, or severing the realm with a defiled mind, so it is specifically stated as undefiled to distinguish it, because of not recollecting and thinking, one is able to quickly transcend to the third Dhyana). One can also reach the third Dhyana. For example, the first Dhyana conditions the desire realm, sequentially upwards conditioning the first and second Dhyanas and entering Samapatti (this explains the transcendence of realms, the text means only sequentially, describing the order as transcendence, as in the above Samadhi, so it uses the beginning to explain the end). Conditioning the first Dhyana, sequentially downwards conditioning the desire realm, sequentially upwards conditioning the second and third Dhyanas. The first Dhyana conditions the second Dhyana, sequentially downwards conditioning the desire realm and the first Dhyana, upwards conditioning the third and fourth Dhyanas, like this, all Dhyana states should be understood. The formless realms do not condition lower realms, as previously stated. Even if the knowledge of suffering arises sequentially from the forbearance of suffering, up to conditioning the first existence (the highest state of existence), this is not severing the realm (because it is continuous, so even if it is far, it is not transcendence). Pure liberation sequentially, although the mind arises conditioning its own Dhyana state, or conditioning higher Dhyana states, but those are defiled. Question: Should the words of the Buddha be said to be wholesome or neutral? Answer:

The words of the Buddha are wholesome and neutral, just like the initial aspiration.

轉　究竟亦復然　　無記或清凈

佛語善無記者。若調伏處方便而說是善。如說一切行無常一切法無我涅槃永滅。如是比。若彼不方便說是無記。如問阿難何故園中高聲大聲。如是比。如彼初心轉究竟亦復然。無記或清凈者。世尊以善心發語。即以善心究竟。無記心發語。或無記心究竟。或善心究竟。無有善心發語無記心究竟。說時轉增不減故。問聲聞云何。答。

聲聞則不定　　究竟及與轉　說時不退減　　唯是佛世尊

聲聞則不定究竟及與轉者。聲聞善心發語或善心究竟或無記心究竟。無記心發語或善心究竟或無記心究竟。問何故世尊善心發語善心究竟。聲聞善心發語無記心究竟耶。答說時不退減唯是佛世尊。唯佛世尊說時不退。聲聞者舍利弗等說時猶退。問幾入可燒幾入能燒。答。

諸入中有四　　可燒亦能燒　可稱亦能稱　　斷能斷無惑

諸入中有四可燒亦能燒者。色香味觸可燒亦能燒。不相離故。有說。此四入可燒不相離故。更有一入能燒。謂火大得燒相故。可稱亦能稱者。即前說四入可稱亦能稱不相離故。有說。四入能稱一種可稱得重相故。斷能斷無惑者。即前說四入可斷亦能斷。此中無惑說。問地地界何差別。答。

地謂色形處　　堅相說地界　餘二亦二種　

【現代漢語翻譯】現代漢語譯本　究竟也是這樣，可以是無記，也可以是清凈。

佛陀所說的善和無記，如果是爲了調伏而方便說，那就是善。例如說一切行無常，一切法無我，涅槃（Nirvana，寂滅）是永遠的止息。像這樣。如果不是爲了方便而說，那就是無記。例如問阿難（Ananda，佛陀的十大弟子之一）為什麼園中高聲喧譁。像這樣。就像最初的轉動，最終也是這樣。『無記或清凈』的意思是，世尊（Buddha，佛陀）以善心開始說話，最終也以善心結束。以無記心開始說話，或者以無記心結束，或者以善心結束。沒有以善心開始說話，卻以無記心結束的情況，因為佛陀說法時只會增加，不會減少。問：聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）怎麼樣呢？回答：

聲聞則不一定，最終和最初，　說法時會退減，只有佛世尊。

聲聞不一定，最終和最初。聲聞以善心開始說話，或者以善心結束，或者以無記心結束。以無記心開始說話，或者以善心結束，或者以無記心結束。問：為什麼世尊以善心開始說話，最終也以善心結束，而聲聞以善心開始說話，卻以無記心結束呢？答：說法時不會退減的，只有佛世尊。只有佛世尊說法時不會退減，而聲聞，比如舍利弗（Śāriputra，佛陀的十大弟子之一）等，說法時還會退減。問：幾種入（Āyatana，感覺器官）可以被燒，幾種入可以燃燒？回答：

諸入中有四種，可以被燒也能燃燒，　可以被稱量也能稱量，斷除和能斷除沒有疑惑。

諸入中有四種，可以被燒也能燃燒。色（Rūpa，顏色和形狀）、香（Gandha，氣味）、味（Rasa，味道）、觸（Sparśa，觸感）可以被燒也能燃燒，因為它們不相分離。有人說，這四種入可以被燒，因為它們不相分離。還有一種入可以燃燒，就是火大（Tejas，火元素），因為它具有燃燒的特性。可以被稱量也能稱量，就是前面說的四種入，可以被稱量也能稱量，因為它們不相分離。有人說，四種入可以稱量，一種入可以被稱量，因為它具有重量的特性。斷除和能斷除沒有疑惑，就是前面說的四種入，可以被斷除也能斷除。這裡沒有疑惑的說法。問：地（Pṛthivī，土地）和地界（Pṛthivī-dhātu，地元素）有什麼區別？回答：

地是指顏色形狀處所，　堅硬的特性稱為地界，　其餘二者也是兩種。

【English Translation】 English version 　The ultimate is also thus, it can be either indeterminate or pure.

The Buddha's words, whether good or indeterminate, if spoken conveniently for the purpose of taming, are good. For example, saying that all conditioned things are impermanent, all phenomena are without self, and Nirvana (Nirvana, cessation) is eternal extinction. Like this. If it is not spoken conveniently, it is indeterminate. For example, asking Ananda (Ananda, one of the Buddha's ten great disciples) why there is loud noise in the garden. Like this. Just like the initial turning, the ultimate is also thus. 'Indeterminate or pure' means that the World-Honored One (Buddha) begins speaking with a good mind and ultimately ends with a good mind. Beginning to speak with an indeterminate mind, either ending with an indeterminate mind or ending with a good mind. There is no case of beginning to speak with a good mind and ending with an indeterminate mind, because the Buddha only increases and does not decrease when speaking. Question: What about the Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings)? Answer:

Śrāvakas are uncertain, 　In the ultimate and the beginning, 　When speaking, they regress, only the Buddha World-Honored One does not.

Śrāvakas are uncertain, in the ultimate and the beginning. Śrāvakas begin speaking with a good mind, either ending with a good mind or ending with an indeterminate mind. Beginning to speak with an indeterminate mind, either ending with a good mind or ending with an indeterminate mind. Question: Why does the World-Honored One begin speaking with a good mind and ultimately end with a good mind, while Śrāvakas begin speaking with a good mind but end with an indeterminate mind? Answer: Only the Buddha World-Honored One does not regress when speaking. Only the Buddha World-Honored One does not regress when speaking, while Śrāvakas, such as Śāriputra (Śāriputra, one of the Buddha's ten great disciples), still regress when speaking. Question: How many Āyatanas (Āyatana, sense organs) can be burned, and how many Āyatanas can burn? Answer:

Among the Āyatanas, there are four, 　That can be burned and can burn, 　That can be weighed and can weigh, 　Cutting off and able to cut off without doubt.

Among the Āyatanas, there are four that can be burned and can burn. Form (Rūpa, color and shape), smell (Gandha, odor), taste (Rasa, flavor), and touch (Sparśa, tactile sensation) can be burned and can burn, because they are inseparable. Some say that these four Āyatanas can be burned because they are inseparable. There is also one Āyatana that can burn, which is the fire element (Tejas, fire element), because it has the characteristic of burning. That can be weighed and can weigh, which are the four Āyatanas mentioned earlier, that can be weighed and can weigh because they are inseparable. Some say that four Āyatanas can weigh, and one Āyatana can be weighed because it has the characteristic of weight. Cutting off and able to cut off without doubt, which are the four Āyatanas mentioned earlier, that can be cut off and can cut off. There is no doubtful statement here. Question: What is the difference between earth (Pṛthivī, earth) and the earth element (Pṛthivī-dhātu, earth element)? Answer:

Earth refers to color, shape, and location, 　The characteristic of solidity is called the earth element, 　The other two are also two kinds.

風即風或異

地謂色形處者。色形處是地。色入所攝眼識識此世聞名。地界說堅相者。堅相是地界。觸入攝身識識。此則第一義。餘二亦二種者。水及火亦二種。色形處是水。濕潤是水界。色形處是火。熅熱是火界。余如前說。風即風或異者。有說。風即風種。以非世間立名故。有說。此亦世間立名。有塵風無塵風。如是比。問善根有幾種。答。

福分說一種　　及與解脫分　于福決定分　　第四離諸漏

福分說一種者。若欲界聞思慧勝進施戒等俱生。得轉輪王帝釋及余欲界大力自在身報。及色無色界勝進善根能得有果者。是名福分。及與解脫分者。解脫分亦是欲界聞思施戒等俱生。背諸有向解脫。殖此諸善根者。中間雖斷善根猶名逆流。何以故。必得涅槃故。是故如是說。寧為調達。不為外道郁頭藍子。調達雖造三逆斷諸善根滅善種子入無間地獄(阿毗至阿者無毗至者擇也間也以因無善種子故果名無種餘二義如舊)。地獄罪畢。於四萬歲壽人中。得辟支佛。證諸根猛利。勝舍利弗等。郁頭藍子雖離八地生第一有。于彼報盡命終。來生於法林中。作著翅飛貍。殘害一切水陸眾生。死墮無間地獄。世尊不記得解脫時種解脫種者有如是相處聽法坐。若聞法時悲泣流淚身毛為豎。見生死過涅槃善利。敬

【現代漢語翻譯】現代漢語譯本風是指風本身還是與風不同的東西？

地是指具有顏色、形狀和位置的事物。顏色、形狀和位置就是地。眼識通過色入來識別這個世界，並給它命名。地界指的是堅硬的特性，堅硬的特性就是地界。身識通過觸入來識別。這是第一種意義。其餘兩種也是兩種：水和火也是兩種。顏色、形狀和位置是水，濕潤是水界的特性。顏色、形狀和位置是火，溫暖是火界的特性。其餘的就像前面所說的那樣。風是指風本身還是與風不同的東西？有人說，風就是風的種類，因為它不是用世俗的名稱來命名的。也有人說，這也是用世俗的名稱來命名的，有有塵的風和無塵的風，等等。問：善根有幾種？答：

福德分說為一種，以及解脫分，對於福德的決定分，第四種是遠離諸煩惱。

福德分說為一種，指的是在欲界中，通過聽聞、思考而獲得的智慧，以及殊勝的佈施、持戒等行為同時產生，能夠獲得轉輪聖王、帝釋天以及其他欲界大力自在之身的果報。以及色界和無色界中殊勝的善根能夠獲得果報的，這被稱為福德分。以及解脫分，解脫分也是在欲界中，通過聽聞、思考、佈施、持戒等行為同時產生，背離諸有，趨向解脫，種植這些善根的人，即使中間斷了善根，仍然被稱為逆流。為什麼呢？因為必定能夠獲得涅槃。所以這樣說，寧可成為提婆達多（Devadatta，佛陀的堂兄弟），也不要成為外道郁頭藍子（Udraka Rāmaputra，一位著名的老師）。提婆達多雖然造了三種逆罪，斷了所有的善根，滅了善的種子，墮入無間地獄（Avīci，阿毗至阿者無毗至者擇也間也，因為沒有善的種子，所以果報被稱為無種，其餘兩種含義如舊）。地獄的罪報結束后，在四萬歲壽命的人中，能夠成為辟支佛（Pratyekabuddha，緣覺），證得諸根猛利，勝過舍利弗（Śāriputra，佛陀的弟子）等人。郁頭藍子雖然離開了八地，生到第一有，在那裡報盡命終后，來生在法林中，變成一隻長著翅膀的飛貍，殘害一切水陸眾生，死後墮入無間地獄。世尊不記得他解脫的時間。種植解脫種子的人有這樣的相貌：在聽法的地方坐著，如果聽法時悲泣流淚，身體汗毛豎立，看到生死的過患和涅槃的利益，敬重。

【English Translation】 English version Is 'wind' the wind itself, or something different from wind?

'Earth' refers to things with color, shape, and location. Color, shape, and location are earth. Eye consciousness recognizes this world through the 'color entry' and gives it a name. The 'earth element' refers to the characteristic of solidity; the characteristic of solidity is the earth element. Body consciousness recognizes through the 'touch entry'. This is the first meaning. The remaining two are also of two kinds: water and fire are also of two kinds. Color, shape, and location are water; moisture is the characteristic of the water element. Color, shape, and location are fire; warmth is the characteristic of the fire element. The rest is as described before. Is 'wind' the wind itself, or something different from wind? Some say that wind is the wind species itself, because it is not named using a worldly name. Others say that this is also named using a worldly name; there is dusty wind and dust-free wind, and so on. Question: How many kinds of wholesome roots are there? Answer:

The 'meritorious division' is said to be one kind, as well as the 'liberation division', the 'definite division' of merit, and the fourth is 'freedom from defilements'.

The 'meritorious division' being said to be one kind refers to, in the desire realm, the wisdom gained through hearing and thinking, as well as the simultaneous arising of superior giving, moral discipline, etc., which can obtain the karmic reward of a Chakravartin king (universal ruler), Indra (Śakra, the lord of the gods), and other powerful and sovereign bodies in the desire realm. And the superior wholesome roots in the form and formless realms that can obtain karmic results are called the 'meritorious division'. And the 'liberation division', the 'liberation division' is also the simultaneous arising of hearing, thinking, giving, moral discipline, etc., in the desire realm, turning away from existence and towards liberation. Those who plant these wholesome roots, even if they interrupt the wholesome roots in between, are still called 'going against the stream'. Why? Because they will definitely attain Nirvana. Therefore, it is said like this: 'It is better to be Devadatta (佛陀的堂兄弟), than to be the non-Buddhist Udraka Rāmaputra (一位著名的老師)'. Although Devadatta committed the three rebellious acts, cut off all wholesome roots, extinguished the seeds of goodness, and fell into Avīci hell (阿毗至阿者無毗至者擇也間也, because there are no seeds of goodness, the karmic result is called 'no seed', the other two meanings are as before). After the karmic retribution of hell is finished, among people with a lifespan of 40,000 years, he will be able to become a Pratyekabuddha (緣覺), attain sharp faculties, and surpass Śāriputra (佛陀的弟子) and others. Although Udraka Rāmaputra left the eight grounds and was born in the first existence, after his karmic retribution there is exhausted and he dies, he will be reborn in the Dharma forest, becoming a winged flying fox, harming all aquatic and terrestrial beings, and after death, he will fall into Avīci hell. The World-Honored One does not remember the time when he will be liberated. Those who plant the seeds of liberation have such appearances: sitting in the place of listening to the Dharma, if they weep and shed tears when listening to the Dharma, their body hair stands on end, they see the faults of birth and death and the benefits of Nirvana, and they respect.

信正法及說法者。于福決定分者。觀察真諦暖等善根。于諦決定故。于諦滿足故。順向聖道故。名決定分。彼賢聖品已說。第四離諸漏者。無漏善根。謂學無學彼前已說。問云何于惡趣得非數滅。答。

當知佈施等　　能轉于惡趣　必定與忍俱　　施等同或異

當知佈施等能轉于惡趣者。或有施不墮惡道。或戒或聞或思或暖或頂。若見生死過涅槃善利故。背生死向涅槃而行佈施。如此施者能轉惡道。余善根亦如是。佈施能轉惡道而非頂。若謂不爾者不能。何以故。背生死故。或有未得決定善根而能極厭生死非得決定善根者。複次施與惡趣煩惱業極相違非頂。是故無過。問若諸善根不必定離惡趣者。何者必定。答必定與忍俱。頓舍惡道必在於忍。忍與一切惡趣煩惱業相違故。舍忍者。惡趣煩惱業尚不起。況不捨。施等同或異者。從施乃至頂。或時離惡趣。或不離。以非一切施能違惡趣煩惱業故。余善根亦如是。已說轉惡趣因緣。謂意識不共今當說(意識有六事不與五識共)。

離欲及退時　　受生亦命終　斷善及相續　　當知是意識

此六事說住意識。思惟故。普緣故。世尊雖說眼見色耳聞聲身覺觸退。彼亦牽意識現在前故退。問住何等受命終及生。答。

謂一切眾生　　悉住于舍受　

【現代漢語翻譯】現代漢語譯本：信奉正法以及說法者，對於福報有決定性的認識。觀察真諦（Satya，佛教中的四聖諦）的暖位等善根，因為對於真諦有決定的信念，因為對於真諦的滿足，順著通往聖道的方向，所以稱為『決定分』。那些賢聖的品類已經在前面說過了。第四種是遠離各種煩惱的人，他們擁有無漏的善根，包括有學位的和無學位的，這些在前面也已經說過了。問：怎麼樣才能在惡趣（Durgati，指地獄、餓鬼、畜生三惡道）中得到非數滅（Asankhyata-nirodha，指通過修行斷滅煩惱）？答：應當知道佈施等，能夠轉變于惡趣，必定與忍辱俱，佈施等同或異。應當知道佈施等能夠轉變于惡趣，有的時候佈施不會墮入惡道，或者持戒，或者聽聞佛法，或者思惟，或者暖位，或者頂位。如果看到生死的過患和涅槃（Nirvana，佛教中的解脫境界）的利益，背離生死而趨向涅槃而行佈施，這樣的佈施就能轉變惡道。其他的善根也是這樣。佈施能夠轉變惡道，但頂位不一定能。如果說不是這樣，那就不能轉變。為什麼呢？因為背離了生死。或者有的人沒有得到決定性的善根，卻能夠極其厭惡生死，而不是得到了決定性的善根的人。再者，佈施與惡趣的煩惱業極其相違背，而頂位不是這樣。所以沒有過失。問：如果各種善根不一定能脫離惡趣，那麼什麼才能必定脫離呢？答：必定與忍辱俱。頓然捨棄惡道必定在於忍辱。忍辱與一切惡趣的煩惱業相違背。捨棄忍辱的人，惡趣的煩惱業尚且不能生起，更何況是不捨棄。佈施等同或異，從佈施乃至頂位，有時能脫離惡趣，有時不能脫離。因為不是所有的佈施都能違背惡趣的煩惱業。其他的善根也是這樣。已經說了轉變惡趣的因緣，也就是意識不與五識共同作用的（意識有六種事情不與五識共同作用）。離欲以及退失時，受生也命終，斷善以及相續，應當知道是意識。這六件事情說明了意識的作用。因為意識能夠思惟，能夠普遍緣取。世尊雖然說眼睛看見顏色，耳朵聽見聲音，身體感覺觸覺會退失，但這也是牽引意識現在前的原因。問：住在什麼樣的感受中命終和受生？答：所謂一切眾生，悉住在舍受。

【English Translation】 English version: Believing in the true Dharma and those who preach it, having a decisive understanding of merit. Observing the warm stage and other wholesome roots of Satya (the Four Noble Truths in Buddhism), because of a firm belief in the Truth, because of satisfaction with the Truth, and moving in the direction of the holy path, it is called 'decisive part'. Those noble and virtuous categories have already been discussed earlier. The fourth type is those who are free from various defilements, possessing undefiled wholesome roots, including those with and without learning, which have also been mentioned before. Question: How can one attain Asankhyata-nirodha (non-numerical cessation, referring to the eradication of afflictions through practice) in the evil realms (Durgati, referring to the three evil realms of hell, hungry ghosts, and animals)? Answer: It should be known that giving, etc., can transform the evil realms, and must be accompanied by patience; giving, etc., are the same or different. It should be known that giving, etc., can transform the evil realms. Sometimes giving does not lead to falling into evil realms, or observing precepts, or hearing the Dharma, or contemplating, or the warm stage, or the peak stage. If one sees the faults of birth and death and the benefits of Nirvana (the state of liberation in Buddhism), turning away from birth and death and towards Nirvana by practicing giving, such giving can transform the evil realms. Other wholesome roots are also like this. Giving can transform the evil realms, but the peak stage may not necessarily do so. If it is said that it is not so, then it cannot transform. Why? Because it turns away from birth and death. Or some people have not obtained decisive wholesome roots, but are able to extremely detest birth and death, rather than those who have obtained decisive wholesome roots. Furthermore, giving is extremely contrary to the afflictions and karma of the evil realms, but the peak stage is not like this. Therefore, there is no fault. Question: If various wholesome roots cannot necessarily escape the evil realms, then what can definitely escape them? Answer: It must be accompanied by patience. Suddenly abandoning the evil realms must rely on patience. Patience is contrary to all afflictions and karma of the evil realms. For those who abandon patience, the afflictions and karma of the evil realms cannot even arise, let alone not abandoning it. Giving, etc., are the same or different; from giving to the peak stage, sometimes one can escape the evil realms, and sometimes one cannot. Because not all giving can oppose the afflictions and karma of the evil realms. Other wholesome roots are also like this. The causes and conditions for transforming the evil realms have already been discussed, which is that consciousness does not act in common with the five consciousnesses (consciousness has six things that do not act in common with the five consciousnesses). Separation from desire and the time of decline, also birth and death, severing wholesome roots and continuity, it should be known that this is consciousness. These six things explain the function of consciousness. Because consciousness can think and can universally grasp. Although the World Honored One said that the eyes see colors, the ears hear sounds, and the body feels touch will decline, this is also the reason for drawing consciousness into the present. Question: In what kind of feeling does one die and take birth? Answer: It is said that all beings abide in neutral feeling.

命終及受生　　以不捷疾故

謂一切眾生悉住于舍受命終及受生者。一切眾生住不苦不樂受命終及受生。問何故。答以不捷疾故。一切分中生分死分不明瞭不覺悟故。于諸受中不苦不樂受最不捷疾不明瞭故。是故一切眾生住不苦不樂受命終及受生。問若然者不苦不樂受應無無漏聖道捷疾故。答非不苦不樂受無無漏聖道力。能令利故。如水在辛則辛在苦則苦。甜酢鹹淡亦如是。

雜阿毗曇心論卷第九大正藏第 28 冊 No. 1552 雜阿毗曇心論

雜阿毗曇心論卷第十

尊者法救造

宋天竺三藏僧伽跋摩等譯

擇品第十之一

雖已說多法　　決定眾雜義　于彼無量處　　當復擇其要　牟尼說見道　　疾故名法輪　或說學八支　　轉至於他心

牟尼說見道疾故名法輪者。滅二種癡故說牟尼。寂滅滿足故說牟尼。說者顯示也。彼見增故說見道。以慧增故。求爾炎故。至非品故說道。疾者速進也。見道是捷疾道。不起定故。一品道頓斷九品結。是法故說法。離眾生故。舍此至彼故說輪。謂舍苦至集。乃至舍滅至道。複次似輪故說輪。如輪下轉至上上轉至下。如是見道輪。下忍轉至上智。復轉至忍。複次上下義故說輪。如輪下至上上至下。如是見道輪。緣欲

【現代漢語翻譯】現代漢語譯本臨終和受生，因為不敏捷的緣故。

意思是說，一切眾生都處於舍受（Upeksha-vedana，不苦不樂的感受）中臨終和受生。一切眾生在不苦不樂的感受中臨終和受生。問：為什麼呢？答：因為不敏捷的緣故。一切分中，生分和死分都不明瞭、不覺悟的緣故。在各種感受中，不苦不樂的感受最不敏捷、不明瞭。因此，一切眾生在不苦不樂的感受中臨終和受生。問：如果這樣，不苦不樂的感受豈不是沒有無漏聖道（Anasrava-marga，沒有煩惱的聖道）的敏捷性？答：不是說不苦不樂的感受沒有無漏聖道的力量，而是因為它的力量能夠使之變得有利。就像水在辛辣之物中就變得辛辣，在苦澀之物中就變得苦澀。甜、酸、咸、淡也是如此。

《雜阿毗曇心論》卷第九大正藏第 28 冊 No. 1552 《雜阿毗曇心論》

《雜阿毗曇心論》卷第十

尊者法救（Dharmatrāta）造

宋天竺三藏僧伽跋摩（Sanghavarman）等譯

擇品第十之一

雖然已經說了許多法，決定了眾多雜義，對於那些無量之處，應當再次選擇其要點。牟尼（Muni，佛陀）說見道（Darshana-marga，見真理之道），因為迅速的緣故名為法輪（Dharma-chakra，佛法之輪），或者說學習八支（Ashtanga-marga，八正道），運轉到他人心中。

牟尼說見道迅速的緣故名為法輪，是因為滅除兩種愚癡的緣故說牟尼。寂滅和滿足的緣故說牟尼。說，是顯示的意思。因為見增上的緣故說見道，因為智慧增上的緣故。爲了求爾炎的緣故。到達非品的緣故說道。迅速，是快速前進的意思。見道是敏捷迅速的道路。因為不起定（Samadhi，禪定）的緣故。一品道頓斷九品結（Klesha，煩惱）。是法（Dharma，佛法）的緣故說法。離開眾生的緣故。捨棄此岸到達彼岸的緣故說輪。意思是捨棄苦（Dukkha，痛苦）到達集（Samudaya，苦的根源），乃至捨棄滅（Nirodha，涅槃）到達道（Marga，解脫之道）。再次，因為像輪子的緣故說輪。如同輪子向下轉到向上，向上轉到向下。如同見道之輪，下忍（Kshanti，忍）轉到上智（Jnana，智慧）。又轉到忍。再次，因為上下義的緣故說輪。如同輪子下到上，上到下。如同見道之輪，緣于欲（Kama，慾望）。

【English Translation】 English version Ending life and taking birth, because of not being swift.

It means that all sentient beings end their lives and are born while abiding in Upeksha-vedana (neutral feeling). All sentient beings end their lives and are born abiding in neither painful nor pleasant feeling. Question: Why? Answer: Because of not being swift. In all parts, the part of birth and the part of death are not clear and not awakened. Among all feelings, neither painful nor pleasant feeling is the least swift and unclear. Therefore, all sentient beings end their lives and are born abiding in neither painful nor pleasant feeling. Question: If that is so, shouldn't neither painful nor pleasant feeling lack the swiftness of Anasrava-marga (undefiled holy path)? Answer: It is not that neither painful nor pleasant feeling lacks the power of Anasrava-marga, but because its power can make it beneficial. Just as water is spicy in spicy things and bitter in bitter things. The same is true for sweet, sour, salty, and bland.

《Abhidharma-hrdaya-sastra》 Volume 9 Taisho Tripitaka Volume 28 No. 1552 《Abhidharma-hrdaya-sastra》

《Abhidharma-hrdaya-sastra》 Volume 10

Composed by Venerable Dharmatrāta

Translated by Sanghavarman and others from the Song Dynasty

Chapter on Selection, Part One of Ten

Although many dharmas have been spoken, and many miscellaneous meanings have been determined, For those immeasurable places, one should again select their essentials. Muni (Buddha) spoke of Darshana-marga (the path of seeing truth), because of its swiftness it is called Dharma-chakra (the wheel of Dharma), Or it is said to learn the Ashtanga-marga (the Eightfold Path), revolving to the minds of others.

Muni spoke of Darshana-marga, because of its swiftness it is called Dharma-chakra, because of extinguishing two kinds of ignorance, Muni is spoken of. Because of the extinction and satisfaction, Muni is spoken of. Speaking means revealing. Because of the increase of seeing, Darshana-marga is spoken of, because of the increase of wisdom. For the sake of seeking Er-yan. Because of reaching the non-category, the path is spoken of. Swift means rapid progress. Darshana-marga is a swift path. Because of not arising from Samadhi (meditative concentration). One category of path suddenly cuts off nine categories of Klesha (afflictions). Because it is Dharma, Dharma is spoken of. Because of leaving sentient beings. Because of abandoning this shore and reaching the other shore, the wheel is spoken of. It means abandoning Dukkha (suffering) and reaching Samudaya (the origin of suffering), and even abandoning Nirodha (Nirvana) and reaching Marga (the path to liberation). Again, because it is like a wheel, the wheel is spoken of. Just as a wheel turns downward to upward, and upward turns to downward. Like the wheel of Darshana-marga, lower Kshanti (patience) turns to higher Jnana (wisdom). And turns again to patience. Again, because of the meaning of up and down, the wheel is spoken of. Just as a wheel goes down to up, and up to down. Like the wheel of Darshana-marga, it is conditioned by Kama (desire).

界已上緣第一有。緣第一有已下緣欲界。複次降伏諦方故說輪。如聖王輪。或說學八支轉至於他心者。尊者瞿沙說。學八支轉至他心名轉法輪。是故說如來於波羅奈仙人住處轉法輪。以是義故別於二乘聲聞辟支佛自力轉法輪。雖拘鄰等自轉法輪自修道非他。然由開悟因緣故說世尊轉法輪。雖苦法忍起已轉。但道比智起說名為轉。以彼處具五因緣故。所謂舍曾道。得未曾道。結盡得一味。頓得八智。一時修十六行。拘鄰等五人及八萬四千諸天見諦。彼先見諦故以拘鄰為因緣。世尊及拘鄰起世俗心。地神知故。于大力尊天所聞故。踴躍歡喜故。本常守護故。近住地神舉聲大唱。遠住地神展轉宣告。非彼自力知見。是常勝心非劣心境界故。如是須臾頃。虛空神天展轉唱聲乃至梵天不至上地。以彼自地耳識非分故。有說。以梵名名阿迦膩吒天聲。雖唸唸滅而相續起故言聲至梵天。轉輪王出世以十善業道化導眾生。以十善業道欲界受報。是故轉輪王出世聲至他化自在天。以未離欲故不至離欲地。梵天勸請世尊轉法輪故。是故聲至梵天。凈居天勸發成無上道故。是故聲至凈居天。成稱業故聲有齊限。問云何為梵輪。答。

佛說具足道　　廣大名梵輪　齊輻輞具足　　對治非梵行

一切八聖道共依廣大故名為梵輪。彼正

【現代漢語翻譯】現代漢語譯本界已上緣第一有（指色界以上的眾生，以禪定為因緣而生）。緣第一有已下緣欲界（指色界眾生，以禪定為因緣，但仍未脫離欲界）。複次，爲了降伏真諦的障礙，所以說『輪』，就像轉輪聖王的輪寶一樣。或者說，通過學習八正道，能夠轉變心意達到知曉他人心念的程度。尊者瞿沙說，學習八正道轉變心意達到知曉他人心念的程度，就叫做『轉法輪』。因此說，如來在波羅奈（Varanasi）仙人住處轉法輪。因為這個緣故，（佛陀）區別於二乘（聲聞和辟支佛），獨自以自身的力量轉法輪。雖然拘鄰（Kaundinya）等人自己轉法輪，自己修行，並非依靠他人，但由於佛陀開悟的因緣，所以說世尊轉法輪。雖然苦法忍（苦諦之忍）生起時已經開始『轉』，但只有道比智（道諦之比智）生起時才說名為『轉』，因為那個地方具備五種因緣：捨棄了曾經之道，獲得了未曾有之道，煩惱結縛斷盡而得到唯一的真味，頓悟八種智慧，一時之間修習十六種行相。拘鄰等五人和八萬四千諸天見諦。他們先見諦，所以以拘鄰為因緣。世尊和拘鄰生起世俗心。地神知道這個訊息，因為從大力尊天那裡聽聞，所以踴躍歡喜。因為本常守護，靠近居住的地神舉聲大唱，遠處居住的地神輾轉宣告。這不是他們自己力量所能知見的，這是常勝心的境界，不是低劣心的境界。就這樣，須臾之間，虛空神天輾轉唱聲，乃至傳到梵天，但沒有傳到更上面的地界，因為他們各自所處地界的耳識能力有限。有的人說，用梵天的名稱來稱呼阿迦膩吒天（Akanistha）。雖然聲音唸唸生滅，但相續不斷，所以說聲音傳到梵天。轉輪王出世，用十善業道化導眾生，因為十善業道在欲界受報，所以轉輪王出世的訊息傳到他化自在天（Paranimmita-vasavatti）。因為（他化自在天）沒有脫離欲界，所以傳不到脫離欲界的地方。梵天勸請世尊轉法輪，所以聲音傳到梵天。凈居天（Suddhavasa）勸請佛陀成就無上道，所以聲音傳到凈居天。成就相應的業力，所以聲音有其界限。問：什麼是梵輪？答：佛說具足道廣大名梵輪齊輻輞具足對治非梵行一切八聖道共同依止，廣大無邊，所以名為梵輪。八正道齊備，如車輪之輻條、輪輞一樣完備，能夠對治一切不正的梵行。

【English Translation】 English version The first existence is conditioned by what is above the realm (referring to beings above the Form Realm, whose birth is conditioned by meditative absorption). The realm below the first existence is conditioned by the Desire Realm (referring to beings in the Form Realm, whose birth is conditioned by meditative absorption, but who have not yet escaped the Desire Realm). Furthermore, the 'wheel' is spoken of to subdue the obstacles to the truth, like the wheel of a Chakravartin (universal monarch). Or it is said that by learning the Eightfold Path, one can transform one's mind to the extent of knowing the thoughts of others. Venerable Ghosa said that transforming one's mind to the extent of knowing the thoughts of others by learning the Eightfold Path is called 'turning the Wheel of Dharma'. Therefore, it is said that the Tathagata (Thus Come One) turned the Wheel of Dharma at the Deer Park in Varanasi (波羅奈). For this reason, (the Buddha) distinguished himself from the Two Vehicles (the Hearers and the Solitary Buddhas), independently turning the Wheel of Dharma with his own power. Although Kaundinya (拘鄰) and others turned the Wheel of Dharma themselves and practiced themselves, not relying on others, it is said that the World Honored One turned the Wheel of Dharma because of the condition of the Buddha's enlightenment. Although the Kshanti (patience) of the Dharma of Suffering arises, 'turning' has already begun, but it is only when the Anvaya-jnana (inferential knowledge) of the Path arises that it is called 'turning', because that place possesses five conditions: abandoning the path that was, obtaining the path that was not, the bonds of affliction are exhausted and one obtains the one taste, suddenly realizing eight wisdoms, and practicing sixteen aspects at once. Kaundinya and the five others, and eighty-four thousand devas (gods), saw the truth. They saw the truth first, so Kaundinya was the condition. The World Honored One and Kaundinya had mundane thoughts. The earth deities knew this news, because they heard it from the powerful deities, so they rejoiced. Because they are the constant protectors, the earth deities who lived nearby shouted loudly, and the earth deities who lived far away announced it in turn. This is not something they could know and see by their own power; this is the realm of the ever-victorious mind, not the realm of the inferior mind. In this way, in an instant, the gods and devas in the sky shouted in turn, even reaching the Brahma heavens, but not reaching the higher realms, because the ear consciousness of their respective realms is limited. Some say that the Akanistha (阿迦膩吒) heaven is named after Brahma. Although the sound arises and ceases moment by moment, it continues uninterrupted, so it is said that the sound reached the Brahma heavens. When a Chakravartin (轉輪王) appears in the world, he transforms beings with the Ten Wholesome Karmas. Because the Ten Wholesome Karmas are rewarded in the Desire Realm, the news of the Chakravartin's appearance in the world reaches the Paranimmita-vasavatti (他化自在天) heaven. Because (the Paranimmita-vasavatti heaven) has not escaped the Desire Realm, it cannot reach the places that have escaped the Desire Realm. The Brahma (梵天) heavens requested the World Honored One to turn the Wheel of Dharma, so the sound reached the Brahma heavens. The Suddhavasa (凈居天) heavens requested the Buddha to attain unsurpassed enlightenment, so the sound reached the Suddhavasa heavens. Achieving corresponding karma, the sound has its limits. Question: What is the Brahma Wheel? Answer: The Buddha said the path of completeness, is broadly named the Brahma Wheel Complete with even spokes and rim, it counteracts non-Brahma conduct All Eightfold Noble Paths rely on it together, it is vast and boundless, so it is called the Brahma Wheel. The Eightfold Path is complete, like the spokes and rim of a wheel, able to counteract all incorrect Brahma conduct.

語正業正命不壞故名為齊。齊轂也。正見正思惟正方便依戒立故廣緣故名為輻。正念正定攝正見正思惟正方便輻故名為輞。煩惱名非梵。不愛果故。道者對治非梵煩惱是故名梵輪。已說梵輪。賢聖八支成就齊(本音優波婆素如下釋)。今當說。

謂優波婆素　　受時他二說　具足一日夜　　離嚴飾威儀

優波者近。婆素者住。近盡壽三婆邏住故說近住。三者等。婆邏者護。謂等護一切眾生(一切經論中言律儀者悉應言等護)。是故說隨一切眾生慈心住得律儀。彼若作是念。於此受不于彼受。不得律儀。心不凈故別受。不得律儀。律儀離增減故。受者受取由作故。非發心而得。時者謂明相出時受。他者從他人受。從眾生故不從非眾生數。不言語故。非嬰孩非眠非癡非狂不解齋法故。彼此和合故得受。若得犯戒及煩惱起能見過者從彼受。二俱說者。授者受者二皆說授者。先說受者隨說。若授者不說則不成授。授不成故受亦不成。若受者不說則不成受。無受說故。非無說而作業生。作不生故無作亦不生。無作不生故則無餘識俱生功德。若二人一時說者亦不成受。無授故。具足者。聖八支成就。如比丘不具足律儀則非比丘。此亦如是。一日一夜者。第三分齊非分故有二分齊如前說。齋律儀得日夜分齊。余律儀得盡

【現代漢語翻譯】現代漢語譯本：語、正業、正命不壞，所以稱為『齊』（Samā，意為平等、平衡）。『齊』，指的是車轂（Garbha）。正見、正思惟、正方便，依靠戒律而建立，因為廣泛的因緣，所以稱為『輻』（Ara，意為輪輻）。正念、正定，攝持正見、正思惟、正方便這些輪輻，所以稱為『輞』（Nemi，意為輪輞）。煩惱被稱為『非梵』（Abrahma，意為非清凈）。因為它不帶來可喜的果報。『道』（Mārga，意為道路）是對治『非梵』煩惱的，所以稱為『梵輪』（Brahmacakra，意為清凈之輪）。以上已經說了『梵輪』。賢聖的八支成就了『齊』（Samā，這裡指八關齋戒，本音為優波婆素，如下文解釋）。現在應當解說。

所謂『優波婆素』（Upavasatha，意為近住），受戒時需要他人和自己雙方都宣說，具足一日一夜，遠離裝飾和威儀。

『優波』（Upa）是『近』的意思，『婆素』（vasatha）是『住』的意思。接近並盡形壽守護三婆邏（Samvara，意為防護）而住，所以稱為『近住』。『三』是『等』的意思，『婆邏』是『護』的意思，指的是平等地守護一切眾生（一切經論中所說的『律儀』，都應當說是『平等守護』）。因此說，隨順一切眾生，以慈心而住，才能得到律儀。如果他這樣想：『我只在這裡受戒，不在那裡受戒』，就不能得到律儀。因為心不清凈的緣故。分別受戒，也不能得到律儀。律儀是不能增減的。受戒者接受戒律，是因為有所作為的緣故，不是僅僅發心就能得到的。『時』，指的是明相出現的時候受戒。『他』，指的是從他人那裡受戒。因為是從眾生那裡受戒，所以不能從非眾生那裡受戒。因為不能言語的緣故，所以嬰孩、睡眠者、癡呆者、瘋狂者，以及不瞭解齋戒法的人，都不能受戒。因為彼此和合的緣故，才能得到受戒。如果已經犯戒，或者煩惱生起，能夠看到過失的人，可以從他那裡受戒。『二俱說』，指的是授戒者和受戒者雙方都要宣說。授戒者先說，受戒者隨後說。如果授戒者不說，那麼授戒就不成立。因為授戒不成立的緣故，受戒也就不成立。如果受戒者不說，那麼受戒就不成立。因為沒有受戒的宣說。沒有宣說，行為就不會產生。行為不產生，就沒有造作，沒有造作，就不會有其餘的識俱生的功德。如果兩個人同時宣說，那麼受戒也不成立。因為沒有授戒的緣故。『具足』，指的是聖八支成就。如同比丘不具足律儀就不是比丘一樣，這裡也是如此。『一日一夜』，指的是第三分齊，因為不是分齊的緣故，所以有二分齊，如前面所說。齋律儀得到日夜的分齊，其餘的律儀得到盡形壽的分齊。

【English Translation】 English version: 'Speech, right action, and right livelihood are not corrupted, therefore it is called 'Samā' (meaning equality, balance). 'Samā' refers to the hub (Garbha). Right view, right thought, and right effort are established based on precepts, and because of extensive conditions, it is called 'Ara' (meaning spoke). Right mindfulness and right concentration encompass the spokes of right view, right thought, and right effort, therefore it is called 'Nemi' (meaning rim). Afflictions are called 'Abrahma' (meaning non-pure) because they do not bring desirable results. The 'Path' (Mārga) is the antidote to 'Abrahma' afflictions, therefore it is called 'Brahmacakra' (meaning the wheel of purity). The 'Brahmacakra' has been explained above. The eight noble branches achieve 'Samā' (here referring to the Eight Precepts, Upavasatha, explained below). Now, it should be explained.

The so-called 'Upavasatha' (meaning near dwelling), requires both the giver and the receiver to declare it during the acceptance of the precepts, fulfilling one day and one night, and abstaining from adornments and displays of grandeur.

'Upa' means 'near', and 'vasatha' means 'dwelling'. Approaching and dwelling in the protection of the three Samvara (meaning restraint) for the duration of one's life is called 'near dwelling'. 'Three' means 'equal', and 'Samvara' means 'protection', referring to equally protecting all sentient beings (all Vinaya mentioned in all sutras and treatises should be said to be 'equal protection'). Therefore, it is said that following all sentient beings, dwelling with loving-kindness, one can obtain the precepts. If one thinks, 'I will only take the precepts here, not there,' one cannot obtain the precepts because the mind is not pure. Taking the precepts separately also does not lead to obtaining the precepts. The precepts cannot be increased or decreased. The receiver accepts the precepts because of actions, not merely by generating the intention. 'Time' refers to taking the precepts when the light of dawn appears. 'Other' refers to receiving the precepts from another person. Because it is received from sentient beings, it cannot be received from non-sentient beings. Because they cannot speak, infants, those who are sleeping, those who are mentally impaired, those who are insane, and those who do not understand the Upavasatha precepts cannot receive them. Because of mutual agreement, one can receive the precepts. If one has already broken the precepts or if afflictions arise, one who can see the faults can receive the precepts from them. 'Both declare' refers to both the giver and the receiver of the precepts declaring them. The giver speaks first, and the receiver speaks afterward. If the giver does not speak, then the giving of the precepts is not established. Because the giving of the precepts is not established, the receiving of the precepts is also not established. If the receiver does not speak, then the receiving of the precepts is not established because there is no declaration of receiving the precepts. Without declaration, action does not arise. If action does not arise, there is no creation. If there is no creation, there will be no merit from the co-arising of other consciousnesses. If two people declare at the same time, then the receiving of the precepts is also not established because there is no giving of the precepts. 'Fulfilling' refers to the achievement of the eight noble branches. Just as a bhikshu who does not fulfill the precepts is not a bhikshu, so it is here. 'One day and one night' refers to the third division, and because it is not a division, there are two divisions, as mentioned earlier. The Upavasatha precepts obtain the division of day and night, and the remaining precepts obtain the division of the duration of one's life.

壽分齊。離嚴飾威儀者。謂纓絡被服為嚴飾故。著者悉應舍離住威儀受。以莊嚴為放逸足故。調伏住則不放逸。放逸者不應作而作。壞威儀者不恭敬故不得律儀。黃門時黃門無形二形不生律儀。何以故。貪慾增故。無慚愧增故。在人趣依三方非余。捷疾知覺故。五種清凈因緣修多羅品已說。問齋幾是尸羅支。幾是不放逸支。幾是持支。答。

尸羅支有四　　不放逸支一　余則是持支　　齋支慧所說

前四是尸羅支(尸羅譯言修習亦言正順三昧亦言清涼亦言安眠)。舍性罪自性戒故。不飲酒是不放逸支。飲酒是放逸支。令心失念故。是故離彼名不放逸支。余則是持支者。隨順戒故。有說。離非時食是齋。餘者齋支。復有說。離非時食是齋亦齋支。餘者是支。如等見是道亦道支。擇法覺是覺亦覺支。彼亦如是。若說九支者不然。何以故。離高床大床涂身香華。共立一支。俱莊嚴處起故。如老死立一有支。俱熟故。彼亦如是。問離兩舌惡口綺語等是離性罪。何故不立齋律儀耶。答難護故。常習近故。出家者尚難護。以常行故。況覆在家。如是難護者諸威儀。除不飲酒。余遮罪亦不立齋支。問已知惡戒熱所燒。齋律儀栴檀涂今當說。何故無不具足律儀優婆塞何所疑俱見其過。若有不具足優婆塞律儀。優婆塞者。何

【現代漢語翻譯】現代漢語譯本壽分齊（壽命有限）。遠離以華麗裝飾威儀的人。因為纓絡和服裝是用來裝飾的，所以穿著這些的人都應該捨棄，保持威儀並接受（齋戒）。因為莊嚴是放逸的根源。調伏身心才能不放逸，放逸的人會做不該做的事。破壞威儀的人因為不恭敬而無法得到律儀。黃門（指性功能不健全的人），無論是天生沒有性器官的，還是雙性的，都無法生起律儀。為什麼呢？因為貪慾增長，無慚愧心增長。在人道中，依靠三方（指佛、法、僧）而非其他，因為他們敏捷且有知覺。五種清凈因緣修多羅品已經說過。問：齋戒中有多少是尸羅支（尸羅譯為修習，也譯為正順三昧，也譯為清涼，也譯為安眠），多少是不放逸支，多少是持支？答：尸羅支有四，不放逸支一，其餘則是持支，齋支慧所說。前四種是尸羅支（尸羅譯為修習，也譯為正順三昧，也譯為清涼，也譯為安眠）。因為捨棄了自性罪和自性戒。不飲酒是不放逸支。飲酒是放逸的根源，使人失去正念。因此，遠離飲酒被稱為不放逸支。其餘則是持支，因為它們隨順戒律。有人說，遠離非時食是齋，其餘是齋支。還有人說，遠離非時食既是齋也是齋支，其餘是支。如同正見是道，也是道支；擇法覺是覺，也是覺支。它們也是如此。如果說有九支，那是不對的。為什麼呢？因為遠離高床大床、涂身香華，可以合立一支，因為它們都是從莊嚴之處產生的。如同老死可以立為一支，因為它們都是成熟的結果。它們也是如此。問：遠離兩舌、惡口、綺語等是遠離自性罪，為什麼不立為齋律儀呢？答：因為難以守護，因為人們常常習慣於接近它們。出家人尚且難以守護，因為他們常常這樣做，更何況是在家人。像這樣難以守護的諸威儀，除了不飲酒，其餘的遮罪也不立為齋支。問：已經知道惡戒像熱火一樣燃燒，齋律儀像栴檀（一種香木）一樣可以塗抹，現在應當說。為什麼沒有不具足律儀的優婆塞（在家男居士）？有什麼疑惑，以至於同時看到它們的過失？如果有人不具足優婆塞律儀，那他還是優婆塞嗎？

【English Translation】 English version Lifespan is limited. One should stay away from those who elaborately adorn themselves with ornaments, because necklaces and clothing are considered adornments. Those who wear these should abandon them, maintain proper conduct, and receive (the precepts). This is because adornment is the root of negligence. Subduing the mind leads to non-negligence, while the negligent do what they should not do. Those who violate proper conduct, due to disrespect, cannot obtain the precepts. Eunuchs (referring to those with impaired sexual function), whether born without sexual organs or hermaphrodites, cannot generate the precepts. Why? Because greed increases, and shamelessness increases. In the human realm, one relies on the Three Jewels (Buddha, Dharma, Sangha) rather than others, because they are swift and perceptive. The 'Five Kinds of Pure Causes' Sutra has already explained this. Question: How many of the precepts of a fast (齋戒) are Śīla branches (尸羅, meaning practice, proper accordance with Samadhi, coolness, or peaceful sleep), how many are non-negligence branches, and how many are supporting branches? Answer: Four are Śīla branches, one is a non-negligence branch, the rest are supporting branches, the fast branches are described by wisdom. The first four are Śīla branches (Śīla means practice, proper accordance with Samadhi, coolness, or peaceful sleep). This is because one abandons inherent sins and inherent precepts. Abstaining from alcohol is a non-negligence branch. Drinking alcohol is a root of negligence, causing one to lose mindfulness. Therefore, abstaining from it is called a non-negligence branch. The rest are supporting branches because they accord with the precepts. Some say that abstaining from untimely food is the fast, and the rest are fast branches. Others say that abstaining from untimely food is both the fast and a fast branch, and the rest are branches. Just as right view is the path and a path branch, and discernment of Dharma is awakening and an awakening branch, so it is with these. If one says there are nine branches, that is incorrect. Why? Because abstaining from high beds, large beds, and applying fragrant oils and flowers to the body can be combined into one branch, because they all arise from adornment. Just as old age and death can be established as one branch, because they are both results of maturation, so it is with these. Question: Abstaining from divisive speech, harsh speech, and frivolous speech is abstaining from inherent sins, why are they not established as fast precepts? Answer: Because they are difficult to guard, because people are often accustomed to approaching them. Even monks find it difficult to guard, because they often do these things, let alone laypeople. Such difficult-to-guard behaviors, except for abstaining from alcohol, the remaining prohibitive sins are not established as fast branches. Question: It is already known that evil precepts burn like hot fire, and fast precepts can be applied like sandalwood (a fragrant wood). Why is there no Upāsaka (在家男居士, a male lay devotee) who does not fully possess the precepts? What doubts are there, such that one sees their faults simultaneously? If someone does not fully possess the Upāsaka precepts, is he still an Upāsaka?

故無不具足沙彌律儀沙彌耶。若無者何故說一行等優婆塞。何得所說非無義。答。

具律優婆塞　　比丘律儀一　以彼缺減義　　牟尼說少分

具律優婆塞比丘律儀一者。有一說具足優婆塞律儀名優婆塞。非不具足沙彌。比丘亦如是。如說我某甲歸依佛兩足尊歸依法離欲尊歸依僧諸眾尊我是優婆塞。當證知盡壽舍眾生受歸依心清凈。乃至第三口作得優婆塞律儀。問此是離殺生口作。云何得余律儀耶。答當知除等故。應說我盡壽舍眾生等。如戒等取除等故名戒取。彼亦如是。複次舍眾生者。謂舍自眾生故。從今乃至舍自眾生所受戒。終不毀犯。複次波羅提木叉律儀于眾生處得。彼作是說。我從今日不殺眾生。亦于彼不盜不邪淫不妄語。以護彼故不飲酒。是故一切遮罪中。離飲酒立優婆塞律儀。以飲酒一切放逸足故。自所受難護故。是故說離他淫。當知兩舌惡口綺語亦如是說。以彼聖人經生猶故知而不說犯。若言無一行等優婆塞者不然。實有一行等優婆塞建立此云何。以彼缺減義牟尼說少分。佛以缺戒者故說少分優婆塞。彼具戒優婆塞。若持一不持四。是名一行。持二不持三。是名少分。余亦如是。謂所得戒令知故為說非無義。問若人九歲若十歲受優婆塞律儀。然後取妻。以彼女人為妻分。先於彼女人所為得

【現代漢語翻譯】現代漢語譯本：因此，難道沒有完全具足沙彌律儀（Śrāmaṇera-vinaya，沙彌應遵守的戒律）的沙彌嗎？如果不是這樣，為何又說一行等優婆塞（Upāsaka，在家男居士）呢？這樣說難道沒有意義嗎？回答是：『具律優婆塞，比丘律儀一，以彼缺減義，牟尼（釋迦牟尼佛的尊稱）說少分。』具律優婆塞具有比丘（Bhikṣu，出家男眾）律儀之一。有一種說法是，具足優婆塞律儀才稱為優婆塞，而不是不具足沙彌律儀。比丘也是如此。例如，有人說：『我某甲歸依佛兩足尊（佛是人天導師），歸依法離欲尊（法能使人遠離慾望），歸依僧諸眾尊（僧是大眾之尊），我是優婆塞。』應當知道，盡此一生捨棄眾生，受持歸依之心清凈。乃至第三次說，便獲得優婆塞律儀。有人問：『這只是遠離殺生的口頭承諾，如何能獲得其餘的律儀呢？』回答是：『應當知道，這是因為有「除」等含義。』應當說『我盡此一生捨棄眾生等』。如同戒律等，因為有「除」等含義，所以稱為戒取。彼處也是如此。再次，捨棄眾生，是指捨棄自己的眾生。從今以後，捨棄自己的眾生所受持的戒律，終身不毀犯。再次，波羅提木叉律儀（Prātimokṣa，別解脫戒）是在眾生之處獲得的。他們這樣說：『我從今日起不殺眾生，也不偷盜，不邪淫，不妄語。』爲了保護他們，所以不飲酒。因此，在一切遮罪中，遠離飲酒是優婆塞律儀的基礎。因為飲酒是一切放逸的根源，自己所受持的戒律難以守護。因此，說遠離他人的邪淫。應當知道，兩舌、惡口、綺語也應如此理解。因為聖人即使經歷生死，仍然知道而不犯。如果說沒有一行等優婆塞，那是不對的。確實存在一行等優婆塞，這是如何建立的呢？因為佛陀因為他們缺少戒律，所以說他們是少分的優婆塞。那些具戒的優婆塞，如果持一戒而不持四戒，就稱為一行。持二戒而不持三戒，就稱為少分。其餘情況也是如此。之所以說這些，是爲了讓他們知道自己所得的戒律，所以說這些並非沒有意義。有人問：『如果有人九歲或十歲受優婆塞律儀，然後娶妻，那麼這個女人是否算是他的妻分？他是否先於這個女人獲得了什麼？』

【English Translation】 English version: Therefore, is there no Śrāmaṇera (novice monk) who fully possesses the Śrāmaṇera-vinaya (the code of conduct for novice monks)? If not, why is there mention of Upāsakas (lay male devotees) who observe only one practice, etc.? Would such a statement be meaningless? The answer is: 『An Upāsaka who possesses the precepts, has one of the Bhikṣu』s (fully ordained monk) precepts; because of their deficiency, the Muni (another name for Śākyamuni Buddha) speaks of a small portion.』 An Upāsaka who possesses the precepts has one of the Bhikṣu』s precepts. One explanation is that only those who fully possess the Upāsaka precepts are called Upāsakas, not those who do not fully possess the Śrāmaṇera precepts. The same applies to Bhikṣus. For example, someone says: 『I, so-and-so, take refuge in the Buddha, the honored one with two feet (the Buddha is the teacher of humans and gods), take refuge in the Dharma, the honored one free from desire (the Dharma enables people to be free from desires), take refuge in the Sangha, the honored one among all assemblies (the Sangha is the assembly of the noble ones), I am an Upāsaka.』 It should be known that, for the rest of my life, I will abandon living beings, and maintain a pure mind of refuge. Even after the third utterance, one obtains the Upāsaka precepts. Someone asks: 『This is only a verbal commitment to abstain from killing, how can one obtain the other precepts?』 The answer is: 『It should be known that this is because of the implication of 「excluding,」 etc.』 One should say, 『For the rest of my life, I will abandon living beings, etc.』 Just like the precepts, etc., because of the implication of 「excluding,」 etc., it is called taking the precepts. The same applies there. Furthermore, abandoning living beings means abandoning one's own living beings. From now on, I will abandon the precepts I have received regarding my own living beings, and I will never violate them for the rest of my life. Furthermore, the Prātimokṣa (code of individual liberation) precepts are obtained in the presence of living beings. They say: 『From this day forward, I will not kill living beings, nor will I steal, commit sexual misconduct, or lie.』 To protect them, I will not drink alcohol. Therefore, among all prohibited actions, abstaining from alcohol is the foundation of the Upāsaka precepts. Because drinking alcohol is the root of all negligence, it is difficult to protect the precepts one has received. Therefore, it is said to abstain from sexual misconduct with others. It should be known that the same applies to divisive speech, harsh speech, and frivolous speech. Because even after experiencing birth and death, the noble ones still know and do not commit these offenses. If one says that there are no Upāsakas who observe only one practice, etc., that is not correct. There are indeed Upāsakas who observe only one practice, etc. How is this established? Because the Buddha said that they are Upāsakas who observe only a small portion, because they lack precepts. Those Upāsakas who possess the precepts, if they observe one precept but not four, are called observing one practice. If they observe two precepts but not three, they are called observing a small portion. The same applies to other situations. The reason for saying this is to let them know the precepts they have obtained, so saying this is not meaningless. Someone asks: 『If someone takes the Upāsaka precepts at the age of nine or ten, and then marries, is this woman considered his wife? Did he obtain something before this woman?』

律儀不。若得者云何不犯戒。若不得者何得非少分。答得支非具足得。不他淫處不得離非梵行處。謂為妻分已不起他淫。所不應作亦如是。優婆塞受沙彌戒。不捨優婆塞戒得沙彌戒。以勝為名故不名優婆塞。若彼沙彌還俗時。說言我作優婆塞。當證知即是優婆塞。若異者應更受優婆塞律儀。比丘亦如是。已說律儀。律儀比類今當說。

二律儀妙行　　業道初解脫　說業及尸羅　　如是七種名

波羅提木叉律儀作時。即彼剎那無作。凡有七種名。一名律儀。二名波羅提木叉律儀。三名妙行。四名業道。五名波羅提木叉。六名業。七名尸羅。彼一切惡戒對治故名律儀。防護惡戒故。入七眾具故名波羅提木叉律儀。於一切眾生所得故。善作故名妙行。得愛果故。思愿道故名業道。思愿從彼道轉故。彼最初隨順解脫故名波羅提木叉。隨一切眾生慈心得故。業者作。所起作故。言是思者不然。是說波羅提木叉故。以此當知亦非后三業道。尸羅者淳善義。不害心起故。后諸無作有五種名。除波羅提木叉及業道。除波羅提木叉者。非前故。除業道者。在起業思愿后故。已說律儀類名。謂身身業成就不成就今當說。

成就身非業　　或說業非身　或有身業俱　　或亦不俱說

成就身非業者。謂或有凡夫人處卵

【現代漢語翻譯】現代漢語譯本：問：是否獲得律儀？如果獲得，為何不犯戒？如果未獲得，為何說不是少分？答：獲得的是支分，而非具足獲得。在不應行淫的場所，不得離開非梵行之處。對於已婚者來說，不起他淫之心。對於不應做的事情也是如此。優婆塞（Upasaka，近事男）受沙彌戒（Sramanera，沙彌），不捨棄優婆塞戒而得沙彌戒。因為殊勝的戒律而得名，所以不再稱為優婆塞。如果這位沙彌還俗時說：『我做優婆塞』，應當知道他就是優婆塞。如果不是這樣，就應該重新受優婆塞律儀。比丘（Bhikkhu，比丘）也是如此。以上已經說了律儀，現在將用比類的方式來說明律儀。

二律儀妙行業道初解脫說業及尸羅如是七種名

行波羅提木叉律儀（Pratimoksa，別解脫戒）時，在那一剎那產生無作。總共有七種名稱：一名律儀，二名波羅提木叉律儀，三名妙行，四名業道，五名波羅提木叉，六名業，七名尸羅（Sila，戒）。因為對治一切惡戒，所以名為律儀。因為防護惡戒，並且進入七眾之列，所以名為波羅提木叉律儀。因為對一切眾生有所得，並且善於作為，所以名為妙行。因為得到可愛的果報，並且是思愿之道，所以名為業道。因為思愿從那條道路轉變，並且最初隨順解脫，所以名為波羅提木叉。因為隨順一切眾生的慈悲心而獲得，業是指所作，因為是所生起的作為。如果說是思，那就不是了。這是在說波羅提木叉。由此可知，也不是後面的三種業道。尸羅的意思是淳善，因為不害之心生起。後面的各種無作有五種名稱，除去波羅提木叉和業道。除去波羅提木叉，是因為不是之前的。除去業道，是因為在生起業的思愿之後。以上已經說了律儀的類別名稱，現在將要說身、身業的成就與不成就。

成就身非業或說業非身或有身業俱或亦不俱說

成就身而非業，是指或者有凡夫人在卵生之處

【English Translation】 English version: Question: Is the Vinaya (rules of conduct) obtained? If obtained, why are precepts not violated? If not obtained, why is it said to be not a small part? Answer: What is obtained are the branches, not the complete attainment. In places where one should not engage in sexual activity, one must not depart from the place of non-celibacy. For those who are married, they do not give rise to thoughts of adultery. The same applies to things that should not be done. When a Upasaka (layman) receives the Sramanera (novice) precepts, he obtains the Sramanera precepts without abandoning the Upasaka precepts. Because of the superior precepts, he is no longer called an Upasaka. If this Sramanera returns to lay life and says, 'I will be an Upasaka,' it should be known that he is an Upasaka. If it is not the case, he should receive the Upasaka Vinaya again. The same applies to a Bhikkhu (monk). The Vinaya has been discussed above, and now the Vinaya will be explained by analogy.

Two Vinaya wonderful conduct, Karma path initial liberation, Speaking of Karma and Sila, such are the seven names.

When performing the Pratimoksa (code of monastic discipline) Vinaya, at that moment, non-action arises. There are a total of seven names: first, Vinaya; second, Pratimoksa Vinaya; third, wonderful conduct; fourth, Karma path; fifth, Pratimoksa; sixth, Karma; and seventh, Sila (morality). Because it counteracts all evil precepts, it is called Vinaya. Because it protects against evil precepts and enters the seven assemblies, it is called Pratimoksa Vinaya. Because it is obtained for all sentient beings and is good at acting, it is called wonderful conduct. Because it obtains lovable results and is the path of aspiration, it is called the Karma path. Because aspiration transforms from that path and initially accords with liberation, it is called Pratimoksa. Because it is obtained by following the compassionate heart of all sentient beings, Karma refers to action, because it is the action that arises. If it is said to be thought, then it is not. This is speaking of Pratimoksa. From this, it can be known that it is not the latter three Karma paths either. Sila means purity and goodness, because the heart of non-harm arises. The latter various non-actions have five names, excluding Pratimoksa and the Karma path. Excluding Pratimoksa, because it is not the former. Excluding the Karma path, because it is after the aspiration of arising Karma. The category names of Vinaya have been discussed above, and now the accomplishment and non-accomplishment of body and bodily Karma will be discussed.

Accomplishment of body, not Karma, or speaking of Karma, not body, Or there are both body and Karma, or neither are spoken of.

Accomplishment of body but not Karma refers to ordinary people in places of oviparous birth

胎迦羅羅胞肉段堅厚。前身作已。舍此身未成未能起作。無粗心現在前故。粗心現在前能起身業。而彼細心現在前。如是內向外向內事外事盡當知。複次彼分中極苦逼迫故不能動轉。何能起作。若生欲界不住律儀。亦非不律儀處身無作。若眠若狂若醉。無求無方便舍作因緣。業品已說。或說業非身者。謂聖人生無色界。彼成就道共身業非身。彼色非分故。或有身業俱者。聖人處母胎迦羅羅胞肉段堅厚。若生欲界。處律儀波羅提木叉禪無漏。住不律儀不住律儀。亦非不律儀身有作。有作不失。若生色界。此諸身色眾生居故。身業者。或有說律儀。或說不律儀。或不捨作故。或亦不俱說者。無色界凡夫非身無色故。非身業凡夫故。口業亦如是。問世尊說四種入胎此云何。答。

謂入不正知　　及住與出胎　乃至入正知　　住出亦復然

彼少福眾生入母胎。顛倒想轉顛倒解。所謂風飄雨雪大寒大闇。多眾擾亂聲。入華間林中草窟華窟樹下墻間。住于母胎。亦顛倒想及顛倒解。所見如前說。出胎亦顛倒想解。所見如前。多福眾生見園林浴池殿堂樓閣跏趺端坐。余如前說。是名第一入胎。第二入胎者。自知入胎。不顛倒想不顛倒解。而住出顛倒。如前說。第三入胎者。自知我如是入胎如是住胎。出則顛倒如前說。第

【現代漢語翻譯】現代漢語譯本『迦羅羅』(Kalala，受精卵最初的凝結狀態)胞肉段堅厚。前一世的生命已經結束。捨棄此身，但新的身體尚未形成，未能開始活動。因為沒有粗大的心識生起。粗大的心識生起才能引發身體的活動。而那時只有微細的心識存在。像這樣，對於內向、外向、內在的事、外在的事，都應當完全瞭解。再者，在那一階段，極度的痛苦逼迫，所以不能動彈，又怎麼能開始活動呢？如果生於欲界，沒有遵守戒律，也不是不遵守戒律的狀態，身體沒有造作。如果睡眠、瘋狂、醉酒，沒有希求，沒有方便，捨棄了造作的因緣。《業品》中已經說過。或者說業不是身體所為，指的是聖人生於無色界。他們成就了與道相應的身業，但那不是身體本身。因為他們的色不是分段的。或者有身體和業同時存在的，指的是聖人處於母親的胎中，在『迦羅羅』(Kalala)胞肉段堅厚的狀態。如果生於欲界，處於遵守戒律的『波羅提木叉』(Pratimoksha，別解脫戒)、禪定、無漏的狀態，處於不遵守戒律的狀態，但不是不遵守戒律的狀態，身體有造作。有造作就不會失去。如果生於無色界。這些身體和色蘊是眾生所居住的地方，所以有身業。或者有人說這是律儀，或者說是不律儀，或者說是不捨棄造作，或者說也不是同時存在，指的是無色界的凡夫，因為沒有身體，沒有色蘊。不是身體的業，因為是凡夫。口業也是如此。問：世尊說了四種入胎，這是什麼意思？答：『入胎』(Entering the womb)時不正知，以及『住胎』(Staying in the womb)和『出胎』(Exiting the womb)，乃至『入胎』(Entering the womb)時正知，『住胎』(Staying in the womb)和『出胎』(Exiting the womb)也是如此。那些少福的眾生進入母親的胎中，以顛倒的想法運轉，以顛倒的理解。所謂看到風飄雨雪，極度寒冷黑暗，有眾多擾亂的聲音，進入花叢間、樹林中、草窟、花窟、樹下、墻間。住在母親的胎中，也是顛倒的想法和顛倒的理解。所見如同前面所說。出胎也是顛倒的想法和理解。所見如同前面所說。多福的眾生看到園林、浴池、殿堂、樓閣，以跏趺坐姿端坐。其餘如同前面所說。這叫做第一種入胎。第二種入胎是，自己知道入胎，沒有顛倒的想法，沒有顛倒的理解。而住胎和出胎是顛倒的，如同前面所說。第三種入胎是，自己知道我是這樣入胎，這樣住胎。出胎則是顛倒的，如同前面所說。第四種入胎是，自己知道入胎、住胎、出胎都是如實的。

【English Translation】 English version The 『Kalala』 (Kalala, the initial coagulation state of a fertilized egg) embryonic flesh is firm and thick. The previous life has ended. Having abandoned this body, the new body has not yet formed, unable to begin activity. This is because no coarse consciousness arises. Coarse consciousness arising can initiate bodily activity. But at that time, only subtle consciousness exists. Thus, one should fully understand the inward, outward, internal, and external matters. Furthermore, in that stage, extreme suffering presses, so it cannot move, how can it begin activity? If born in the desire realm, not abiding by the precepts, nor in a state of non-observance of precepts, the body has no action. If sleeping, mad, or drunk, without seeking, without means, abandoning the causes and conditions for action. The 『Karma Chapter』 has already explained this. Or saying that karma is not done by the body, refers to saints born in the formless realm. They have achieved bodily karma corresponding to the path, but that is not the body itself. Because their form is not segmented. Or there are those where body and karma exist simultaneously, referring to saints in the mother's womb, in the firm and thick state of the 『Kalala』 (Kalala) embryonic flesh. If born in the desire realm, abiding by the 『Pratimoksha』 (Pratimoksha, individual liberation vows), meditation, and non-outflow states, in a state of non-observance of precepts, but not in a state of non-observance of precepts, the body has action. Having action will not be lost. If born in the formless realm. These bodies and form aggregates are where sentient beings reside, so there is bodily karma. Or some say this is precepts, or say it is non-precepts, or say it is not abandoning action, or say it is not simultaneous, referring to ordinary beings in the formless realm, because they have no body, no form aggregates. Not the karma of the body, because they are ordinary beings. Verbal karma is also the same. Question: The World Honored One spoke of four types of entering the womb, what does this mean? Answer: 『Entering the womb』 (Entering the womb) without correct knowledge, as well as 『staying in the womb』 (Staying in the womb) and 『exiting the womb』 (Exiting the womb), And even 『entering the womb』 (Entering the womb) with correct knowledge, 『staying in the womb』 (Staying in the womb) and 『exiting the womb』 (Exiting the womb) are also the same. Those sentient beings with little merit enter the mother's womb, with inverted thoughts revolving, with inverted understanding. So-called seeing wind-blown rain and snow, extreme cold and darkness, with many disturbing sounds, entering among flowers, in forests, grass caves, flower caves, under trees, between walls. Staying in the mother's womb, also with inverted thoughts and inverted understanding. What is seen is as previously described. Exiting the womb is also with inverted thoughts and understanding. What is seen is as previously described. Sentient beings with much merit see gardens, bathing ponds, palaces, pavilions, sitting in full lotus posture. The rest is as previously described. This is called the first type of entering the womb. The second type of entering the womb is, knowing oneself entering the womb, without inverted thoughts, without inverted understanding. But staying in the womb and exiting the womb are inverted, as previously described. The third type of entering the womb is, knowing oneself entering the womb in this way, staying in the womb in this way. Exiting the womb is inverted, as previously described. The fourth type of entering the womb is, knowing oneself entering the womb, staying in the womb, and exiting the womb are all as they truly are.

四入胎者。自知我如是入胎。住時自知我如是住胎。出時自知我如是出胎。問此諸入胎者說何等人。答。

初者不凈業　　亦復不求智　中二各成一　　第四俱成就

彼初者善業不清凈亦不求智。第二者業清凈而不求智。第三者求智業不清凈。第四者俱成就。又說。初入胎者一切眾生。第二轉輪王。第三辟支佛。第四如來。問須陀洹有不善業邪。若有者何故不墮惡趣。若無者應離欲。離欲者無有是處。答。

住于初果者　　一種不凈業　而不墮惡趣　　業不具足故

須陀洹雖有修道斷不凈業。無見道斷業。無對事故。是故不墮惡趣。具不具足故。如車二輪具能有所運。一輪壞則無所堪。彼亦如是。鳥譬亦然。愚者墮惡趣非智者。凡夫墮惡趣非聖人。犯戒墮惡趣非持戒。噁心墮惡趣非善心。如修多羅品說。食擇品當說今當說。

四食在欲界　　四生趣亦然　三食上二界　　摶食彼則無

四食在欲界者。欲界有四食。四生趣亦然者。四生五趣亦有四食。地獄中鐵丸洋銅。雖復增苦壞。飢渴故名食。及冷風觸身亦名為食。三食上二界摶食彼則無者。色無色界無摶食。身輕微故。無色故。問諸趣一一趣何食增。答。

于彼餓鬼趣　　意思食為增　及與諸卵生　　三無色亦然

【現代漢語翻譯】有四種入胎的方式：第一種，自己知道自己這樣入胎；第二種，知道自己這樣住在胎中；第三種，知道自己這樣出胎。問：這些入胎者指的是什麼樣的人？答：

『最初者不凈業，也不求智慧；中間兩種各成就一種；第四種全部成就。』

最初的入胎者，是善業不清凈也不追求智慧的人。第二種入胎者，是業清凈但不追求智慧的人。第三種入胎者，是追求智慧但業不清凈的人。第四種入胎者，是智慧和業都清凈的人。又有人說，第一種入胎者是一切眾生，第二種是轉輪王（Chakravartin，擁有統治世界的輪寶的理想統治者），第三種是辟支佛（Pratyekabuddha，獨自證悟的佛陀），第四種是如來（Tathagata，佛陀的稱號之一）。問：須陀洹（Srotapanna，預流果，佛教修行 प्रथम फल）還有不善的業嗎？如果還有，為什麼不會墮入惡趣？如果沒有，應該已經離欲了，離欲是不可能的。答：

『住于初果者，有一種不凈業，而不墮惡趣，因為業不具足。』

須陀洹雖然有通過修道斷除的不凈業，但沒有通過見道斷除的業，沒有對治的因緣，所以不會墮入惡趣。這是因為業具足與不具足的原因。就像車子的兩個輪子都完好才能執行，一個輪子壞了就無法執行。這種情況也是如此。鳥的譬喻也是這樣。愚者會墮入惡趣，智者不會。凡夫會墮入惡趣，聖人不會。犯戒者會墮入惡趣，持戒者不會。噁心會墮入惡趣，善心不會。如《修多羅品》（Sutra Section）所說。食物選擇品將在後面講述，現在要說的是：

『四種食物在欲界，四種生趣也是這樣；三種食物在上二界，段食在那裡沒有。』

四種食物在欲界，指的是欲界有四種食物。四種生趣也是這樣，指的是四生五趣也有四種食物。地獄中的鐵丸洋銅，雖然會增加痛苦，但因為飢渴，所以也稱為食物，以及冷風觸身也稱為食物。三種食物在上二界，段食在那裡沒有，指的是色界（Rupadhatu，色界）和無色界（Arupadhatu，無色界）沒有段食，因為身體輕微，沒有形色。問：各個趣中哪種食物最盛？答：

『在餓鬼趣中，意思食最為盛，以及卵生眾生也是，三無色界也是如此。』

【English Translation】 There are four ways of entering a womb: The first is knowing, 'I enter the womb in this way.' The second is knowing, 'I dwell in the womb in this way.' The third is knowing, 'I emerge from the womb in this way.' Question: Who are these beings who enter the womb in these ways? Answer:

'The first does not have pure karma, nor does he seek wisdom; the middle two each accomplish one; the fourth accomplishes both.'

The first to enter the womb is one whose good karma is impure and who does not seek wisdom. The second to enter the womb is one whose karma is pure but who does not seek wisdom. The third to enter the womb is one who seeks wisdom but whose karma is impure. The fourth to enter the womb is one who accomplishes both wisdom and pure karma. It is also said that the first to enter the womb are all sentient beings, the second is a Chakravartin (轉輪王, an ideal universal ruler who possesses the wheel jewel), the third is a Pratyekabuddha (辟支佛, a solitary enlightened Buddha), and the fourth is a Tathagata (如來, one of the titles of the Buddha). Question: Does a Srotapanna (須陀洹, stream-enterer, the first stage of enlightenment) have impure karma? If so, why does he not fall into the evil realms? If not, he should be free from desire, which is impossible. Answer:

'One who dwells in the first fruit has one kind of impure karma, but does not fall into the evil realms, because the karma is not complete.'

Although a Srotapanna (須陀洹) has impure karma that is being cut off through cultivation, he does not have karma that is cut off through the path of seeing, and there is no cause for opposition, therefore he does not fall into the evil realms. This is because of the completeness and incompleteness of karma. Just as a cart with two complete wheels can move, but one wheel being broken makes it unable to function. It is the same in this case. The analogy of the bird is also the same. Fools fall into the evil realms, not the wise. Ordinary people fall into the evil realms, not the noble ones. Those who break the precepts fall into the evil realms, not those who uphold the precepts. Evil minds fall into the evil realms, not good minds. As it is said in the Sutra Section (修多羅品). The section on the choice of food will be discussed later, now we will discuss:

'Four kinds of food are in the desire realm, and the four kinds of birth are also the same; three kinds of food are in the upper two realms, and coarse food is not there.'

Four kinds of food are in the desire realm, meaning that the desire realm has four kinds of food. The four kinds of birth are also the same, meaning that the four births and five realms also have four kinds of food. In hell, iron balls and molten copper, although they increase suffering, are called food because of hunger and thirst, and the touch of cold wind on the body is also called food. Three kinds of food are in the upper two realms, and coarse food is not there, meaning that the Form Realm (Rupadhatu, 色界) and the Formless Realm (Arupadhatu, 無色界) do not have coarse food, because the body is light and there is no form. Question: Which food is most prevalent in each realm? Answer:

'In the realm of hungry ghosts, intentional food is most prevalent, and so are egg-born beings, and so are the three formless realms.'

于彼餓鬼趣意思食為增者。餓鬼趣意思食增。以彼意行多故。及與諸卵生者。彼亦意思食增。以彼處卵生常念母故。得不爛壞。三無色亦然者。除非想非非想。餘三無色亦意思食增。意行多故。

胎生摶食增　　謂彼人趣中　地獄識食增　　第一有亦然

胎生摶食增謂彼人趣中者。胎生者人趣中摶食增多。以摶食持身故。地獄識食增第一有亦然者。地獄識食增。識持名色故。非想非非想亦識食增。以識持名故。

欲天如人趣　　色界觸食增　及與畜生趣　　濕生亦復然

欲天如人趣者。欲界天摶食增。色界觸食增者。色界天觸食增。受修禪故。及與畜生趣濕生亦復然者。畜生趣中濕生者觸食增。持義是食義。如榰持瓶安住不壞。如是以食持身。身則不壞。牽有故說食。問若然者一切有漏法是食。牽有故。答增上故說力。能牽有故說食。有二事故名食。謂前方便牽。牽已復長養。問何故說四是食。答此不應問一切難起。但隨量所應故說四。彼摶食者。長養諸根四大故說食。觸者長養心心法故說食。意思者長養當來有故說食。識者長養名色故說食。是故說四食。問若歸依佛法僧者(梵音中三寶名覆護歸依趣向義應云歸趣佛覆護法僧亦如是)。為何所歸。三寶各二種。佛有二種身。謂生身及法身

【現代漢語翻譯】現代漢語譯本對於那些以思念食物為生的餓鬼道眾生來說，他們的思食會增長。這是因為他們的意念活動非常強烈。對於卵生眾生來說，他們的思食也會增長，因為他們總是思念母親，所以身體不會腐爛。在三個無色界也是如此，除了非想非非想處天，其餘三界眾生的思食都會增長，因為他們的意念活動非常強烈。

胎生眾生的摶食增長，主要是在人道中。地獄眾生的識食增長，第一有（指地獄道的最初生）也是如此。

胎生眾生的摶食增長，主要是在人道中。胎生眾生在人道中，主要依靠摶食來維持身體。地獄眾生的識食增長，第一有也是如此。地獄眾生的識食增長，是因為意識維持著名色（精神和物質現象）。非想非非想處天的識食也會增長，因為意識維持著名（精神現象）。

欲界天道眾生如同人道一樣，觸食增長。以及畜生道和濕生眾生，也是如此。

欲界天道眾生如同人道一樣。欲界天道眾生的摶食增長。觸食增長指的是天道眾生的觸食增長，因為他們通過禪定來獲得感受。畜生道和濕生眾生也是如此。畜生道中的濕生眾生，他們的觸食增長。『持』是食物的含義，就像用支架支撐瓶子，使其安穩不壞一樣，食物維持身體，使身體不壞。因為食物牽引著生命的存在，所以稱為『食』。如果這樣說，那麼一切有漏法（有煩惱的法）都是食，因為它們牽引著生命的存在。回答是，因為增上的緣故，所以說『力』，因為能夠牽引生命的存在，所以稱為『食』。有兩種原因被稱為『食』，一是前方便的牽引，二是牽引之後又加以長養。為什麼要說四種食呢？回答是，這個問題不應該問一切，因為很難全部解釋清楚，只是根據所應解釋的量來說四種食。摶食能夠長養諸根和四大，所以稱為食。觸能夠長養心和心法，所以稱為食。意思能夠長養未來的生命存在，所以稱為食。識能夠長養名色，所以稱為食。因此說四種食。如果皈依佛(Buddha)法(Dharma)僧(Sangha)三寶(Triratna)，（梵語中三寶的含義是覆護、歸依、趣向，應該說歸趣佛，覆護法僧也是如此），那麼應該歸依什麼呢？三寶各有兩種。佛有兩種身，即生身和法身。

【English Translation】 English version For those hungry ghosts (preta) whose sustenance is based on ideation (manas-ahara), their ideation-food increases because their mental activities are abundant. And for those born from eggs (anda-ja), their ideation-food also increases because they constantly think of their mothers, so their bodies do not decay. It is the same in the three formless realms (arupa-dhatu), except for the Realm of Neither Perception Nor Non-Perception (nevasannasanayatana); the ideation-food of beings in the other three formless realms increases because their mental activities are abundant.

The bolus-food (kavala-ahara) of womb-born beings (jarayu-ja) increases, especially among humans. The consciousness-food (vijnana-ahara) of beings in hell (naraka) increases, and so it is in the first existence (prathama-bhava).

The bolus-food of womb-born beings increases, especially among humans. Womb-born beings in the human realm mainly rely on bolus-food to sustain their bodies. The consciousness-food of beings in hell increases, and so it is in the first existence. The consciousness-food of beings in hell increases because consciousness sustains name and form (nama-rupa). The consciousness-food of beings in the Realm of Neither Perception Nor Non-Perception also increases because consciousness sustains name (nama).

The desire realm gods (kama-deva) are like humans; contact-food (sparsha-ahara) increases. And so it is with beings in the animal realm (tiryagyoni) and those born from moisture (samsveda-ja).

The desire realm gods are like humans. The bolus-food of desire realm gods increases. Contact-food increases, referring to the contact-food of the gods increasing because they experience sensations through meditation. And so it is with beings in the animal realm and those born from moisture. For those born from moisture in the animal realm, their contact-food increases. 『Sustaining』 is the meaning of food, just as a support holds a bottle, keeping it stable and unbroken. Similarly, food sustains the body, preventing it from decaying. Because food draws existence, it is called 『food』. If that is the case, then all conditioned dharmas (sasrava-dharma) are food because they draw existence. The answer is that it is called 『power』 because of its enhancing effect, and it is called 『food』 because it can draw existence. There are two reasons why something is called 『food』: first, it draws as a preliminary action; second, it nourishes after drawing. Why are four foods mentioned? The answer is that this question should not be asked about everything, as it is difficult to explain everything completely. Only four foods are mentioned according to what should be explained. Bolus-food nourishes the sense organs and the four great elements (maha-bhuta), so it is called food. Contact nourishes the mind (citta) and mental factors (caitasika), so it is called food. Ideation nourishes future existence, so it is called food. Consciousness nourishes name and form, so it is called food. Therefore, four foods are mentioned. If one takes refuge in the Buddha (Buddha), the Dharma (Dharma), and the Sangha (Sangha) (in Sanskrit, the meaning of the Three Jewels (Triratna) is protection, refuge, and direction; it should be said that one takes direction towards the Buddha, and the Dharma and Sangha also provide protection), then what should one take refuge in? Each of the Three Jewels has two aspects. The Buddha has two bodies: the physical body (rupa-kaya) and the Dharma body (dharma-kaya).

。法亦二種。謂第一義涅槃法及一切無我法。僧亦二種。謂第一義僧及等僧。為歸何等。答。

歸依彼諸佛　　所得無學法　涅槃無上法　　僧學無學法

諸佛所成就無學法名為佛。歸者歸佛所得無學法名歸佛。不歸佛所成就無諍等諸有漏法。自性不解脫故。以是故當知亦除生身。若言于如來所起噁心傷足出血不得無間罪者不然。何以故。起噁心故。謂于佛所得無學法起噁心而傷足故得無間罪。複次壞佛所得無學功德所依故。所依壞故依者亦壞。如瓶壞乳亦壞。歸依愛盡名歸法。善故常故。當知除余法。以余法無善及常故。歸依僧所得學無學法名歸僧。不歸僧所成就非學非無學法及生身。以有漏故。亦非等僧可壞故。問歸依以何為自性。答有說。口業自性。言說假合故。復有說亦身口業自性。戒自性故。問歸依有何義。答覆護義是依義。安慰義是依義。以是因緣故歸依。是受律儀門。修多羅品說四不壞凈言。擇品當廣說今當說。

緣覺菩薩道　　及與三真諦　于彼無垢信　　是法不壞凈

辟支佛所得三根及眷屬。一切菩薩所修行道及苦集滅諦。緣此諸法起無漏信。是名不壞緣法。不壞凈壞緣后當說。

隨生清凈戒　　佛僧如歸說　此事有二種　　說有四種名

隨生清凈戒者。謂

【現代漢語翻譯】現代漢語譯本：法也有兩種，即第一義涅槃法和一切無我法。僧也有兩種，即第一義僧和等僧。那麼，應當歸依哪一種呢？回答：

歸依彼諸佛　　所得無學法　　涅槃無上法　　僧學無學法

諸佛所成就的無學法名為佛。歸依者歸依佛所得的無學法，這才是歸依佛。不歸依佛所成就的無諍等諸有漏法，因為其自性不解脫。因此，應當知道也排除了生身。如果說對如來生起噁心，傷害其足部出血，不會得無間罪，這是不對的。為什麼呢？因為生起噁心的緣故。是指對於佛所得的無學法生起噁心，並且傷害其足部，所以會得無間罪。再者，因為破壞了佛所得無學功德的所依處。所依處壞了，依者也會壞。如同瓶子壞了，牛奶也會壞掉。歸依愛盡（指滅盡一切貪愛）名為歸依法，因為它是善的、常的。應當知道排除了其餘的法，因為其餘的法沒有善和常的性質。歸依僧所得的學法和無學法，這才是歸依僧。不歸依僧所成就的非學非無學法以及生身，因為它們是有漏的。也不是等僧，因為等僧是可以被破壞的。問：歸依以什麼為自性？答：有人說，以口業為自性，因為言說是假合的。也有人說，也以身口業為自性，因為戒是自性的緣故。問：歸依有什麼意義？答：覆護的意義是依的意義，安慰的意義是依的意義。因為這個因緣，所以要歸依。這是受律儀的門徑。《修多羅品》中說四不壞凈，在《擇品》中會詳細說明，現在先簡單說一下：

緣覺菩薩道　　及與三真諦　　于彼無垢信　　是法不壞凈

辟支佛（Pratyekabuddha）所得的三根（三種無漏根）以及眷屬，一切菩薩（Bodhisattva）所修行的道以及苦集滅諦（duhkha, samudaya, nirodha, the truths of suffering, its origin, its cessation），緣于這些法生起無漏的信心，這叫做不壞緣法。不壞凈壞緣的詳細內容後面會講到。

隨生清凈戒　　佛僧如歸說　　此事有二種　　說有四種名

隨生清凈戒，是指...

【English Translation】 English version: Furthermore, there are two types of Dharma: the Dharma of ultimate Nirvana (Nirvana) and the Dharma of all non-self (Anatta). There are also two types of Sangha: the Sangha of ultimate meaning and the Sangha of equality. Which should one take refuge in? The answer is:

Taking refuge in those Buddhas, The unconditioned Dharma obtained, Nirvana, the supreme Dharma, The Sangha of learning and unconditioned Dharma.

The unconditioned Dharma achieved by the Buddhas (Buddha) is called 'Buddha'. The refuge-taker takes refuge in the unconditioned Dharma obtained by the Buddha, which is called 'taking refuge in the Buddha'. One does not take refuge in the conditioned Dharmas, such as non-contention, achieved by the Buddha, because their nature is not liberated. Therefore, it should be known that the physical body is also excluded. If it is said that causing harm to the Tathagata (Tathagata), causing blood to flow from his foot, does not result in an irreversible offense, that is not correct. Why? Because of the arising of evil intent. It refers to the arising of evil intent towards the unconditioned Dharma obtained by the Buddha, and causing harm to his foot, which results in an irreversible offense. Furthermore, it is because the basis of the unconditioned merits obtained by the Buddha is destroyed. When the basis is destroyed, the one who relies on it is also destroyed, just as when a bottle is broken, the milk is also spoiled. Taking refuge in the exhaustion of craving is called 'taking refuge in the Dharma', because it is good and permanent. It should be known that other Dharmas are excluded, because other Dharmas do not have the qualities of goodness and permanence. Taking refuge in the learning and unconditioned Dharma obtained by the Sangha is called 'taking refuge in the Sangha'. One does not take refuge in the non-learning and non-unconditioned Dharma achieved by the Sangha, nor in the physical body, because they are conditioned. Nor is it the Sangha of equality, because the Sangha of equality can be destroyed. Question: What is the nature of taking refuge? Answer: Some say that it is the nature of verbal karma, because speech is a false construct. Others say that it is also the nature of bodily and verbal karma, because precepts (sila) are the nature. Question: What is the meaning of taking refuge? Answer: The meaning of protection is the meaning of refuge, and the meaning of comfort is the meaning of refuge. Because of this cause, one should take refuge. This is the gateway to receiving vows. The Sutra (Sutra) section speaks of the four kinds of unwavering faith. The Selection Section will explain this in detail, but for now, let's briefly mention:

The path of the Pratyekabuddha (Pratyekabuddha), And the three noble truths (Tri-satya), With pure faith in them, This is unwavering purity in the Dharma.

The three roots (three unconditioned roots) and retinue obtained by the Pratyekabuddha, the path practiced by all Bodhisattvas (Bodhisattva), and the truths of suffering, its origin, and its cessation (duhkha, samudaya, nirodha), arising unconditioned faith in these Dharmas is called unwavering connection with the Dharma. The details of unwavering purity and its connection will be discussed later.

The pure precepts that arise spontaneously, The Buddha and Sangha, as explained in taking refuge, This matter has two aspects, Said to have four names.

The pure precepts that arise spontaneously refer to...

無漏隨生身口業。是賢聖所重戒。是名戒不壞凈。佛僧如歸說者。佛及僧當知如前歸依說。彼緣佛法無漏信。是于佛不壞凈緣。僧法無漏信。是于僧不壞凈。若緣佛所得無漏法及菩薩所得學法。是名壞緣法不壞凈。如是緣佛辟支佛法聲聞法乃至一切學無學法。是亦名壞緣法不壞凈。問不壞凈有幾事。答此事有二種。謂信及戒。信者心凈。戒者四大凈。說有四種名者。事緣建立故有四。以信緣別故為三種。知凈者。若知若得若持清凈。問何所知。答四真諦。復有說者名不壞凈。如首羅長者。複次勇猛故不斷。有說者名不壞凈。如依長者(此二長者皆得初道魔不能壞不能斷各依己自說為名)。問云何次第。答佛知凈在前。佛是根本。以說故。問佛何所能。答曰覺法。問誰持法。答曰僧。問彼僧云何得一味。答曰聖戒。複次能說者為佛。何所說。謂法為誰說。謂僧誰持法。謂戒。複次良醫者佛。治病者法。看病者僧。藥者聖戒。是名次第說。彼于苦集諦及下根。于道諦一因緣得不壞凈。謂信也(三根于苦集盡生信厭下根于道未能愛樂唯信也)。彼于滅諦及中上根。于道諦二因緣得不壞凈。謂信及欲樂(三根于滅悉皆愛樂中上根于道乃能愛樂信俱有)。修多羅品說沙門果。擇品當廣說今當說。

所謂沙門果　　無為亦有為

【現代漢語翻譯】現代漢語譯本無漏隨身口意產生的業，是賢聖所重視的戒律，這稱為『戒不壞凈』。如果有人說歸依佛和僧，那麼佛和僧應當知道，如前所說的歸依。他們因為佛法而生起的無漏信心，是對佛的『不壞凈』的因緣。因為僧法而生起的無漏信心，是對僧的『不壞凈』。如果因為佛所證得的無漏法，以及菩薩所證得的學法，這稱為『壞緣法不壞凈』。像這樣，因為佛、辟支佛（Pratyekabuddha，獨覺佛）法、聲聞（Śrāvaka，聽聞佛法而悟道的修行者）法，乃至一切有學無學之法，這也稱為『壞緣法不壞凈』。

問：『不壞凈』有幾件事？答：這件事有兩種，即信心和戒律。信心是心清凈，戒律是四大（地、水、火、風）清凈。說有四種名稱，是因為事、緣建立的緣故才有四種。因為信心的因緣不同，所以分為三種。知道清凈的人，如果知道、得到、持有清凈。

問：知道什麼？答：四真諦（Four Noble Truths，苦、集、滅、道）。

又有人說名為『不壞凈』，如首羅長者。其次，因為勇猛而不間斷，有人說名為『不壞凈』，如依長者（這兩位長者都證得了初果，魔不能破壞，不能斷絕，各自依據自己的證悟而說）。

問：什麼是次第？答：佛的知凈在前，佛是根本，因為佛說法。問：佛能做什麼？答：覺悟法。問：誰持法？答：僧。問：僧如何得到一味？答：聖戒。其次，能說法的是佛，說什麼？說法。為誰說？為僧說。誰持法？戒律。其次，良醫是佛，治療疾病的是法，看護病人的是僧，藥物是聖戒。這稱為次第說。他們對於苦集二諦以及下根器的人，對於道諦以一種因緣得到『不壞凈』，即信心（三根對於苦集都生起信心，厭離，下根對於道未能愛樂，唯有信心）。他們對於滅諦以及中上根器的人，對於道諦以兩種因緣得到『不壞凈』，即信心和欲樂（三根對於滅都愛樂，中上根對於道才能愛樂，信心和欲樂都有）。

修多羅品（Sūtra，經）中說了沙門果（Śrāmaṇaphala，出家修道所證得的果位），擇品中應當廣說，現在先說：

所謂的沙門果，無為也有有為。

【English Translation】 English version The karma arising from body, speech, and mind that is free from outflows (anāsrava), is the precept valued by the virtuous and noble ones. This is called 'precepts of non-corrupt purity'. If someone says they take refuge in the Buddha and the Sangha, then the Buddha and the Sangha should know that the refuge is as previously stated. The outflow-free faith that arises in them because of the Buddha's teachings (Dharma), is the condition for 'non-corrupt purity' in relation to the Buddha. The outflow-free faith that arises because of the Sangha's teachings (Dharma), is the condition for 'non-corrupt purity' in relation to the Sangha. If it is because of the outflow-free Dharma attained by the Buddha, and the learning Dharma attained by the Bodhisattvas, this is called 'corrupt condition, Dharma of non-corrupt purity'. Like this, because of the Buddha, Pratyekabuddha (獨覺佛, Solitary Buddha) Dharma, Śrāvaka (聽聞佛法而悟道的修行者, Hearer) Dharma, and even all learning and non-learning Dharmas, this is also called 'corrupt condition, Dharma of non-corrupt purity'.

Question: How many things are there in 'non-corrupt purity'? Answer: There are two things in this matter, namely faith and precepts. Faith is purity of mind, and precepts are purity of the four great elements (earth, water, fire, and wind). Saying there are four names is because there are four due to the establishment of things and conditions. Because the conditions of faith are different, they are divided into three. Those who know purity, if they know, attain, and hold purity.

Question: What do they know? Answer: The Four Noble Truths (苦、集、滅、道).

Also, some say it is called 'non-corrupt purity', like the householder Sula. Secondly, because of courage and non-interruption, some say it is called 'non-corrupt purity', like the householder I (These two householders have both attained the first fruit, which demons cannot destroy or cut off, and each speaks according to their own realization).

Question: What is the order? Answer: The Buddha's knowing purity comes first, the Buddha is the root, because the Buddha teaches the Dharma. Question: What can the Buddha do? Answer: Awaken to the Dharma. Question: Who holds the Dharma? Answer: The Sangha. Question: How does the Sangha attain one taste? Answer: The noble precepts. Secondly, the one who can teach the Dharma is the Buddha. What does he teach? The Dharma. For whom does he teach? For the Sangha. Who holds the Dharma? The precepts. Secondly, the good doctor is the Buddha, the one who cures the disease is the Dharma, the one who takes care of the patient is the Sangha, and the medicine is the noble precepts. This is called the order of speaking. They attain 'non-corrupt purity' in relation to the Truth of Suffering and the Truth of Accumulation, and for those of inferior faculties, in relation to the Truth of the Path, with one condition, namely faith (the three faculties all give rise to faith and aversion to suffering and accumulation, and the inferior faculties are unable to love and delight in the Path, only faith). They attain 'non-corrupt purity' in relation to the Truth of Cessation and for those of medium and superior faculties, in relation to the Truth of the Path, with two conditions, namely faith and desire (the three faculties all love and delight in cessation, and the medium and superior faculties are able to love and delight in the Path, both faith and desire are present).

The Sūtra (經) chapter speaks of the fruits of the Śrāmaṇaphala (出家修道所證得的果位, fruits of the ascetic life), which should be discussed extensively in the chapter on discernment, but now let us first say:

What is called the fruits of the ascetic life, Is both unconditioned and conditioned.

有為學果三　　無學果第四

二種沙門果。有為及無為。有為學果有三。有為無學果第四。一切無為悉非學非無學。

八十九聖人　　沙門無為果　亦說于有為　　一切沙門道

彼見道八忍。是沙門八智。是沙門有為果。八種煩惱斷。是沙門無為果。欲界修道離欲九無礙道。是沙門九解脫道。是沙門有為果。九種煩惱斷。是沙門無為果。如是乃至非想非非想離欲盡當知。顯現故世尊說四。以此處五因緣具故。謂舍曾道得未曾道。結盡。得一味解脫。頓得八智。一時修十六行。以此處道決定及決定究竟故。若斷者所作及所作究竟。問頗一念頃一智知一切法邪。答無也。何以故。

雖知一切空　　而非知一切　除其共相應　　自性亦復然

若此智生知一切法空及無我。而不知自己自性。不自顧如指端不自觸。此亦如是。又無二決定故。無有一智二決定。自知知他亦不知相應法共。一行一緣故。一切相應品法同行同緣。不知共有法。一果故。同決定轉故。此智聞慧思慧非修慧。何以故。修慧者分段緣故。是故說欲界色界。以無色界聞思非分故。問對治幾種。答。

所謂斷對治　　壞持及遠分　此四應當知　　是名對治種

有四種對治。所謂斷對治。壞對治。持對治。遠分對

【現代漢語翻譯】現代漢語譯本有為學果有三種，無學果有第四種。

有兩種沙門果（Śrāmaṇa-phala，修道者的果報）：有為和無為。有為的學果有三種，有為的無學果有第四種。一切無為法都不是學果，也不是無學果。

八十九位聖人，沙門的無為果，也說是屬於有為法。一切沙門之道都是如此。

他們見道時的八忍（kṣānti，對真理的忍可），是沙門的八智（jñāna，智慧）。這是沙門有為果。斷除八種煩惱，是沙門的無為果。欲界修道離欲的九無礙道（anantarya-mārga，無間道），是沙門的九解脫道（vimukti-mārga，解脫道）。這是沙門有為果。斷除九種煩惱，是沙門的無為果。像這樣乃至非想非非想處離欲的道理，應當知道。因為顯現的緣故，世尊說了四種果位。因為此處五種因緣具足的緣故，也就是捨棄了曾經之道，得到了未曾之道，結使斷盡，得到了一味解脫（ekarasa-vimukti，單一滋味的解脫），頓然獲得八智，一時修習十六行相。因為此處道是決定的，而且是決定究竟的緣故。如果斷除者所作已作，所作究竟。問：難道在一念之間，一種智慧就能知曉一切法嗎？答：不是的。為什麼呢？

雖然知道一切是空，但並非知曉一切。除了與其共同相應的，自性也是這樣。

如果這種智慧生起，知道一切法是空和無我，卻不知道自己的自性。不能自我顧及，就像指尖不能自我觸碰一樣。這裡也是這樣。又因為沒有二種決定，沒有一種智慧有兩種決定。自己知道，也知道他人，也不知道相應的共同法。因為一行一緣的緣故，一切相應品法同行同緣，不知道共有的法。因為一果的緣故，同決定轉的緣故。這種智慧是聞慧（śruta-mayī prajñā，聽聞而得的智慧）、思慧（cintā-mayī prajñā，思惟而得的智慧），不是修慧（bhāvanā-mayī prajñā，修習而得的智慧）。為什麼呢？因為修慧是分段緣的緣故。所以說欲界。因為沒有聞思不是分段的緣故。問：對治有幾種？答：

所謂斷對治，壞對治，持對治，遠分對治。這四種應當知道，這就是對治的種類。

有四種對治，所謂斷對治（prahāṇa-pratipakṣa，斷除的對治）、壞對治（vikṣambhaṇa-pratipakṣa，破壞的對治）、持對治（tad-avasthā-pratipakṣa，保持的對治）、遠分對治（dūraṅgama-pratipakṣa，遠離的對治）。

【English Translation】 English version The fruit of learning with outflows is threefold; the fruit of no-learning is the fourth.

There are two kinds of Śrāmaṇa-phala (fruit of asceticism): with outflows and without outflows. The fruit of learning with outflows is threefold; the fruit of no-learning with outflows is the fourth. All that is without outflows is neither learning nor no-learning.

The eighty-nine saints, the fruit of the Śrāmaṇa without outflows, is also said to belong to that with outflows. All the paths of the Śrāmaṇa are like this.

Their eight kṣānti (forbearances, acceptances) in the path of seeing are the eight jñāna (knowledges, wisdoms) of the Śrāmaṇa. This is the fruit of the Śrāmaṇa with outflows. The cutting off of the eight kinds of afflictions is the fruit of the Śrāmaṇa without outflows. The nine anantarya-mārga (paths of immediate consequence, paths of no interval) of detachment from desire in the path of cultivation in the desire realm are the nine vimukti-mārga (paths of liberation) of the Śrāmaṇa. This is the fruit of the Śrāmaṇa with outflows. The cutting off of the nine kinds of afflictions is the fruit of the Śrāmaṇa without outflows. Thus, even up to the detachment from desire in the realm of neither perception nor non-perception, one should know. Because of the manifestation, the World-Honored One spoke of four fruits. Because in this place, the five conditions are complete, namely, abandoning the path that was once attained, attaining the path that was never attained, the exhaustion of fetters, obtaining the ekarasa-vimukti (liberation of one flavor), suddenly obtaining the eight knowledges, and cultivating the sixteen aspects at once. Because in this place, the path is definite and definitely ultimate. If the cutter has done what needs to be done and has completed what needs to be completed. Question: Is it possible that in a single moment, one wisdom knows all dharmas? Answer: No. Why?

Although it knows that all is empty, it does not know everything. Except for what is jointly corresponding, its own nature is also like that.

If this wisdom arises, knowing that all dharmas are empty and without self, it does not know its own nature. It cannot attend to itself, just as the fingertip cannot touch itself. It is also like this here. Moreover, because there are no two determinations, there is no one wisdom with two determinations. Knowing itself, it also knows others, but it does not know the corresponding common dharmas. Because of one practice and one condition, all corresponding dharmas practice and condition together, not knowing the common dharmas. Because of one fruit, because of the same determined turning. This wisdom is śruta-mayī prajñā (wisdom arising from hearing), cintā-mayī prajñā (wisdom arising from thinking), not bhāvanā-mayī prajñā (wisdom arising from meditation). Why? Because bhāvanā-mayī prajñā is conditioned by segments. Therefore, it is said that the desire realm **. Because without ** hearing and thinking are not segmented. Question: How many kinds of antidotes are there? Answer:

So-called prahāṇa-pratipakṣa (antidote of abandonment), vikṣambhaṇa-pratipakṣa (antidote of destruction), tad-avasthā-pratipakṣa (antidote of maintenance), and dūraṅgama-pratipakṣa (antidote of distance). These four should be known; these are called kinds of antidotes.

There are four kinds of antidotes, namely, prahāṇa-pratipakṣa (antidote of abandonment), vikṣambhaṇa-pratipakṣa (antidote of destruction), tad-avasthā-pratipakṣa (antidote of maintenance), and dūraṅgama-pratipakṣa (antidote of distance).

治。斷對治者。無礙道斷煩惱得故。壞對治者。于緣中作過行故。謂無常苦空非我等。如是比。持對治者。與煩惱斷得合。謂解脫道及后諸餘與煩惱斷得合。遠分對治者。解脫道為首。苦法忍是見苦所斷煩惱。斷對治及壞對治。于余欲界系法。壞對治。若欲愛盡超升離生苦法忍。亦是遠分對治。如是一切道隨其義盡當知。修多羅品說修義。擇品當廣說今當說。

初得若習行　　對治及斷修　當知此四種　　是名為修義

四種修。謂得修。行修。對治修。斷修。得修者。謂初得未曾得有為功德。習修者。謂曾得善法相續生。對治修者。謂修四種對治名為對治修。是有漏法敵對治道。斷修者。謂斷煩惱故。修道是斷煩惱得義(上取能治能斷為修今取所治所斷為修依下四句可知也)。有法得修及習修非對治修斷修。作四句。初句無漏有為法。第二句不善法無記有為法。第三句善有漏法。第四句無為法。有說。六種修。前四及分別修防護修。分別修者。如修多羅說。謂此身發毛爪齒。如是比。防護修者。謂根如所說善調御六根。如是廣說。如是好者。謂四種修。如前說。此二種修。斷修對治修所攝。已說見道修道決定相。差別義今當說。

煩惱通三界　　若見斷二種　二斷則三種　　俱見道前行

若

【現代漢語翻譯】現代漢語譯本：治。斷對治者：指無礙道斷除煩惱而證得解脫。壞對治者：指在因緣中錯誤地運用對治方法，例如錯誤地理解無常、苦、空、非我等法。持對治者：指與斷除煩惱的證得相結合的對治，即解脫道以及之後所有與斷除煩惱的證得相結合的法。遠分對治者：指以解脫道為首，苦法忍（Kṣānti-duḥkha-dharma，對苦諦的忍）是見苦所斷煩惱的斷對治和壞對治。對於其餘欲界系法，壞對治。如果欲愛已盡，超升離生，苦法忍也是遠分對治。像這樣，一切道都應根據其含義來理解。《修多羅品》中講述了修的含義，擇品中將詳細說明，現在先簡要說明。

初得若習行，對治及斷修，當知此四種，是名為修義。

四種修：即得修、行修、對治修、斷修。得修：指初次獲得未曾獲得的有為功德。習修：指曾經獲得的善法相續不斷地生起。對治修：指修習四種對治，稱為對治修，是有漏法敵對治道。斷修：指因為斷除煩惱而修道，是斷除煩惱而證得解脫的含義（以上是從能對治、能斷的角度來說修，現在從所對治、所斷的角度來說修，可以根據下面的四句來理解）。有些法是得修和習修，但不是對治修和斷修，可以作四句來分析。第一句：無漏有為法。第二句：不善法、無記有為法。第三句：善有漏法。第四句：無為法。有人說有六種修，即前四種以及分別修、防護修。分別修：如修多羅（sūtra，經）所說，指觀察身體的發毛爪齒等。防護修：指如經中所說，善於調御六根。如果這樣理解更好，即四種修如前所述，這兩種修包含在斷修和對治修中。已經說明了見道和修道的決定相和差別義，現在將說明。

煩惱通三界，若見斷二種，二斷則三種，俱見道前行。

如果...

【English Translation】 English version: Cure. 'Cure by severance' refers to the unobstructed path (anāvaraṇa-mārga) severing afflictions and attaining liberation. 'Cure by destruction' refers to acting wrongly within conditions, such as incorrectly understanding impermanence (anitya), suffering (duḥkha), emptiness (śūnyatā), non-self (anātman), etc. 'Cure by maintenance' refers to the cure that combines with the attainment of severance of afflictions, namely the path of liberation (vimukti-mārga) and all subsequent factors that combine with the attainment of severance of afflictions. 'Remote cure' refers to the path of liberation as the foremost, and the forbearance of the dharma of suffering (Kṣānti-duḥkha-dharma) is the cure by severance and cure by destruction of afflictions severed by seeing suffering. Regarding the remaining dharmas of the desire realm (kāmadhātu), it is the cure by destruction. If desire-attachment is exhausted, transcending and departing from birth, the forbearance of the dharma of suffering is also a remote cure. Thus, all paths should be understood according to their meaning. The Sūtra section speaks of the meaning of cultivation (bhāvanā), which will be explained in detail in the Selection section; now I will explain briefly.

'Initial attainment, repeated practice, cure, and severance-cultivation, know these four as the meaning of cultivation.'

Four types of cultivation: namely, attainment-cultivation, practice-cultivation, cure-cultivation, and severance-cultivation. Attainment-cultivation refers to initially attaining previously unattained conditioned merits. Practice-cultivation refers to the continuous arising of previously attained wholesome dharmas. Cure-cultivation refers to cultivating the four cures, called cure-cultivation, which is the antidote path to afflicted conditioned dharmas. Severance-cultivation refers to cultivating the path because of severing afflictions, which is the meaning of attaining liberation by severing afflictions (the above takes the perspective of what can cure and sever to define cultivation; now it takes the perspective of what is cured and severed to define cultivation, which can be understood based on the following four sentences). Some dharmas are attainment-cultivation and practice-cultivation but not cure-cultivation and severance-cultivation, which can be analyzed into four categories. The first category: unconditioned conditioned dharmas. The second category: unwholesome dharmas, unspecified conditioned dharmas. The third category: wholesome conditioned dharmas. The fourth category: unconditioned dharmas. Some say there are six types of cultivation, namely the previous four plus discrimination-cultivation and protection-cultivation. Discrimination-cultivation, as the Sūtra says, refers to observing the body's hair, nails, teeth, etc. Protection-cultivation refers to, as the Sūtra says, skillfully controlling the six senses. If understood in this way, it is better, namely the four types of cultivation as previously mentioned, and these two types of cultivation are included in severance-cultivation and cure-cultivation. The definite characteristics and differences between the path of seeing (darśana-mārga) and the path of cultivation have been explained; now I will explain.

'Afflictions pervade the three realms; if severed by seeing, there are two types; with two severances, there are three types; all precede the path of seeing.'

If...

煩惱三界系。見道斷。謂五見及疑。此見道前行二種(五見疑定見道前斷愛慢無明與見俱滅實雖未盡名已悉攝隨見受名名為前行下修道不待見道故修道前行)。或見道斷。或見道修道斷。云何見道斷。若結非想非非想處系。隨信行隨法行無間忍斷。彼非想非非想處系此以地定故說。隨信行隨法行此以人定故說。無間忍此以對治定故說。斷者此以所作定故說。云何見道修道斷。謂八地。若凡夫斷修道斷。若聖人斷見道斷。問何故凡夫斷煩惱一向修道邪。答凡夫不能部分舍煩惱。如是見斷如是修斷。複次凡夫不能一種道斷九種故。若三界五種。謂愛慢無明。此見道前行三種。或見道斷或修道斷。或見道修道斷。若彼煩惱非想非非想處系。隨信行隨法行無間忍斷。是見道斷。若九地學見跡修道斷。是修道斷。餘八地。若凡夫斷修道斷。若聖人斷見道斷。

若欲界煩惱　　五行有二種　彼修齊限故　　說修道前行

若欲界五行。彼修道前行二種。或修道斷。或見道修道斷。若學見跡修道斷是修道斷。余若凡夫斷修道斷。若聖人斷見道斷。彼決定前斷是故說前行。問前說緣此諸緣何時作事。答。

次第緣所作　　說彼法生時　緣緣所作業　　彼法滅時說

次第緣所作說彼法生時者。生時是未來。與轉俱

【現代漢語翻譯】現代漢語譯本煩惱分為三界所繫縛的煩惱，以及見道所斷的煩惱。見道所斷的煩惱包括五見（身見、邊見、邪見、見取見、戒禁取見）和疑。這裡所說的『見道前行二種』，指的是五見和疑。這在見道之前就被斷除。（五見、疑、定見道前斷的愛、慢、無明，與見解一同滅除，實際上雖然未完全斷盡，但名稱上已經全部包括，隨著見解而得名，稱為前行。下文所說的修道，不等待見道，所以稱為修道前行）。或者說是見道所斷，或者說是見道和修道共同斷除。什麼是見道所斷呢？如果結縛在非想非非想處（既不是『有想』也不是『無想』的禪定境界）的煩惱，隨著隨信行（跟隨他人教導而修行的人）、隨法行（自己觀察法理而修行的人）在無間忍（無間斷的忍辱）中被斷除，那麼這種非想非非想處所繫的煩惱就是見道所斷。這裡用『地』來確定境界，所以說『非想非非想處系』；用『人』來確定根器，所以說『隨信行、隨法行』；用『無間忍』來確定對治方法；用『斷』來確定所完成的 कार्य。什麼是見道和修道共同斷除呢？指的是八地（色界四禪天和無色界四空天中的后八地）。如果是凡夫斷除，就是修道所斷；如果是聖人斷除，就是見道所斷。問：為什麼凡夫斷除煩惱總是屬於修道呢？答：因為凡夫不能一部分一部分地捨棄煩惱，所以只能這樣見斷，這樣修斷。再者，凡夫不能用一種道斷除九種煩惱。如果三界有五種煩惱，即愛、慢、無明。這裡所說的『見道前行三種』，指的是愛、慢、無明。或者說是見道所斷，或者說是修道所斷，或者說是見道和修道共同斷除。如果那些煩惱是屬於非想非非想處所繫的，隨著隨信行、隨法行在無間忍中被斷除，這就是見道所斷。如果是九地（指欲界、色界和無色界九個層次的境界）中的有學（還在學習的聖人）在見道之後通過修道斷除的，就是修道所斷。其餘八地，如果是凡夫斷除，就是修道所斷；如果是聖人斷除，就是見道所斷。『若欲界煩惱，五行有二種，彼修齊限故，說修道前行』如果欲界的五種煩惱，那麼修道前行有兩種。或者說是修道所斷，或者說是見道和修道共同斷除。如果是還在學習的聖人在見道之後通過修道斷除的，就是修道所斷。其餘的，如果是凡夫斷除，就是修道所斷；如果是聖人斷除，就是見道所斷。因為他們決定在前面斷除，所以說是前行。問：前面所說的緣，這些緣什麼時候起作用呢？答：『次第緣所作，說彼法生時，緣緣所作業，彼法滅時說』次第緣所作，說彼法生時，指的是生起的時候是未來。與轉俱。

【English Translation】 English version Afflictions are categorized into those bound by the Three Realms and those severed by the Path of Seeing (見道, Jiàndào). Afflictions severed by the Path of Seeing include the Five Views (五見, Wǔjiàn) (self-view, extreme view, distorted view, view of holding to views, and view of holding to precepts) and Doubt (疑, Yí). The 'two types preceding the Path of Seeing' refer to these Five Views and Doubt, which are eliminated before the Path of Seeing. (The Five Views, Doubt, and the attachment, pride, and ignorance that are determined to be severed before the Path of Seeing, are extinguished along with the views. Although not completely eradicated in reality, they are entirely included in name, named according to the views, and called preceding actions. The cultivation path mentioned below does not wait for the Path of Seeing, so it is called the preceding action of the cultivation path.) Or it is said to be severed by the Path of Seeing, or it is severed jointly by the Path of Seeing and the Path of Cultivation (修道, Xiūdào). What is severed by the Path of Seeing? If the afflictions bound to the Realm of Neither Perception Nor Non-Perception (非想非非想處, Fēixiǎng Fēifēixiǎng Chù) (a state of meditation that is neither 'with perception' nor 'without perception'), are severed by those who follow faith (隨信行, Suíxìnháng) (those who practice following the teachings of others) and those who follow the Dharma (隨法行, Suífǎháng) (those who practice by observing the principles of Dharma) in uninterrupted endurance (無間忍, Wújiànrěn), then these afflictions bound to the Realm of Neither Perception Nor Non-Perception are severed by the Path of Seeing. Here, 'realm' is used to determine the state, so it is said 'bound to the Realm of Neither Perception Nor Non-Perception'; 'person' is used to determine the capacity, so it is said 'those who follow faith, those who follow the Dharma'; 'uninterrupted endurance' is used to determine the method of counteraction; 'severed' is used to determine the completed action. What is severed jointly by the Path of Seeing and the Path of Cultivation? It refers to the Eight Grounds (八地, Bādì) (the latter eight grounds in the Four Dhyanas of the Form Realm and the Four Formless Realms). If severed by ordinary beings, it is severed by the Path of Cultivation; if severed by sages, it is severed by the Path of Seeing. Question: Why is it that ordinary beings always sever afflictions through the Path of Cultivation? Answer: Because ordinary beings cannot abandon afflictions part by part, so they can only sever in this way, cultivate in this way. Furthermore, ordinary beings cannot sever nine types of afflictions with one path. If there are five types of afflictions in the Three Realms, namely attachment, pride, and ignorance. The 'three types preceding the Path of Seeing' refer to attachment, pride, and ignorance. Or it is said to be severed by the Path of Seeing, or it is said to be severed by the Path of Cultivation, or it is said to be severed jointly by the Path of Seeing and the Path of Cultivation. If those afflictions are bound to the Realm of Neither Perception Nor Non-Perception, and are severed by those who follow faith and those who follow the Dharma in uninterrupted endurance, then this is severed by the Path of Seeing. If it is severed by a learner (有學, Yǒuxué) (a sage who is still learning) in the nine grounds (referring to the nine levels of realms in the Desire Realm, Form Realm, and Formless Realm) after the Path of Seeing through the Path of Cultivation, then it is severed by the Path of Cultivation. For the remaining eight grounds, if severed by ordinary beings, it is severed by the Path of Cultivation; if severed by sages, it is severed by the Path of Seeing. 'If the afflictions of the Desire Realm, the five aggregates have two types, because they cultivate and limit, it is said to be the preceding action of the Path of Cultivation.' If the five types of afflictions of the Desire Realm, then there are two types of preceding actions of the Path of Cultivation. Or it is said to be severed by the Path of Cultivation, or it is said to be severed jointly by the Path of Seeing and the Path of Cultivation. If it is severed by a learner after the Path of Seeing through the Path of Cultivation, then it is severed by the Path of Cultivation. For the rest, if severed by ordinary beings, it is severed by the Path of Cultivation; if severed by sages, it is severed by the Path of Seeing. Because they are determined to be severed in front, it is said to be the preceding action. Question: When do the causes mentioned earlier take effect? Answer: 'The action of sequential causes, is said to be when that Dharma arises, the action of causal causes, is said to be when that Dharma ceases.' The action of sequential causes, is said to be when that Dharma arises, referring to when it arises is the future. Together with transformation.

故。亦應說轉時彼法生時。次第緣為作業。與處義故名次第緣。彼法生者得處故。若言色及一切心不相應行亦得處而生。應說次第緣者不然。彼事行品已說。緣緣所作業彼法滅時說者。法滅時緣緣為作業。以法滅時是現在能攝受境界。非未來未起故。非過去已滅故。

三因所作業　　謂彼法生時　二因之所作　　當知滅時說

三因所作業謂彼法生時者。法生時三因作業。所謂自分因。一切遍因。報因。自分因力故法生相似相續。是故法生時自分因作業。一切遍因報因隨順建立生法故。彼法生時作業。總說故說法生時三因作業。除初無漏余善。除報余不隱沒無記。自分因作業染污者。自分因一切遍因作業。報者自分因報因作業。二因之所作當知滅時說者。有緣法滅時。相應因共有因作業。業同故。一果故。不相應法共有因無緣故。增上緣者一切時不障礙住。是故不說。不待說故。所作因亦如是。問云何一切眾生等心起等心住等心滅為不邪。所以問者。有眾生身或大或小。為身大則心大。身小則心小邪。為一切等。又眾生進止遲速不同。為遲行心遲。速行心速。為悉等邪。複次眾生或有安靜知覺如山。或有不住動若飛塵。為靜者心遲動者心速。為悉等邪。答。

一切眾生類　　心起住滅等　貪慾等相應

【現代漢語翻譯】現代漢語譯本：因此，也應該說在（果法）轉變時，當彼法生起時，次第緣（Anantarapratyaya，十二緣起之一，指前念為后念生起的條件）作為一種作用。因為（前念）給予（后念）處所的意義，所以稱為次第緣。彼法生起者，是因為（后念）獲得了處所。如果說色法以及一切心不相應行也獲得處所而生起，那麼就不應該說次第緣，因為這些已經在『事行品』中說明了。當緣緣所造作的彼法滅去時，（相應之法）滅去時，緣緣作為一種作用。因為法滅去時是現在，能夠攝受境界，不是未來，因為未來尚未生起；也不是過去，因為過去已經滅去。

三因所作業，謂彼法生時；二因之所作，當知滅時說。

三因所作業，謂彼法生時：當法生起時，三因（tri-hetu）發揮作用，即自分因（svabhāva-hetu，自性因），一切遍因（sarvatraga-hetu，一切遍行因），報因（vipāka-hetu，異熟因）。由於自分因的力量，法生起時相似相續。因此，法生起時，自分因發揮作用。一切遍因和報因隨順建立生法，因此，彼法生起時發揮作用。總的來說，法生起時三因發揮作用。除了最初的無漏善法，其餘的善法；除了異熟果報，其餘的不隱沒無記法，是自分因的作用。染污法是自分因和一切遍因的作用。異熟果報是自分因和報因的作用。二因之所作，當知滅時說：當有緣法滅去時，相應因（samprayuktaka-hetu，相應因）和共有因（sahabhū-hetu，俱有因）發揮作用，因為業相同，果也相同。不相應法只有共有因，沒有緣，所以不說。增上緣（adhipati-pratyaya，增上緣）在一切時都不障礙住留，因此不說，因為不需要特別說明。所作因（kāraka-hetu，作者因）也是如此。問：為什麼一切眾生等心生起、等心住留、等心滅去，這難道不是邪見嗎？提問的原因是，眾生的身體或者大或者小，難道身體大則心大，身體小則心小嗎？或者一切都是相等的？又，眾生的行動遲緩或迅速不同，難道行動遲緩則心遲緩，行動迅速則心迅速嗎？或者一切都是相等的？再者，眾生或者有安靜的知覺如山，或者有不住留的動搖如飛塵，難道安靜者心遲緩，動搖者心迅速嗎？或者一切都是相等的？答：

一切眾生類，心起住滅等，貪慾等相應。

【English Translation】 English version: Therefore, it should also be said that when (the resultant dharma) transforms, when that dharma arises, the Anantarapratyaya (one of the twelve Nidānas, referring to the condition where the preceding thought is the condition for the arising of the subsequent thought) acts as a function. Because (the preceding thought) gives the meaning of a place (to the subsequent thought), it is called Anantarapratyaya. That the dharma arises is because (the subsequent thought) obtains a place. If it is said that rūpa (form) and all citta-viprayukta-saṃskāras (mind-independent formations) also obtain a place and arise, then Anantarapratyaya should not be mentioned, because these have already been explained in the 'Section on Activities'. When that dharma created by the object-condition ceases, when (the corresponding dharma) ceases, the object-condition acts as a function. Because when the dharma ceases, it is the present, capable of encompassing the realm, not the future, because the future has not yet arisen; nor the past, because the past has already ceased.

The function of the three hetus (causes) is said to be when that dharma arises; the function of the two hetus is known to be said when it ceases.

The function of the three hetus is said to be when that dharma arises: When a dharma arises, the three hetus (tri-hetu) function, namely the svabhāva-hetu (self-nature cause), the sarvatraga-hetu (omnipresent cause), and the vipāka-hetu (resultant cause). Because of the power of the svabhāva-hetu, when a dharma arises, it continues in a similar manner. Therefore, when a dharma arises, the svabhāva-hetu functions. The sarvatraga-hetu and the vipāka-hetu follow and establish the arising dharma, therefore, that dharma functions when it arises. Generally speaking, the three hetus function when a dharma arises. Except for the initial anāsrava-kuśala (undefiled wholesome) dharmas, the remaining kuśala (wholesome) dharmas; except for the vipāka (resultant), the remaining avyākṛta (unspecified) dharmas that are not concealed, are the function of the svabhāva-hetu. Defiled dharmas are the function of the svabhāva-hetu and the sarvatraga-hetu. Resultant dharmas are the function of the svabhāva-hetu and the vipāka-hetu. The function of the two hetus is known to be said when it ceases: When a dharma with conditions ceases, the samprayuktaka-hetu (associated cause) and the sahabhū-hetu (co-existent cause) function, because the karma is the same, and the result is the same. Dharmas that are not associated only have the sahabhū-hetu, without a condition, so it is not mentioned. The adhipati-pratyaya (dominant condition) does not obstruct abiding at all times, therefore it is not mentioned, because it does not need special explanation. The kāraka-hetu (agent cause) is also the same. Question: Why do all sentient beings have equal minds arising, equal minds abiding, and equal minds ceasing? Isn't this a wrong view? The reason for asking is that the bodies of sentient beings are either large or small. Is it that if the body is large, then the mind is large, and if the body is small, then the mind is small? Or are all equal? Also, the actions of sentient beings are slow or fast, so is it that if the action is slow, then the mind is slow, and if the action is fast, then the mind is fast? Or are all equal? Furthermore, some sentient beings have quiet awareness like a mountain, while others have restless movement like flying dust. Is it that if one is quiet, then the mind is slow, and if one is restless, then the mind is fast? Or are all equal? Answer:

The minds of all sentient beings, arising, abiding, and ceasing, are equal, corresponding to greed, etc.

不相應亦然

一切眾生類心起住滅等者。一切眾生心等起等住等。滅時無多少。何以故。剎那故。亦無大小。非色故。四大差別故身有大小。身輕者速。身重者遲。心轉多緣故則覺飄動。心止一緣則念安靜。貪慾等相應不相應亦然者。若心有貪無貪彼一切心俱起俱住俱滅。剎那故。貪心不作業故現重。無貪心作業故現輕。乃至有解脫無解脫盡當知。有貪無貪如界品說。

問已說有心分一切眾生心俱起俱住俱滅。無心分復云何等。謂入無想滅盡正受者。此心滅。餘眾生心起。還從定覺此心生。餘眾生心滅。云何等。答當知此說有心者然。無心者亦同。謂入無想滅盡正受者。彼餘眾生心起。此初正受剎那亦起。從定覺時餘眾生心滅。此後正受亦滅。若住定時餘眾生心亦起亦滅。此正受亦起亦滅。復有說言。一切心起不必同。或有心起不滅。作四句。初句從無想滅盡正受起。第二句入正受時。第三句有心者。第四句住正受時。此無有小大。無形故。已說諸心起滅。廣心義今當說。

欲界中有四　　色無色各三　亦學無學心　　說此次第生

欲界中有四色無色界各三亦學無學心者。有十二心。所謂欲界系善心不善心隱沒無記心不隱沒無記心。色界系善心隱沒無記心不隱沒無記心。無色界亦如是。

【現代漢語翻譯】現代漢語譯本：不相應的法也是如此。

一切眾生各類的心生起、安住、滅去等等。一切眾生的心等同生起、等同安住、等同滅去。滅去的時候沒有多少的差別。為什麼呢？因為是剎那的緣故。也沒有大小的差別。因為不是色法的緣故。四大（地、水、火、風）的差別導致身體有大小。身體輕的就快，身體重的就慢。心如果攀緣很多事物，就會感覺飄動。心如果專注於一個事物，念頭就會安靜。貪慾等相應或不相應也是如此。如果心中有貪或沒有貪，所有這些心都一同生起、一同安住、一同滅去。因為是剎那的緣故。有貪的心不作業，所以顯得沉重。沒有貪的心作業，所以顯得輕盈。乃至有解脫或沒有解脫，都應當知道。有貪或沒有貪，就像《界品》里所說的那樣。

問：已經說了有心識的部分，一切眾生的心一同生起、一同安住、一同滅去。沒有心識的部分又是怎樣的呢？比如進入無想定（Asaññasamāpatti，一種禪定狀態，在此狀態下心識活動暫時停止）和滅盡定（Nirodhasamāpatti，一種更高的禪定狀態，在此狀態下所有感受和心識活動都停止）的人。他們的心滅去，其他眾生的心生起。當他們從禪定中醒來，他們的心生起，其他眾生的心滅去。這是怎麼回事呢？答：應當知道，這裡所說的有心識的人是這樣，沒有心識的人也是一樣。比如進入無想定和滅盡定的人，當他們進入禪定的時候，其餘眾生的心生起，而他們最初進入禪定的剎那，心也生起。當他們從禪定中醒來的時候，其餘眾生的心滅去，而他們最後出定的剎那，心也滅去。如果他們安住在禪定中，其餘眾生的心也生起也滅去，他們的禪定狀態也生起也滅去。還有一種說法是，一切心的生起不一定相同。或者有心生起而不滅。可以作四句來分析：第一句，從無想定和滅盡定中生起。第二句，進入禪定的時候。第三句，有心識的人。第四句，安住在禪定的時候。這些心沒有大小的差別，因為沒有形體的緣故。已經說了各種心的生滅，現在將廣泛地解釋心的意義。

欲界中有四種心，色界和無色界各有三種心，還有有學（Sekha，正在修行的聖者）和無學（Asekha，已完成修行的阿羅漢）的心。這裡說的是這些心次第生起。

欲界中有四種心，色界和無色界各有三種心，還有有學和無學的心。總共有十二種心。也就是欲界系的善心、不善心、有覆無記心（帶有煩惱的無記心）、無覆無記心（不帶煩惱的無記心）。色界繫有善心、有覆無記心、無覆無記心。無色界也是如此。

【English Translation】 English version: The same is true of non-associated phenomena.

All sentient beings, the arising, abiding, and ceasing of their minds, etc. All sentient beings' minds arise equally, abide equally, and cease equally. There is no difference in quantity when they cease. Why? Because of the momentariness. There is also no difference in size. Because it is not form. The difference in the four great elements (earth, water, fire, wind) causes the body to have size. Those with light bodies are fast, those with heavy bodies are slow. If the mind clings to many objects, it feels agitated. If the mind focuses on one object, thoughts become quiet. The same is true of associated or non-associated phenomena such as greed. If the mind has greed or no greed, all these minds arise together, abide together, and cease together. Because of the momentariness. A greedy mind does not act, so it appears heavy. A non-greedy mind acts, so it appears light. Even with liberation or without liberation, one should know. Having greed or not having greed is as described in the 'Category Chapter'.

Question: It has been said that for those with consciousness, all sentient beings' minds arise together, abide together, and cease together. What about those without consciousness? For example, those who enter the Asaññasamāpatti (the attainment of non-perception, a state of meditation where mental activity is temporarily suspended) and Nirodhasamāpatti (the attainment of cessation, a higher state of meditation where all feelings and mental activity cease). Their minds cease, and other sentient beings' minds arise. When they awaken from meditation, their minds arise, and other sentient beings' minds cease. How is this? Answer: One should know that what is said here about those with consciousness is also the same for those without consciousness. For example, those who enter the Asaññasamāpatti and Nirodhasamāpatti, when they enter meditation, the minds of other sentient beings arise, and at the first moment of their entering meditation, their minds also arise. When they awaken from meditation, the minds of other sentient beings cease, and at the last moment of their exiting meditation, their minds also cease. If they abide in meditation, the minds of other sentient beings both arise and cease, and their state of meditation also both arises and ceases. There is also another saying that the arising of all minds is not necessarily the same. Or some minds arise and do not cease. One can analyze it with four possibilities: First, arising from the Asaññasamāpatti and Nirodhasamāpatti. Second, entering meditation. Third, those with consciousness. Fourth, abiding in meditation. These minds have no difference in size, because they have no form. Having spoken of the arising and ceasing of various minds, now I will broadly explain the meaning of mind.

In the desire realm there are four types of minds, in the form and formless realms there are three each, and also the minds of the Sekha (trainee) and Asekha (adept). Here it speaks of these minds arising in sequence.

In the desire realm there are four types of minds, in the form and formless realms there are three each, and also the minds of the Sekha and Asekha. There are a total of twelve types of minds. That is, the wholesome mind, unwholesome mind, obscured indeterminate mind (indeterminate mind with afflictions), and unobscured indeterminate mind (indeterminate mind without afflictions) of the desire realm. The form realm has the wholesome mind, obscured indeterminate mind, and unobscured indeterminate mind. The same is true of the formless realm.

及學心無學心。問十二心云何建立。答系不繫界種建立。系及不繫立二心。系者界種分別立十心。不繫者種分別立二心。是故說十二心。說此次第生者。此諸心一一次第生。諸心今當說。

欲界善生九　　亦復從八起　二穢污生四　　亦從十心生

欲界善生九者。欲界善心次第生九心。欲界四自地故。色界善心。謂初方便入正受時彼隨順故。此則總說。非色界一切。有說。未來禪攝非余。又說。未來及初禪。又復說中間禪。尊者瞿沙說。乃至第二禪。如超越正受從初禪起超第二禪及眷屬第三禪現在前。此亦如是。色界穢污心。謂受生時此善心命終。彼穢污心相續生。無色界穢污心亦如是。及學無學心。彼亦隨順故。色無色界不隱沒無記心。不次第現在前。心縛自地故。無色界善亦不現在前。極相遠故。此亦從八起者。欲界善心亦從八心次第生。欲界四自地故。色界善及穢污。善心如前說。穢污者。謂初禪地煩惱所惱。即依欲界善心防護。故從學無學心起。欲界善心現在前。二穢污生四者。欲界不善心及隱沒無記心次第生自界四心。非上地。相違故。亦從十心生者。彼欲界二種穢污心。從十心次第生自界四色。無色界六謂受生時。

無記次生七　　亦復從五起　色界善十一　　亦從九心生

無

【現代漢語翻譯】現代漢語譯本：以及有學之心和無學之心。問：十二種心是如何建立的？答：根據有系（指受束縛的狀態）和無系（指不受束縛的狀態）的界和種類來建立。有系和無系建立兩種心。有系的心根據界和種類分別建立十種心。無系的心根據種類分別建立兩種心。所以說有十二種心。說這些心依次產生，是指這些心一個接一個地依次產生。現在要說這些心。

欲界善心生起九種，也從八種心生起；兩種染污心生起四種，也從十種心生起。

欲界善心生起九種，是指欲界的善心依次生起九種心。因為欲界有四種自地（指同一界）的善心。所謂善心，是指最初方便進入正受（指禪定）時，它隨順（指支援或配合）的緣故。這是一種總體的說法，並非指所有情況。有人說，未來禪攝（指包含）而非其他。又有人說，未來禪和初禪。還有人說，中間禪。尊者瞿沙說，乃至第二禪。例如超越正受，從初禪生起，超越到第二禪以及眷屬（指相關的禪定），第三禪現在前。這裡也是如此。所謂染污心，是指受生時，這個善心命終，那個染污心相續生起。沒有染污心也是如此。以及有學和無學之心，它們也隨順的緣故。色界和無色界的不隱沒無記心，不依次現在前，因為心被束縛在自己的界內。沒有善心也不現在前，因為相距太遠。這裡也從八種心生起，是指欲界的善心也從八種心依次生起。因為欲界有四種自地的善心和染污心。善心如前所述。染污心是指初禪地的煩惱所惱，就依靠欲界的善心來防護，所以從有學和無學之心生起，欲界的善心現在前。兩種染污心生起四種，是指欲界的不善心和隱沒無記心依次生起自界的四種心，而不是上地的心，因為相互違背。也從十種心生起，是指欲界的兩種染污心，從十種心依次生起自界的四種心和色界、無色界的六種心，是指受生時。

無記心依次生起七種，也從五種心生起；善心生起十一種，也從九種心生起。

無記心

【English Translation】 English version: And the mind of the learner and the mind of the non-learner. Question: How are the twelve minds established? Answer: They are established based on the realms and types of the bound (referring to the state of being bound) and the unbound (referring to the state of being unbound). The bound and the unbound establish two minds. The bound mind is established as ten minds based on the realms and types. The unbound mind is established as two minds based on the types. Therefore, it is said that there are twelve minds. Saying that these minds arise in sequence means that these minds arise one after another in sequence. Now, let's talk about these minds.

The wholesome mind of the desire realm arises from nine, and also arises from eight minds; the two defiled minds arise from four, and also arise from ten minds.

The wholesome mind of the desire realm arises from nine, meaning that the wholesome mind of the desire realm arises from nine minds in sequence. Because the desire realm has four wholesome minds of its own realm (referring to the same realm). The so-called wholesome mind refers to when initially entering into right concentration (referring to dhyana), it is because it is in accordance with (referring to supporting or cooperating). This is a general statement, not referring to all situations. Some say that it is included in future dhyana (referring to including) and not others. Others say, future dhyana and the first dhyana. Still others say, the intermediate dhyana. Venerable Ghosa said, even up to the second dhyana. For example, surpassing right concentration, arising from the first dhyana, surpassing to the second dhyana and its retinue (referring to related dhyanas), the third dhyana is present. It is the same here. The so-called defiled mind refers to when receiving birth, this wholesome mind ends, and that defiled mind arises in succession. It is the same without a defiled mind. And the minds of the learner and the non-learner, it is because they are also in accordance. The non-obscured and neutral mind of the form realm and formless realm does not arise in sequence, because the mind is bound within its own realm. Without a wholesome mind, it also does not arise, because they are too far apart. Here, it also arises from eight minds, meaning that the wholesome mind of the desire realm also arises from eight minds in sequence. Because the desire realm has four wholesome and defiled minds of its own realm. The wholesome mind is as mentioned before. The defiled mind refers to being troubled by the afflictions of the first dhyana realm, relying on the wholesome mind of the desire realm for protection, so it arises from the minds of the learner and the non-learner, and the wholesome mind of the desire realm is present. The two defiled minds arise from four, meaning that the unwholesome mind and the obscured neutral mind of the desire realm arise in sequence from the four minds of its own realm, not the minds of the upper realms, because they are contradictory. It also arises from ten minds, meaning that the two types of defiled minds of the desire realm arise in sequence from the four minds of its own realm and the six minds of the form realm and formless realm, referring to when receiving birth.

The neutral mind arises from seven in sequence, and also arises from five minds; the wholesome mind arises from eleven, and also arises from nine minds.

The neutral mind

記次生七者。欲界不隱沒無記心次第生七心。自界四。色界善。謂變化心次第生隱沒無記。謂受生時。無色界亦隱沒無記心。亦復從五起者。欲界不隱沒無記心從五心次第生。自界四。色界善次第生。謂變化心。色界善十一者。色界善心次第生十一心。除無色界不隱沒無記心。亦從九心生者。色界善心從九心次第生。除欲界二穢污心。及無色界不隱沒無記心。

色界穢污六　　亦從八心起　無記次生六　　從三次第生

色界穢污六者。色界隱沒無記心次第生六心。自界三欲界三。除欲界不隱沒無記。亦從八心起者。色界隱沒無記心從八心次第生。除欲界二穢污及二無漏。無記次生六者。色界不隱沒無記心次第生六心。自界三欲界二穢污無色界穢污。從三次第生者。從自界三心次第生。

無色善生九　　亦從六心起　穢污心生七　　彼亦從七生

無色善生九者。無色界善心次第生九心。除欲界善不隱沒無記心及色界不隱沒無記心。亦從六心起者。無色界善心亦從六心次第生。自界三色界善及二無漏。穢污心生七者。無色界隱沒無記心次第生七心。自界三色界善心及穢污欲界二穢污心。彼亦從七生者。無色界隱沒無記心亦從七心次第生。自界三。欲色界善及不隱沒無記心。

無記心生六　　

【現代漢語翻譯】現代漢語譯本關於相續生起七心的情況：欲界的不隱沒無記心相續生起七種心。自界四種：善心，指變化心相續生起隱沒無記心，指受生時。無記心也相續生起隱沒無記心。也從五心生起的情況：欲界的不隱沒無記心從五種心相續生起。自界四種：善心相續生起，指變化心。善心相續生起十一種心的情況：善心相續生起十一種心，除了無記心和不隱沒無記心。也從九心生起的情況：善心從九種心相續生起，除了欲界的兩種染污心，以及無記心和不隱沒無記心。染污心生起六心的情況：隱沒無記心相續生起六種心。自界三種，欲界三種，除了欲界的不隱沒無記心。也從八心生起的情況：隱沒無記心從八種心相續生起，除了欲界的兩種染污心和兩種無漏心。無記心相續生起六心的情況：不隱沒無記心相續生起六種心。自界三種，欲界的兩種染污心和無記心。從三種心相續生起的情況：從自界的三種心相續生起。無色界的善心生起九心的情況：無色界的善心相續生起九種心，除了欲界的善心、不隱沒無記心以及無記心和不隱沒無記心。也從六心生起的情況：無色界的善心也從六種心相續生起。自界的三種善心以及兩種無漏心。染污心生起七心的情況：無色界的隱沒無記心相續生起七種心。自界的三種善心以及染污的欲界兩種染污心。也從七心生起的情況：無色界的隱沒無記心也從七種心相續生起。自界三種，欲界的善心和不隱沒無記心。無記心生起六心的情況：

【English Translation】 English version Regarding the seven types of arising in succession: The non-obscured indeterminate (avyākrta) mind of the desire realm arises in succession from seven minds. Four from its own realm: wholesome (kusala), referring to the transformation mind (parivarta-citta) arising in succession from the obscured indeterminate. This refers to the time of rebirth. The indeterminate also arises in succession from the obscured indeterminate mind. Also, regarding arising from five minds: The non-obscured indeterminate mind of the desire realm arises in succession from five minds. Four from its own realm: wholesome arises in succession, referring to the transformation mind. Regarding wholesome arising in succession from eleven minds: The wholesome mind arises in succession from eleven minds, excluding the indeterminate and non-obscured indeterminate minds. Also, regarding arising from nine minds: The wholesome mind arises in succession from nine minds, excluding the two defiled (klista) minds of the desire realm, and the indeterminate and non-obscured indeterminate minds. Regarding the six defiled: The obscured indeterminate mind arises in succession from six minds. Three from its own realm, three from the desire realm, excluding the non-obscured indeterminate mind of the desire realm. Also, regarding arising from eight minds: The obscured indeterminate mind arises in succession from eight minds, excluding the two defiled and two undefiled (anāsrava) minds of the desire realm. Regarding the indeterminate arising in succession from six minds: The non-obscured indeterminate mind arises in succession from six minds. Three from its own realm, two defiled and indeterminate minds of the desire realm. Regarding arising in succession from three minds: It arises in succession from three minds of its own realm. Regarding the wholesome of the formless realm arising from nine minds: The wholesome mind of the formless realm arises in succession from nine minds, excluding the wholesome mind of the desire realm, the non-obscured indeterminate mind, and the indeterminate and non-obscured indeterminate minds. Also, regarding arising from six minds: The wholesome mind of the formless realm also arises in succession from six minds. Three wholesome and two undefiled minds from its own realm. Regarding the defiled mind arising from seven minds: The obscured indeterminate mind of the formless realm arises in succession from seven minds. Three wholesome minds from its own realm, and the two defiled minds of the defiled desire realm. Also, regarding arising from seven minds: The obscured indeterminate mind of the formless realm also arises in succession from seven minds. Three from its own realm, the wholesome and non-obscured indeterminate minds of the desire realm. Regarding the indeterminate mind arising from six minds:

亦復從三起　學心生於五　　亦從四心生

無記心生六者。無色界不隱沒無記心次第生六心。自界三地獄穢污三。亦復從三起者。無色界不隱沒無記心從自界三心次第生。非余。報數故。學心生於五者。學心次第生五心。二無漏及三界善心。非穢污。性相違故。非不隱沒無記。性不捷疾故。亦從四心生者。學心亦從四心次第生。即學心及三界善心非無學。是因故。亦非余。如前說。

無學心生四　　亦從五心生　已說十二心　　二十應當說

無學心生四者。無學心次第生四心。即無學心及三界善心。非學。是果故。非余如前說。亦從五心生者。無學心從五心次第生。二無漏及三界善心。已說十二心二十應當說者。已說十二心次第生。如此十二心分別為二十。今當說。

二善二穢污　　報生及威儀　工巧諸禪果　　欲界中八心

欲界八心。謂方便生善心及生得善不善及隱沒無記不隱沒。無記者有四種。報生威儀工巧變化心。

除不善工巧　　余則在色界　離禪果威儀　　餘四在無色

除不善工巧余則在色界者。色界有六心。除不善及工巧。余如前說。離禪果威儀餘四在無色者。無色界有四心。除威儀及變化心。色無色界除工巧。無事業故。除不善。離無慚無愧故。無色界

除威儀。往來非分故。除變化心。支所攝禪非分故。

學與無學心　　此則為二十　彼心次第生　　各隨其義說

學與無學心此則為二十者。學與無學心及前十八。是為二十心。系不繫界種分別。此差別者前總說。善及不隱沒無記今亦種分別。彼心次第生各隨其義說者。謂此心展轉次第生今當說。

欲方便生十　　亦從八心起　生得次生九　　亦從十一生

欲方便生十者。欲界方便善心次第生十心。自界七。除變化心。以彼凈禪次第生故。色界方便善心及學無學心。亦從八心生者。彼欲界方便善心從八心次第生。自界二善心及二穢污心。色界方便善心穢污心。及學無學心。生得次生九者。欲界生得善心次第生九心。自界七。除變化心色無色界穢污心。亦從十一生者。欲界生得善心從十一心次第生。自界七。如前說。色界方便善心穢污心及學無學心。

二穢污生七　　亦從十四起　報生威儀八　　是亦從七生

二穢污生七者。欲界不善及隱沒無記次第生自界七心。除變化心。亦從十四起者。此二穢污從十四心次第生自界七。除變化心。色界四種。除方便善心及變化心。無色界三。除方便善心。報生威儀八者。欲界報生及威儀次第生八心。自界六。除方便善心及變化心色無色界穢污

【現代漢語翻譯】現代漢語譯本：去除威儀（行為舉止）。因為不恰當的往來。去除變化心（能夠隨意變化的心）。因為支所攝禪（與禪定相關的）是不恰當的。

學心與無學心，總共就是二十種。這些心依次產生，各自根據其含義來解釋。

『學心與無學心，總共就是二十種』，指的是學心與無學心，加上前面的十八種心，總共是二十種心。它們在繫縛與不繫縛的界限和種類上有所不同。這種差別之前已經總體說明過了。善、不隱沒無記（既非善也非惡，無法明確歸類的心理狀態）現在也按種類進行區分。『這些心依次產生，各自根據其含義來解釋』，指的是這些心輾轉依次產生，現在將要說明。

欲界方便生十種，也從八種心生起。生得心依次生九種，也從十一種心生起。

『欲界方便生十種』，指的是欲界方便善心（通過努力獲得的善心）依次產生十種心。來自自身界（欲界）的有七種，除去變化心，因為變化心是從凈禪（純凈的禪定）依次產生的。方便善心以及學心、無學心，『也從八種心生起』，指的是欲界方便善心從八種心依次產生。來自自身界的兩種善心和兩種穢污心（不善和無記）。方便善心、穢污心，以及學心、無學心。『生得心依次生九種』，指的是欲界生得善心（天生具有的善心）依次產生九種心。來自自身界的有七種，除去變化心、色界和無色界的穢污心。『也從十一種心生起』，指的是欲界生得善心從十一種心依次產生。來自自身界的有七種，如前所述。方便善心、穢污心，以及學心、無學心。

兩種穢污心生七種，也從十四種心生起。報生心和威儀心生八種，也從七種心生起。

『兩種穢污心生七種』，指的是欲界不善心和隱沒無記心依次產生自身界的七種心，除去變化心。『也從十四種心生起』，指的是這兩種穢污心從十四種心依次產生，來自自身界的七種，除去變化心。四種心，除去方便善心和變化心。無色界的三種心，除去方便善心。『報生心和威儀心生八種』，指的是欲界報生心（由業力產生的果報之心）和威儀心依次產生八種心。來自自身界的六種，除去方便善心和變化心，色界和無色界的穢污心。

【English Translation】 English version: Remove decorum (behavior). Because of inappropriate interactions. Remove the mind of transformation (the mind capable of changing at will). Because the dhyana (meditation) associated with the branches is inappropriate.

The mind of the learner and the mind of the non-learner, these together are twenty. These minds arise in sequence, each explained according to its meaning.

'The mind of the learner and the mind of the non-learner, these together are twenty,' refers to the mind of the learner and the mind of the non-learner, plus the preceding eighteen minds, making a total of twenty minds. They differ in terms of the boundaries and types of bondage and non-bondage. These differences have been generally explained before. Good, non-obscured neutral (neither good nor evil, psychological states that cannot be clearly categorized) are now also distinguished by type. 'These minds arise in sequence, each explained according to its meaning,' refers to these minds arising in turn, which will now be explained.

The expedient mind of the desire realm arises from ten, and also arises from eight minds. The mind born from retribution arises in sequence from nine, and also arises from eleven.

'The expedient mind of the desire realm arises from ten,' refers to the expedient wholesome mind (wholesome mind acquired through effort) of the desire realm arising in sequence from ten minds. Seven are from its own realm (desire realm), excluding the mind of transformation, because the mind of transformation arises in sequence from pure dhyana (pure meditation). The expedient wholesome mind, as well as the mind of the learner and the mind of the non-learner, 'also arises from eight minds,' refers to the expedient wholesome mind of the desire realm arising in sequence from eight minds. Two wholesome minds and two defiled minds (unwholesome and neutral) from its own realm. The expedient wholesome mind, defiled minds, as well as the mind of the learner and the mind of the non-learner. 'The mind born from retribution arises in sequence from nine,' refers to the wholesome mind born from retribution (innately wholesome mind) of the desire realm arising in sequence from nine minds. Seven are from its own realm, excluding the mind of transformation, the defiled minds of the form and formless realms. 'Also arises from eleven minds,' refers to the wholesome mind born from retribution of the desire realm arising in sequence from eleven minds. Seven are from its own realm, as previously stated. The expedient wholesome mind, defiled minds, as well as the mind of the learner and the mind of the non-learner.

The two defiled minds arise from seven, and also arise from fourteen minds. The mind born from retribution and the mind of decorum arise from eight, and also arise from seven minds.

'The two defiled minds arise from seven,' refers to the unwholesome mind and the obscured neutral mind of the desire realm arising in sequence from seven minds of its own realm, excluding the mind of transformation. 'Also arises from fourteen minds,' refers to these two defiled minds arising in sequence from fourteen minds, seven from its own realm, excluding the mind of transformation. Four minds, excluding the expedient wholesome mind and the mind of transformation. Three minds of the formless realm, excluding the expedient wholesome mind. 'The mind born from retribution and the mind of decorum arise from eight,' refers to the mind born from retribution (mind resulting from karmic force) and the mind of decorum of the desire realm arising in sequence from eight minds. Six are from its own realm, excluding the expedient wholesome mind and the mind of transformation, the defiled minds of the form and formless realms.

心。是亦從七生者。此欲界報生及威儀心亦從自界七心次第生。除變化心。

工巧心生六　　亦復從七起　變化心生二　　亦即從二生

工巧心生六者。欲界工巧心次第生自界六心。除方便善心及變化心。亦復從七生者。彼亦從自界七心次第生。除變化心。變化心生二者。欲界變化心次第生二心。欲界變化心及色界方便善心。亦即從二生者。亦即從此二心次第生。

色方便十二　　是亦從十起　生得次生八　　亦從五心生

色方便十二者。色界方便善心次第生十二心。自界六慾界三。方便善心及生得善心變化心。無色界方便善心及學無學心。是亦從十起者。色界方便善心從十心次第生。自界四。除威儀及報生。欲界二方便善心及變化心。無色界三方便善心穢污心及學無學心。生得次第生八者。色界生得善心次第生八心。自界五。除變化心。欲界二穢污心無色界穢污心。亦從五心生者。色界生得善心從自界五心次第生。除變化心。

色穢污生九　　亦從十一起　威儀心生七　　從五次第生

色穢污生九者。色界穢污心次第生九心。自界五。除變化心。欲界四二善二穢污心。亦從十一起者。色界穢污心從十一心次第生。自界五。除變化心。欲界三。生得善威儀及報生。無色界三。除

【現代漢語翻譯】現代漢語譯本心。也是從七種心所生起的。這裡的欲界報生心（Vipāka-citta，果報心）和威儀心（Kiriyā-citta，唯作心）也是從各自境界的七種心依次生起，除了變化心（Vikubbana-citta，變化心）。『工巧心生六，亦復從七起，變化心生二，亦即從二生。』工巧心生六種心，指的是欲界的工巧心（Kusala-citta，善心）依次生起自己境界的六種心，除了方便善心（Upaāya-kusala-citta，方便善心）和變化心。『亦復從七起』，指的是工巧心也從自己境界的七種心依次生起，除了變化心。『變化心生二』，指的是欲界的變化心依次生起兩種心，即欲界的變化心和方便善心。『亦即從二生』，指的是變化心也即是從這兩種心依次生起。『色方便十二，是亦從十起，生得次生八，亦從五心生。』色界方便善心生起十二種心，指的是色界的方便善心依次生起十二種心：自己境界的六種心，欲界的三種心，方便善心、生得善心（Sahaja-kusala-citta，俱生善心）和變化心。沒有無色界的方便善心以及有學（Sekha，還在學習的聖者）和無學（Asekha，已完成學習的聖者）的心。『是亦從十起』，指的是色界的方便善心從十種心依次生起：自己境界的四種心，除了威儀心和報生心；欲界的兩種心，方便善心和變化心；沒有無色界的三種心，方便善心、不清凈心（Akusala-citta，不善心）以及有學和無學的心。『生得次生八』，指的是色界的生得善心依次生起八種心：自己境界的五種心，除了變化心；欲界的兩種不清凈心；沒有無色界的不清凈心。『亦從五心生』，指的是色界的生得善心從自己境界的五種心依次生起，除了變化心。『色穢污生九，亦從十一起，威儀心生七，從五次第生。』色界的不清凈心生起九種心，指的是色界的不清凈心依次生起九種心：自己境界的五種心，除了變化心；欲界的四種心，兩種善心和兩種不清凈心。『亦從十一起』，指的是色界的不清凈心從十一種心依次生起：自己境界的五種心，除了變化心；欲界的三種心，生得善心、威儀心和報生心；沒有無色界的三種心，除了...

【English Translation】 English version The mind. It also arises from seven types of minds. Here, the resultant mind (Vipāka-citta) and the functional mind (Kiriyā-citta) of the desire realm also arise sequentially from the seven minds of their respective realms, except for the transformation mind (Vikubbana-citta). 『The skillful mind arises from six, and also arises from seven. The transformation mind arises from two, and arises directly from two.』『The skillful mind arises from six』 refers to the skillful mind (Kusala-citta) of the desire realm arising sequentially from six minds of its own realm, excluding the expedient wholesome mind (Upaāya-kusala-citta) and the transformation mind. 『And also arises from seven』 refers to it also arising sequentially from the seven minds of its own realm, excluding the transformation mind. 『The transformation mind arises from two』 refers to the transformation mind of the desire realm arising sequentially from two minds: the transformation mind of the desire realm and the expedient wholesome mind. 『And arises directly from two』 refers to it also arising sequentially from these two minds. 『The form expedient twelve, it also arises from ten. The innate sequentially arises from eight, and also arises from five minds.』 The expedient wholesome mind of the form realm arises from twelve minds, referring to the expedient wholesome mind of the form realm arising sequentially from twelve minds: six minds of its own realm, three minds of the desire realm, the expedient wholesome mind, the innate wholesome mind (Sahaja-kusala-citta), and the transformation mind. There are no expedient wholesome minds of the formless realm, nor the minds of the learners (Sekha) and non-learners (Asekha). 『It also arises from ten』 refers to the expedient wholesome mind of the form realm arising sequentially from ten minds: four minds of its own realm, excluding the functional mind and the resultant mind; two minds of the desire realm, the expedient wholesome mind and the transformation mind; there are no three minds of the formless realm, the expedient wholesome mind, the unwholesome mind (Akusala-citta), and the minds of the learners and non-learners. 『The innate sequentially arises from eight』 refers to the innate wholesome mind of the form realm arising sequentially from eight minds: five minds of its own realm, excluding the transformation mind; two unwholesome minds of the desire realm; there are no unwholesome minds of the formless realm. 『And also arises from five minds』 refers to the innate wholesome mind of the form realm arising sequentially from five minds of its own realm, excluding the transformation mind. 『The form unwholesome arises from nine, and also arises from eleven. The functional mind arises from seven, arising sequentially from five.』 The unwholesome mind of the form realm arises from nine minds, referring to the unwholesome mind of the form realm arising sequentially from nine minds: five minds of its own realm, excluding the transformation mind; four minds of the desire realm, two wholesome minds and two unwholesome minds. 『And also arises from eleven』 refers to the unwholesome mind of the form realm arising sequentially from eleven minds: five minds of its own realm, excluding the transformation mind; three minds of the desire realm, the innate wholesome mind, the functional mind, and the resultant mind; there are no three minds of the formless realm, excluding...

方便善心。威儀心生七者。色界威儀心次第生七心。自界四。除方便善心及變化心。欲界二穢污無色界穢污。從五次第生者。色界威儀心從自界五心次第生。除變化心。

當知色報生　　亦如威儀說　謂彼諸禪果　　當知如欲界

當知色報生亦如威儀說者。色界報生心次第生七心。亦從五心生。如威儀說。謂彼諸禪果當知如欲界者。色界變化心次第生二心。色界方便善心及變化心。亦即從此二心次第生。

無色初生七　　是亦從六生　生得亦生七　　當知從四起

無色初生七者。無色界方便善心次第生七心。自界四。色界方便善心及學無學心。是亦從六生者。無色界方便善心從六心次第生。自界三。除報生。色界方便善心及學無學心。生得亦生七者。無色界生得善亦次第生七心。自界四。地獄三穢污。當知從四起者。彼從自界四心次第生。

穢污生八心　　是從十心起　報心生於六　　是亦從四生

穢污生八心者。無色界穢污心次第生八心。自界四欲界二穢污色界方便善心及穢污心。是從十心起者。無色界穢污心從十心次第生。自界四欲界三生得善威儀及報生。色界亦如是。報心生於六者。無色界報生心次第生六心。自界三。除方便善心下地三穢污心。是亦從四生者。彼報生心

【現代漢語翻譯】現代漢語譯本方便善心（Upaya-kusala-citta，指具有方便和善巧的心）。威儀心（Iriya-patha-citta，指與行為舉止相關的心理活動）生七者：威儀心次第生起七種心。自界四：除了方便善心及變化心（Vikubbana-citta，指具有變化能力的心）。欲界二穢污無穢污：欲界兩種，一種是染污的，一種是清凈的。從五次第生者：威儀心從自界五種心次第生起，除了變化心。

『當知色報生，亦如威儀說』：報生心（Vipaka-citta，指果報心）次第生起七種心，也從五種心生起，如威儀心所說。『謂彼諸禪果，當知如欲界』：變化心次第生起二種心：方便善心及變化心，也即是從這兩種心次第生起。

『無色初生七』：無色界（Arupaloka，指沒有物質形態的禪定境界）的方便善心次第生起七種心，自界四：方便善心及學無學心（Sekha-asekha-citta，指有學和無學聖者的心）。『是亦從六生』：無色界的方便善心從六種心次第生起，自界三：除了報生心，方便善心及學無學心。『生得亦生七』：無色界的生得善心（Upapattikusala-citta，指與生俱來的善心）也次第生起七種心，自界四，地獄三穢污。『當知從四起』：它從自界四種心次第生起。

『穢污生八心』：無色界的穢污心（Akusala-citta，指不善心）次第生起八種心，自界四欲界二穢污方便善心及穢污心。『是從十心起』：無色界的穢污心從十種心次第生起，自界四欲界三生得善威儀及報生。亦如是。『報心生於六』：無色界的報生心次第生起六種心，自界三，除了方便善心下地三穢污心。『是亦從四生』：彼報生心

【English Translation】 English version Convenient wholesome mind (Upaya-kusala-citta). When the deportment mind (Iriya-patha-citta) arises, seven arise: The deportment mind arises successively from seven types of mind. Four within its own realm: excluding the convenient wholesome mind and the transformation mind (Vikubbana-citta). Two defiled and undefiled in the desire realm: two types in the desire realm, one defiled, one undefiled. Arising successively from five: the deportment mind arises successively from five minds within its own realm, excluding the transformation mind.

'Know that the resultant of form arises like deportment': The resultant mind (Vipaka-citta) arises successively from seven minds, also arising from five minds, as described for the deportment mind. 'Know that those fruits of jhana are like the desire realm': The transformation mind arises successively from two minds: the convenient wholesome mind and the transformation mind, and it also arises successively from these two minds.

'The first arising of the formless is seven': The convenient wholesome mind of the formless realm (Arupaloka) arises successively from seven minds, four within its own realm: the convenient wholesome mind and the mind of the learner and non-learner (Sekha-asekha-citta). 'It also arises from six': The convenient wholesome mind of the formless realm arises successively from six minds, three within its own realm: excluding the resultant mind, the convenient wholesome mind, and the mind of the learner and non-learner. 'The innate also arises seven': The innate wholesome mind (Upapattikusala-citta) of the formless realm also arises successively from seven minds, four within its own realm, three defiled in the lower realm. 'Know that it arises from four': It arises successively from four minds within its own realm.

'The defiled arises eight minds': The defiled mind (Akusala-citta) of the formless realm arises successively from eight minds, four within its own realm, two defiled in the desire realm, the convenient wholesome mind, and the defiled mind. 'It arises from ten minds': The defiled mind of the formless realm arises successively from ten minds, four within its own realm, three in the desire realm, the innate wholesome, deportment, and resultant. Likewise. 'The resultant mind arises from six': The resultant mind of the formless realm arises successively from six minds, three within its own realm, excluding the convenient wholesome mind, and three defiled minds in the lower plane. 'It also arises from four': That resultant mind

從自界四心次第生。

學心次生六　　從四次第起　無學心生五　　是亦從五生

學心次生六者。學心次第生六心。三界方便善心欲界生得善(欲界生得善強而利二界弱而鈍也)。及學無學心。從四次第起者。學心從四心次第生。三界方便善心及學心。無學心生五者。無學心次第生五心。三界方便善心欲界生得善及無學心。亦從五心生者。三界方便善心及學無學心。問何故方便善心次第生。威儀工巧及報生心。此諸心何故不次第生方便善心邪。答威儀工巧自樂所作故。報生心羸劣故。無所作故。謂威儀心樂習威儀故。是故次第不起。方便善心。出心不勤方便故。方便善心次第生。威儀心工巧心亦如是。報生心羸劣。無所作故。本業所種故。是故入彼心者。不能出心不勤方便故。從方便善心次第生。若言穢污心樂著境界及羸劣故不應從穢污心境界次第生方便善心者不然。何以故。境界不異故。見過故。不羸劣故。于彼境界過惡轉。即彼起功德。是故彼境界不異於彼行。煩惱疲厭故。即彼境界觀察生長夜習煩惱故。穢污心不羸劣。是故彼應次第生方便善心。欲界生得善心雖捷疾而非方便。以捷疾故。從彼色界方便善心及學無學心次第生。以非方便故不能次第生。彼諸心色界生得善心不捷疾。亦非方便。不捷疾

【現代漢語翻譯】現代漢語譯本從自性清凈的四種心識次第產生。

『學心』(正在學習的心)次第產生六種心識，從四種心識次第生起：三界(欲界、色界、無色界)的『方便善心』(有助於修行的善心)、欲界『生得善』(天生具有的善心，欲界的生得善心強而敏銳，色界和無色界的生得善心弱而遲鈍)，以及『學心』和『無學心』(已經完成學習的心)。

『無學心』次第產生五種心識，也是從五種心識生起：三界的『方便善心』、欲界的『生得善』，以及『無學心』。

問：為什麼『方便善心』可以次第產生『威儀心』(莊嚴的儀態)、『工巧心』(精巧的技藝)和『報生心』(由業力產生的果報之心)？為什麼這些心識不能次第產生『方便善心』呢？

答：因為『威儀心』和『工巧心』是由於自身喜愛而產生的行為，而『報生心』則是因為虛弱無力，沒有主動作為。『威儀心』是因為樂於學習威儀，所以不會次第生起『方便善心』。『方便善心』是因為出離心不勤奮，所以可以次第產生『威儀心』和『工巧心』。『報生心』是因為虛弱無力，沒有主動作為，是過去業力所種下的結果，所以進入這種心識狀態的人，無法從中生起出離心，不勤奮于修行，因此只能從『方便善心』次第生起。

如果有人說，『穢污心』(不清凈的心)因為貪戀境界和虛弱無力，所以不應該從『穢污心』的境界次第生起『方便善心』，這種說法是不對的。為什麼呢？因為境界並沒有改變，只是看到了過失，而且『穢污心』並不虛弱。在那個境界中，認識到過錯，就能從中生起功德。所以，那個境界對於修行並沒有什麼不同。因為厭倦了煩惱，在那個境界中觀察和增長長夜以來所習慣的煩惱，所以『穢污心』並不虛弱。因此，『穢污心』應該可以次第生起『方便善心』。

欲界的『生得善心』雖然敏捷快速，但不是『方便』。因為敏捷快速，所以可以從中次第生起『方便善心』以及『學心』和『無學心』。因為不是『方便』，所以不能次第生起其他心識。那些『生得善心』既不敏捷快速，也不是『方便』，所以不能次第生起其他心識。

【English Translation】 English version From the four minds of self-nature, pure in their own realm, they arise in sequence.

The 『learning mind』 (Śaikṣa-citta) sequentially generates six minds, arising in order from four: the 『expedient wholesome mind』 (upāya-kuśala-citta) of the three realms (desire realm, form realm, formless realm), the 『innately wholesome』 (upapatti-kuśala) of the desire realm (the innately wholesome of the desire realm is strong and sharp, while those of the other two realms are weak and dull), and the 『learning mind』 and 『no-longer-learning mind』 (Aśaikṣa-citta).

The 『no-longer-learning mind』 sequentially generates five minds, also arising from five minds: the 『expedient wholesome mind』 of the three realms, the 『innately wholesome』 of the desire realm, and the 『no-longer-learning mind』.

Question: Why can the 『expedient wholesome mind』 sequentially generate the 『mind of deportment』 (īryāpatha-citta), the 『mind of skillful activity』 (śilpakarma-citta), and the 『resultant mind』 (vipāka-citta)? Why can't these minds sequentially generate the 『expedient wholesome mind』?

Answer: Because the 『mind of deportment』 and the 『mind of skillful activity』 arise from one's own pleasure in doing, while the 『resultant mind』 is weak and without initiative. The 『mind of deportment』 arises from the pleasure of practicing deportment, so it does not sequentially generate the 『expedient wholesome mind』. The 『expedient wholesome mind』 arises because the mind of renunciation is not diligent, so it can sequentially generate the 『mind of deportment』 and the 『mind of skillful activity』. The 『resultant mind』 is weak and without initiative, being the result of past karma, so those who enter this state of mind cannot generate a mind of renunciation and are not diligent in practice, thus it can only sequentially arise from the 『expedient wholesome mind』.

If someone says that the 『defiled mind』 (kliṣṭa-citta) should not sequentially generate the 『expedient wholesome mind』 from the realm of the 『defiled mind』 because it is attached to objects and is weak, this is not correct. Why? Because the realm has not changed, only the faults have been seen, and the 『defiled mind』 is not weak. In that realm, recognizing the faults can generate merit. Therefore, that realm is no different for practice. Because of weariness of afflictions, observing and increasing the afflictions that have been habitual for a long time in that realm, the 『defiled mind』 is not weak. Therefore, the 『defiled mind』 should be able to sequentially generate the 『expedient wholesome mind』.

The 『innately wholesome mind』 of the desire realm, although swift and quick, is not 『expedient』. Because it is swift and quick, it can sequentially generate the 『expedient wholesome mind』 and the 『learning mind』 and 『no-longer-learning mind』. Because it is not 『expedient』, it cannot sequentially generate other minds. Those 『innately wholesome minds』 are neither swift and quick nor 『expedient』, so they cannot sequentially generate other minds.

故。不從學無學心及無色界方便善心次第生。非方便故。故不次第生。彼諸心無色界亦如是。色界穢污心次第生。欲界生得善心以捷疾故。無色界穢污心不次第生。色界生得善心不捷疾故。問云何正法。答。

經律阿毗曇　　是名俗正法　三十七覺品　　是說第一義

經律阿毗曇是名俗正法者。修多羅律阿毗曇。是言說正法。依名處起故。前已說。佛語是語自性。語則依名轉。以他處轉故。是故名俗數。顯第一義故名正法。以名顯義故。三十七覺品是說第一義者。三十七覺品是第一義正法。離名起故。有漏修慧雖離名轉。有垢故不說第一義正法。如正法有二種。行法者亦二種。修法及修。修法者謂誦習。修者謂修禪。彼俗數。正法者是修。法是持義。第一義正法是修。是故說修行法者住則正法住。修行者滅則正法滅。世尊勸發修行者故不說分齊如前說。金剛三昧擇品當廣說。今當說。

五十二及余　　亦復說八十　或有說十三　　是金剛三昧

有說。五十二金剛三昧。禪未來所攝。若依禪未來苦比智得阿羅漢果。于非想非非想處四陰無常苦空非我思惟。若集比智得者。集諦四行一一行思惟。若滅法智。欲界系行滅。滅諦四行思惟。若道法智。斷欲界系行道。道諦四行思惟。若滅比智。或初禪

【現代漢語翻譯】現代漢語譯本因此，不從有學、無學之心以及沒有方便善巧的心次第產生。因為沒有方便善巧的緣故，所以不次第產生。那些沒有的心也是如此。穢污心次第產生。欲界生得的善心因為快速的緣故，沒有穢污心不次第產生。**生得的善心不快速的緣故。問：什麼是正法（Saddharma）？答：

經（Sutra）律（Vinaya）阿毗曇（Abhidhamma）　　這被稱為世俗正法　　三十七覺品（Bodhipaksadharma）　　這是說第一義

經律阿毗曇被稱為世俗正法，修多羅（Sutra）、律（Vinaya）、阿毗曇（Abhidhamma），這是言說的正法。因為依名處而起，所以前面已經說過。佛語是語的自性，語則依名而轉，因為在其他地方轉的緣故，所以名為世俗數。爲了顯示第一義，所以名為正法，因為用名稱來顯示意義的緣故。三十七覺品是說第一義，三十七覺品是第一義正法，因為離名而起。有漏的修慧雖然離名而轉，但因為有垢染，所以不說第一義正法。如同正法有兩種，行法者也有兩種，修法及修。修法是指誦習，修是指修禪。那些世俗數，正法是修。法是持義。第一義正法是修。所以說修行法者住則正法住，修行者滅則正法滅。世尊勸發修行者，所以不說分齊，如前面所說。金剛三昧擇品應當廣說。現在應當說：

五十二及余　　也說八十　　或者說十三　　這是金剛三昧

有人說，五十二金剛三昧，禪未來所攝。如果依靠禪未來苦比智得到阿羅漢果（Arhat），在非想非非想處，對四陰（Skandha）的無常、苦、空、非我進行思惟。如果集比智得到阿羅漢果，對集諦（Samudaya）的四行一一進行思惟。如果滅法智，欲界系行滅，對滅諦（Nirodha）的四行進行思惟。如果道法智，斷欲界系行道，對道諦（Marga）的四行進行思惟。如果滅比智，或者初禪

【English Translation】 English version Therefore, it does not arise sequentially from the minds of those in learning (Siksa), those beyond learning (Asaiksa), and those without skillful means of wholesome minds. Because there are no skillful means, it does not arise sequentially. Those minds without are also the same. Defiled minds arise sequentially. Wholesome minds born in the desire realm (Kama-dhatu) do not arise sequentially because of their swiftness. Defiled minds do not arise sequentially. **Wholesome minds that are born do not arise swiftly. Question: What is the True Dharma (Saddharma)? Answer:

The Sutras (Sutra), Vinaya (Vinaya), and Abhidhamma (Abhidhamma)　　These are called conventional True Dharma 　　The Thirty-seven Factors of Enlightenment (Bodhipaksadharma)　　This speaks of the ultimate meaning

The Sutras, Vinaya, and Abhidhamma are called conventional True Dharma. Sutras (Sutra), Vinaya (Vinaya), and Abhidhamma (Abhidhamma) are the True Dharma of speech. Because they arise based on names, as has been said before. The Buddha's words are the nature of speech, and speech relies on names to function. Because it functions in other places, it is called conventional. It is called True Dharma because it reveals the ultimate meaning, as meaning is revealed through names. The Thirty-seven Factors of Enlightenment speak of the ultimate meaning. The Thirty-seven Factors of Enlightenment are the True Dharma of ultimate meaning, because they arise apart from names. Although the wisdom of cultivation with outflows (Sasrava) functions apart from names, it is not called the True Dharma of ultimate meaning because it is defiled. Just as there are two kinds of True Dharma, there are also two kinds of practitioners: those who cultivate the Dharma and those who cultivate. Cultivating the Dharma refers to reciting and studying, while cultivating refers to practicing meditation. Those conventional numbers, the True Dharma is cultivation. Dharma is the meaning of upholding. The True Dharma of ultimate meaning is cultivation. Therefore, it is said that when those who cultivate the Dharma abide, the True Dharma abides; when those who cultivate cease, the True Dharma ceases. The World-Honored One encourages practitioners, so He does not speak of limitations, as mentioned before. The Vajra Samadhi Selection Chapter should be explained in detail. Now, it should be said:

Fifty-two and others　　Also speak of eighty 　　Or some say thirteen　　This is the Vajra Samadhi

Some say that there are fifty-two Vajra Samadhis, encompassed by the future of Dhyana (Jhana). If one attains the fruit of Arhat (Arhat) by relying on the wisdom of suffering in the future of Dhyana, then in the realm of neither perception nor non-perception, one contemplates the impermanence, suffering, emptiness, and non-self of the four aggregates (Skandha). If one attains the fruit of Arhat through the wisdom of accumulation, then one contemplates each of the four aspects of the truth of accumulation (Samudaya). If one has the Dharma-wisdom of cessation, then the actions bound to the desire realm cease, and one contemplates the four aspects of the truth of cessation (Nirodha). If one has the Dharma-wisdom of the path, then one cuts off the actions bound to the desire realm, and one contemplates the four aspects of the truth of the path (Marga). If one has the wisdom of cessation, or the first Dhyana

地系行滅思惟。或乃至非想非非想系行滅思惟。若道比智。于彼九地比智品道四行思惟得阿羅漢果。如是智行緣分別則五十二(苦異故滅異情隔故觀別是以八地滅有三十二行道則類爾通異地同性情無礙故觀通通觀九地唯有四行合前四諦十六行為五十二)。如禪未來。乃至第四禪亦如是。空處二十八(自地苦集八行四空滅諦十六行九地道四行於上滅漸少故隨處滅四)。識處二十四。無所有處二十。以無色無法智。法智緣欲界故非無色。下地行滅緣。下地苦非境界故。下地對治緣展轉因故。有說。禪未來八十金剛三昧。是中差別者說道比智。亦一一地對治緣。得阿羅漢果(觀七地道比智地各四行有二十八合前五十二為八十也)。如禪未來。乃至第四禪亦如是。空處四十。識處三十二。無所有處二十四。尊者瞿沙說。禪未來所攝金剛三昧。十三見道四比忍相應四三昧修道非想非非想離欲九無礙道相應九三昧。彼一切第一有對治。金剛三昧世俗道非境界故。乃至第四禪亦如是。空處九乃至無所有處亦如是。此是總說。若說忍智行種緣分別禪未來所攝。則有一千四百九十二金剛三昧。乃至第四禪亦如是。空處四百六十八。識處三百二十四。無所有處二百一十六。問彼智品所說神通彼神通為一切善為非。答。

三通則說善　　

【現代漢語翻譯】現代漢語譯本地系行滅思惟，或者乃至非想非非想處系行滅思惟。如果以道比智（Dào bǐ zhì，通過比較推理獲得的智慧）于彼九地（Jiǔ dì，九個禪定層次）比智品道四行思惟，證得阿羅漢果（Ā luó hàn guǒ，佛教修行達到的最高果位，斷絕輪迴）。如此智行緣分別則有五十二種（因為苦的差異導致滅的差異，情感阻隔導致觀想的差別，因此八地滅有三十二行道，則類似這樣貫通不同地，相同性質的情感沒有阻礙，因此觀想貫通，貫通觀想九地只有四行，合前四諦（Sì dì，佛教的四個真理：苦、集、滅、道）十六行為五十二）。如同禪未來（Chán wèilái，未來禪定），乃至第四禪（Dì sì chán，色界第四禪）也是如此。空無邊處（Kōng wú biān chù，四無色定之一）有二十八種（自地苦集八行，四空滅諦十六行，九地道四行，因為在上滅逐漸減少，因此隨處滅四）。識無邊處（Shí wú biān chù，四無色定之一）有二十四種。無所有處（Wú suǒ yǒu chù，四無色定之一）有二十種。因為無色沒有法智（Fǎ zhì，瞭解事物規律的智慧），法智所緣是欲界（Yù jiè，眾生居住的慾望世界），所以不是無色。下地行滅所緣，下地苦不是境界的緣故。下地對治所緣是輾轉因的緣故。有人說，禪未來有八十金剛三昧（Jīngāng sānmèi，一種堅不可摧的禪定）。其中差別在於說道比智，也一一地對治所緣，證得阿羅漢果（觀七地道比智地各有四行，有二十八，合前五十二為八十）。如同禪未來，乃至第四禪也是如此。空無邊處有四十種。識無邊處有三十二種。無所有處有二十四種。尊者瞿沙（Zūnzhě Qúshā，一位佛教尊者）說，禪未來所攝的金剛三昧，十三見道（Jiàn dào，佛教修行階段，指初果須陀洹）四比忍（Bǐ rěn，通過比較獲得的忍耐力）相應四三昧，修道非想非非想處（Fēixiǎngfēifēixiǎng chù，四無色定之一）離欲九無礙道（Wú ài dào，修行中沒有障礙的道路）相應九三昧。它們一切第一有對治。金剛三昧世俗道不是境界的緣故。乃至第四禪也是如此。空無邊處九，乃至無所有處也是如此。這是總的來說。如果說忍智行種緣分別禪未來所攝，則有一千四百九十二金剛三昧。乃至第四禪也是如此。空無邊處四百六十八。識無邊處三百二十四。無所有處二百一十六。問：彼智品所說的神通，彼神通為一切善，還是並非如此？答：三通則說善

【English Translation】 English version Contemplation on the cessation of actions associated with the realm of earth, or even contemplation on the cessation of actions associated with the realm of neither perception nor non-perception. If, with the wisdom of comparison (Dào bǐ zhì, wisdom attained through comparative reasoning), one contemplates the four aspects of the path of wisdom of comparison in those nine realms (Jiǔ dì, nine levels of meditative absorption), one attains the fruit of Arhat (Ā luó hàn guǒ, the highest attainment in Buddhism, liberation from the cycle of rebirth). Thus, the differentiation of wisdom, action, and conditions results in fifty-two (because the difference in suffering leads to the difference in cessation, emotional barriers lead to differences in contemplation; therefore, the cessation in the eight realms has thirty-two aspects of the path; similarly, penetrating different realms, emotions of the same nature are unobstructed, so contemplation penetrates; penetrating contemplation of the nine realms has only four aspects, combined with the sixteen aspects of the Four Noble Truths (Sì dì, the four fundamental truths of Buddhism: suffering, its origin, its cessation, and the path to its cessation) results in fifty-two). It is the same as future meditation (Chán wèilái, future meditation), and even the fourth Dhyana (Dì sì chán, the fourth Dhyana of the Form Realm) is the same. The Realm of Infinite Space (Kōng wú biān chù, one of the Four Formless Realms) has twenty-eight (eight aspects of suffering and its origin in one's own realm, sixteen aspects of the cessation of suffering in the Four Formless Realms, four aspects of the path in the nine realms; because cessation gradually decreases above, cessation occurs in four places). The Realm of Infinite Consciousness (Shí wú biān chù, one of the Four Formless Realms) has twenty-four. The Realm of Nothingness (Wú suǒ yǒu chù, one of the Four Formless Realms) has twenty. Because there is no wisdom of Dharma (Fǎ zhì, wisdom that understands the laws of things) in the Formless Realm, and the object of the wisdom of Dharma is the Desire Realm (Yù jiè, the realm of desire where beings reside), it is not Formless. The object of the cessation of actions in the lower realm, because the suffering of the lower realm is not the object. The object of the antidote in the lower realm is the cause of transformation. Some say that future meditation has eighty Vajra Samadhis (Jīngāng sānmèi, an indestructible state of meditative concentration). The difference lies in saying that the wisdom of comparison of the path is also the object of the antidote in each realm, and one attains the fruit of Arhat (observing that the wisdom of comparison of the path in the seven realms each has four aspects, totaling twenty-eight, combined with the previous fifty-two, it becomes eighty). It is the same as future meditation, and even the fourth Dhyana is the same. The Realm of Infinite Space has forty. The Realm of Infinite Consciousness has thirty-two. The Realm of Nothingness has twenty-four. Venerable Ghosa (Zūnzhě Qúshā, a Buddhist venerable) said that the Vajra Samadhis included in future meditation, thirteen aspects of the Path of Seeing (Jiàn dào, the stage of stream-enterer in Buddhism), four Samadhis corresponding to the four acceptances of comparison (Bǐ rěn, endurance obtained through comparison), nine Samadhis corresponding to the nine unobstructed paths (Wú ài dào, unobstructed paths in practice) of detachment from desire in the Realm of Neither Perception nor Non-Perception (Fēixiǎngfēifēixiǎng chù, one of the Four Formless Realms) in the Path of Cultivation. All of them primarily have antidotes. The worldly path of Vajra Samadhi is not the object. Even the fourth Dhyana is the same. The Realm of Infinite Space has nine, and even the Realm of Nothingness is the same. This is a general statement. If one speaks of the differentiation of the seeds of endurance, wisdom, action, and conditions included in future meditation, then there are one thousand four hundred and ninety-two Vajra Samadhis. Even the fourth Dhyana is the same. The Realm of Infinite Space has four hundred and sixty-eight. The Realm of Infinite Consciousness has three hundred and twenty-four. The Realm of Nothingness has two hundred and sixteen. Question: The supernormal powers mentioned in that chapter on wisdom, are those supernormal powers entirely good, or not? Answer: The three supernormal powers are said to be good.

餘二是無記　當知依欲色　　世尊說慧性

三通則說善者。神是智他心智宿命智。此三通說善。何以故。愛果故。極方便所起故。調伏他故。不信樂者令信樂故。此三通令他極調伏故歡喜。歡喜心相應慧是善。信心相應故。餘二是無記者。謂天眼天耳。此二神通是無記。愛果及極方便非分故。又受色聲起。是故無記。問何處現在前何等性。答當知依欲色世尊說慧性。此神通欲色界現在前非余。依色故。彼先欲界起故。后色界能現在前。彼非初業堪能非分故。是智慧性從分別起故。依成依者故(此釋通有眼名由眼起故)。如施設經說。爾時色界四大造眼處周圓。天眼凈。如修多羅品說。諸根事言擇品當廣說。今當說。

當知彼諸根　　慧者善分別　名有二十二　　事則說十七

佛說諸根。名有二十二。事有十七。以男女根及三無漏根無別事故不立事。余根攝故。男女根離身根更無故。是故說。云何男根。身根少分。女根亦如是。又一識依故。若識依身根起。即依男女根。無異相根共生。一識三無漏根九根合成故。九根者。意根樂根喜根舍根信等五根。此九根。道及人分別故立三根。道分別者。見道說未知根。修道說已知根。無學道說無知根。人分別者。隨信行隨法行說未知根。信解脫見到身證說已

【現代漢語翻譯】現代漢語譯本餘下兩種是無記。應當知道，世尊依據欲界和色界，宣說了慧的性質。

三種神通被認為是善的。神通指的是神境智、他心智和宿命智。這三種神通被認為是善的。為什麼呢？因為它們是愛的果報，是極大的方便所產生的，能夠調伏他人，使不相信的人產生信仰。這三種神通能夠使他人得到極大的調伏和歡喜。與歡喜心相應的智慧是善的，因為它與信心相應。餘下的兩種是無記的，指的是天眼和天耳。這兩種神通是無記的，因為它們不是愛的果報，也不是極大的方便所產生的部分。而且，它們是依靠色和聲而產生的，因此是無記的。問：在何處顯現？是什麼性質？答：應當知道，世尊依據欲界和色界，宣說了慧的性質。這些神通在欲界顯現，而不是在其他界。因為它們依靠色界。它們首先在欲界產生，然後才能顯現。它們不是初業者所能勝任的。它們是智慧的性質，是從分別產生的。它們依靠成，依靠者（這裡解釋了神通有眼的名義，因為它們由眼產生）。正如《施設經》所說：『那時，四大造就了眼處，使其周圓，天眼清凈。』正如《修多羅品》所說。諸根的事，將在《擇品》中詳細說明。現在將要說明。

應當知道那些根，有智慧的人能夠善於分別。名稱有二十二種，但實際作用則只有十七種。

佛陀宣說了諸根。名稱有二十二種，但實際作用只有十七種。因為男女根和三種無漏根沒有不同的作用，所以不設立實際作用。因為它們被其餘的根所攝。男女根離開了身根就沒有其他的了。所以說，什麼是男根？是身根的少部分。女根也是如此。而且，它們依靠同一個識。如果識依靠身根產生，那麼也依靠男女根。沒有不同的相，根共同產生。一個識與三種無漏根和九種根合成。九種根指的是：意根、樂根、喜根、舍根、信根等五根。這九種根，因為道和人的不同而設立了三種根。道的不同指的是：見道時說未知根，修道時說已知根，無學道時說無知根。人的不同指的是：隨信行和隨法行說未知根，信解脫和見到身證說已

【English Translation】 English version The remaining two are indeterminate. It should be known that the World-Honored One, relying on the desire realm and the form realm, expounded the nature of wisdom (慧性, huì xìng).

The three superknowledges are considered wholesome. Superknowledges refer to magical power (神境智, shén jìng zhì), telepathy (他心智, tā xīn zhì), and knowledge of past lives (宿命智, sù mìng zhì). These three superknowledges are considered wholesome. Why? Because they are the result of love, arise from great skillful means, and can subdue others, causing those who do not believe to generate faith. These three superknowledges can cause others to be greatly subdued and joyful. Wisdom corresponding to a joyful mind is wholesome because it corresponds to faith. The remaining two are indeterminate, referring to the divine eye (天眼, tiān yǎn) and the divine ear (天耳, tiān ěr). These two superknowledges are indeterminate because they are not the result of love, nor are they part of the great skillful means. Moreover, they arise relying on form and sound, therefore they are indeterminate. Question: Where do they manifest? What is their nature? Answer: It should be known that the World-Honored One, relying on the desire realm and the form realm, expounded the nature of wisdom. These superknowledges manifest in the desire realm, not in other realms. Because they rely on the form realm. They first arise in the desire realm, and then they can manifest. They are not something that beginners can accomplish. They are the nature of wisdom, arising from discrimination. They rely on the accomplished, the relier (this explains the name of superknowledges having eyes, because they arise from the eyes). As the Establishment Scripture says: 'At that time, the four great elements created the eye-base, making it round and complete, the divine eye is pure.' As the Sutra Chapter says. The matters of the faculties will be explained in detail in the Selection Chapter. Now I will explain.

It should be known that those faculties, the wise can skillfully distinguish. The names are twenty-two, but the actual functions are only seventeen.

The Buddha expounded the faculties. The names are twenty-two, but the actual functions are only seventeen. Because the male and female faculties and the three unconditioned faculties do not have different functions, so no actual function is established. Because they are included by the remaining faculties. The male and female faculties have nothing else apart from the body faculty. Therefore, it is said, what is the male faculty? It is a small part of the body faculty. The female faculty is also the same. Moreover, they rely on the same consciousness. If consciousness arises relying on the body faculty, then it also relies on the male and female faculties. There are no different characteristics, the faculties arise together. One consciousness is composed of the three unconditioned faculties and the nine faculties. The nine faculties refer to: the mind faculty, the pleasure faculty, the joy faculty, the equanimity faculty, and the five faculties of faith, etc. These nine faculties, because of the difference between the path and the person, three faculties are established. The difference in the path refers to: in the path of seeing, the unknown faculty is spoken of; in the path of cultivation, the known faculty is spoken of; in the path of no-more-learning, the faculty of no-knowing is spoken of. The difference in the person refers to: for those who follow faith and those who follow the Dharma, the unknown faculty is spoken of; for those who are liberated by faith and those who have seen the body-witness, the known

知根。慧解脫俱解脫說無知根。問等及第一義有何相。答。

若事分別時　　舍名則說等　分別無所舍　　是則第一義

若事分別時舍名則說等者。若事分別時舍名者。此則等事(等事梵音云三比栗提譯言等集亦言等積聚凡會有三無者名等集)。非第一義決定事不可得故。如瓶分別色香味觸時舍瓶名。亦非舍色香味觸別有瓶名。是故名等事。如是一切分別無所舍。是則第一義者。若事分別時不捨名者。是第一義。如五盛陰名苦諦。若分別五時亦不捨苦名。以色是苦故。乃至識亦如是。彼色復十一種。一一入皆苦。乃至剎那及極微分別時亦不捨苦名。彼得相故。如是一切如雜品說。中陰擇品當廣說。問為定為不定。答。

界趣地必定　　中陰五無礙　說名為香食　　求有乘意行

界趣地必定者。中陰界趣地不轉。欲界中陰必生欲界。色界生色界。如是地獄趣生地獄。乃至人趣生人。四天王生四天王。乃至阿迦膩吒天亦如是。中陰五者。中陰五陰性。有去來故。非離色有去來。是故欲色界有中陰非無色界。色非分故。無礙者。極微故。一切形障所不能礙。業力故住母胎。若異者不應住胎。說名為香食。求有乘意行者。以香為食故說香食。若薄福者食諸穢香。若大力者食諸凈香。求于生有故說求有

【現代漢語翻譯】現代漢語譯本：知根。慧解脫（prajna-vimukti，通過智慧獲得解脫）俱解脫（ubhayato-vimukti，通過智慧和禪定獲得解脫）說無知根。問：『等』（sama，平等）及第一義（paramārtha，終極真理）有何相？答：

若事分別時，舍名則說『等』；分別無所舍，是則第一義。

若事分別時舍名則說『等』者。若事分別時舍名者，此則『等事』（samprīti，梵文，意為『等集』，也作『等積聚』，凡是聚集都有三種不存在的情況，稱為『等集』）。非第一義，因為決定的事物不可得。例如，當分別瓶子的顏色、香味、觸感時，捨棄了『瓶』這個名稱。也不是捨棄顏色、香味、觸感后，另外有一個『瓶』的名稱。所以稱為『等事』。如是一切分別無所舍，是則第一義者。若事分別時不捨名者，是第一義。例如，五盛陰（pañca-skandha，構成個體的五種要素：色、受、想、行、識）名為苦諦（duhkha-satya，四聖諦之一，關於苦難的真理）。如果分別五陰時也不捨棄『苦』這個名稱，因為色是苦，乃至識也是如此。這色又有十一種，每一種都包含苦。乃至剎那（ksana，極短的時間單位）及極微（paramāṇu，最小的物質單位）分別時也不捨棄『苦』這個名稱，因為它們具有苦的相。如是一切如雜品所說。中陰（antarābhava，死亡和再生之間的過渡狀態）擇品（選擇篇）將詳細說明。問：為定為不定？答：

界趣地必定，中陰五無礙；說名為香食，求有乘意行。

界趣地必定者。中陰的界、趣、地不會改變。欲界（kāmadhātu，充滿慾望的領域）的中陰必定生於欲界。生。如同地獄趣（naraka-gati，地獄道）生於地獄，乃至人趣（manusya-gati，人道）生於人，四天王天（cāturmahārājika-deva，位於須彌山腰的第一層天）生於四天王天，乃至阿迦膩吒天（akanistha-deva，色界最高的第五天）也是如此。中陰五者。中陰具有五陰的性質，因為有去來。如果離開色就沒有去來。所以欲有中陰並非沒有。色不是分割的。無礙者。因為是極微，所以一切形體的障礙都不能阻礙。因為業力，所以能住在母胎中。如果不是這樣，就不應該能住在胎中。說名為香食，求有乘意行者。因為以香為食物，所以稱為香食。如果福報淺薄的人，就吃各種污穢的香。如果大力的人，就吃各種清凈的香。因為尋求生有，所以說尋求生有。

【English Translation】 English version: Knowing the root. The prajna-vimukti (liberation through wisdom) and ubhayato-vimukti (liberation through both wisdom and meditation) say there is no root of ignorance. Question: What are the characteristics of 'sama' (equality) and paramārtha (ultimate truth)? Answer:

When things are distinguished, Abandoning names is called 'sama'; If in distinguishing nothing is abandoned, That is the ultimate truth.

If abandoning names when distinguishing things is called 'sama'. If abandoning names when distinguishing things, this is 'samprīti' (Sanskrit, meaning 'equal gathering,' also 'equal accumulation'; all gatherings have three non-existences, called 'equal gathering'). It is not the ultimate truth because a determined thing cannot be obtained. For example, when distinguishing the color, smell, and touch of a bottle, the name 'bottle' is abandoned. It is not that after abandoning color, smell, and touch, there is another name 'bottle'. Therefore, it is called 'samprīti'. If in distinguishing everything nothing is abandoned, that is the ultimate truth. If names are not abandoned when distinguishing things, that is the ultimate truth. For example, the five skandhas (pañca-skandha, the five aggregates constituting an individual: form, feeling, perception, mental formations, consciousness) are called the duhkha-satya (truth of suffering, one of the Four Noble Truths). If the name 'suffering' is not abandoned when distinguishing the five skandhas, because form is suffering, and so on, even consciousness is the same. This form has eleven types, each containing suffering. Even when distinguishing a ksana (moment, an extremely short unit of time) and a paramāṇu (atom, the smallest unit of matter), the name 'suffering' is not abandoned, because they possess the characteristic of suffering. All this is as described in the miscellaneous section. The antarābhava (intermediate state between death and rebirth) selection section will explain in detail. Question: Is it fixed or unfixed? Answer:

The realm, destination, and ground are fixed, The antarābhava has no obstruction in the five; It is said to be nourished by fragrance, Seeking existence, it travels by intention.

The realm, destination, and ground are fixed. The realm, destination, and ground of the antarābhava do not change. The antarābhava of the kāmadhātu (desire realm) is certainly born in the kāmadhātu. Born. Just as the naraka-gati (hell realm) is born in hell, and so on, the manusya-gati (human realm) is born as a human, the cāturmahārājika-deva (Four Heavenly Kings heaven, the first heaven located on the waist of Mount Sumeru) is born in the Four Heavenly Kings heaven, and so on, even the akanistha-deva (highest of the five heavens in the form realm) is the same. The antarābhava has five. The antarābhava has the nature of the five skandhas, because there is coming and going. If there is no form, there is no coming and going. Therefore, the antarābhava of the desire realm is not non-existent. Form is not divisible. No obstruction. Because it is a paramāṇu, all physical obstacles cannot obstruct it. Because of the power of karma, it can reside in the mother's womb. If it were not so, it should not be able to reside in the womb. It is said to be nourished by fragrance, seeking existence, it travels by intention. Because it is nourished by fragrance, it is called fragrance-food. If a person has little merit, they eat various impure fragrances. If a person has great power, they eat various pure fragrances. Because they seek existence, it is said to be seeking existence.

。從意生故說乘意行。此諸眾生或業生。謂地獄如所說彼諸眾生業所縛。或煩惱生。謂人及欲界天。或報生。謂飛鳥。或從意生。謂色無色界天及劫初人。化及中陰二有中間起離趣故。是故說中陰。問中陰幾時住。答。

七日或七七　　乃至彼和合　或裸形食香　　諸根悉具足

七日者。有說。中陰七日住。身羸劣故。問若和合者應爾。若彼父母異處者。是人命終當云何。答當觀是眾生業轉不轉。若於母可轉于父不可轉者。彼父則從他女人令中陰會。于父緣可轉者亦如是。若二俱不可轉者。此人未死而彼先和合此說常行欲者。若時節行者。彼眾生業因緣故。令彼非時亦行。有說。或於相似處生。謂若應生時行處者非彼時故。則于相似常行處生。隨其類說。七七者。有說。七七日住。乃至彼和合者。復有說。不定乃至未和合間常住。問中陰有衣無衣。答或裸形。色界中陰有衣。色界慚愧增故。如彼法身不裸形。生身亦爾。欲界菩薩及白凈比丘尼中陰有衣。餘眾生無衣。無慚愧增故。問中陰何食。答香食。欲界中陰以香為食。前已說。色界離摶食。貪身極微故。唯三種食。問具諸根不。答諸根悉具足。中陰具諸根。何以故。中陰報淳故。又彼眾生求有故。於六入門常求有。問形為云何。答。

隨行量不定

【現代漢語翻譯】現代漢語譯本：因為隨其意願而生，所以說乘意而行。這些眾生有的因業而生，比如地獄眾生，正如所說，他們被業力束縛。有的因煩惱而生，比如人類和欲界天人。有的因果報而生，比如飛鳥。有的隨其意願而生，比如色無色界天人和劫初之人。化生和中陰身都是在兩個有之間的狀態產生，因為要離開並趣向新的去處，所以才說有中陰。問：中陰身會停留多久？答：七日或七七，乃至因緣和合，或裸形食香，諸根悉具足。有的說，中陰身會停留七日，因為身體虛弱。問：如果因緣和合還好說，如果父母身處異地，那麼這個人死後會怎麼樣呢？答：應當觀察這個眾生的業力是否可以轉變。如果對於母親可以轉變，對於父親不可以轉變，那麼父親就會從其他女人那裡令中陰身得以和合。如果對於父親的緣分可以轉變，也是一樣。如果二者都不能轉變，那麼這個人還沒死，而父母已經和合了，這是說那些經常行淫慾的人。如果有時節限制，那麼因為眾生的業力因緣，會令他們在非時節也行淫慾。有的說，或者在相似的地方出生。如果應當出生在經常去的地方，但不是那個時候，那麼就會在相似的常去的地方出生。這是隨其類別而說的。有的說，會停留七個七日。乃至因緣和合，還有的說，不確定，直到未和合之間都會停留。問：中陰身有衣服嗎？答：有的裸形。有慚愧心增長的中陰身有衣服。就像法身不裸形，生身也是一樣。欲界菩薩和清凈的比丘尼中陰身有衣服，其餘眾生沒有衣服，因為沒有慚愧心增長。問：中陰身吃什麼？答：吃香。欲界的中陰身以香為食，前面已經說過，不吃段食，因為貪戀身體的極微細之處，所以只吃三種食。問：具備各種根嗎？答：各種根都具備。中陰身具備各種根。為什麼呢？因為中陰身的果報純粹。而且那些眾生尋求存在，所以在六個入門處常常尋求存在。問：形體是怎樣的？答：隨其所行而量不定。

【English Translation】 English version: Because they are born from intention, it is said that they travel by intention. These beings are either born from karma, such as the beings in hell, as it is said that they are bound by their karma; or born from afflictions (kleshas), such as humans and beings in the desire realm heavens; or born from retribution, such as flying birds; or born from intention, such as beings in the formless realm heavens (Arupadhatu) and the first humans of a kalpa. Transformation and the intermediate state (antarabhava) arise between two existences, because they are leaving and going to a new destination, therefore it is said that there is an intermediate state. Question: How long does the intermediate state last? Answer: 'Seven days or seven sevens, until that union, or naked, eating fragrance, all faculties complete.' Some say that the intermediate state lasts seven days because the body is weak. Question: If union occurs, that's understandable, but if the parents are in different places, what happens when that person dies? Answer: One should observe whether the karma of that being can be transformed or not. If it can be transformed with respect to the mother but not with respect to the father, then the father will cause the intermediate state to unite with another woman. If the connection with the father can be transformed, it is the same. If neither can be transformed, then the parents will have already united before the person dies; this refers to those who constantly engage in desire. If there are seasonal restrictions, then due to the karmic causes of the beings, they will engage in it even at inappropriate times. Some say that they are born in similar places. If they should be born in a place they frequent, but it is not the right time, then they will be born in a similar place they frequent. This is said according to their category. Some say that they stay for seven sevens of days. 'Until that union' means that some say it is uncertain and lasts until union occurs. Question: Does the intermediate state have clothes or not? Answer: Some are naked. Intermediate beings with increased shame have clothes, just as the Dharmakaya is not naked, nor is the birth body. Bodhisattvas in the desire realm and pure bhikshunis in the intermediate state have clothes; other beings do not have clothes because they do not have increased shame. Question: What does the intermediate state eat? Answer: They eat fragrance. Intermediate beings in the desire realm eat fragrance, as mentioned earlier, not solid food, because they crave the subtle elements of the body, so they only eat three kinds of food. Question: Do they have all the faculties? Answer: All faculties are complete. The intermediate state has all the faculties. Why? Because the retribution of the intermediate state is pure. Also, those beings seek existence, so they constantly seek existence at the six entrances. Question: What is their form like? Answer: 'The measure is uncertain according to their conduct.'

或有見不見　入則從生門　　或生顛倒想

隨行者各如其趣。地獄中陰如地獄形。乃至人天如人天形。問中陰雲何行身量云何。答行量不定。中陰行及身量不定。地獄中陰足上頭下而行。天中陰上升如箭射空。余中陰側身傍去。如畫人飛。量者。色界中陰量如本有。欲界菩薩中陰亦如本有。三十二相莊嚴其身。是故菩薩中陰光明徹照百億天下。言白象身入母胎者不然。已離畜生故。菩薩從九十一劫來常離畜生。順相書故。令菩薩母見如是夢。欲界餘眾生中陰身量。如有知小兒形。諸根猛利故。以顛倒想入胎。問中陰中陰為相見不。答或有見不見。或中陰以中陰為境界。不一切。有說。地獄中陰見地獄中陰。如是一切。又說。地獄中陰見地獄中陰。畜生見二趣。餓鬼見三趣。人見四趣。天見五趣。生陰眼則不見。若天眼極清凈者能見。問從何處入胎。答入則從生門。彼從生門入。是故雙生者後生為長。問以何想入胎。答或生顛倒想。非一切眾生顛倒想入母胎。除近佛地菩薩。彼近佛地菩薩。于母母想于父父想。餘眾生悉顛倒想入胎。若男中陰者。于母染想于父恚想。彼作是念。若無此男者與此女會。想見男去而與女會。見彼精時而謂己有即生歡喜。生歡喜故陰則漸厚。陰漸厚已依母右脅向背蹲坐。女則相違

【現代漢語翻譯】現代漢語譯本或者有的中陰身能互相看見，有的則不能。進入母胎時，是從生門進入，或者產生顛倒的妄想。隨業而行的眾生，各自按照其所趣向的形態顯現。地獄的中陰身呈現地獄的形態，乃至人道和天道的中陰身呈現人道和天道的形態。有人問：『中陰身是如何行走的？身量又是如何？』回答是：『中陰身行走的方式和身量是不定的。』地獄的中陰身是腳朝上頭朝下地行走。天道的中陰身向上升騰，如同箭射向天空。其餘的中陰身側著身體橫向移動，如同繪畫中的飛天形象。至於身量，中陰身的身量如同其生前的身量。欲界菩薩（Bodhisattva，指發願成佛的眾生）的中陰身也如同其生前的身量，具有三十二相（thirty-two major marks）來莊嚴自身。因此，菩薩的中陰身光明能夠徹照百億個天下。說菩薩以白象的形象進入母胎是不對的，因為菩薩已經脫離了畜生道。菩薩從九十一劫（kalpa，極長的時間單位）以來，常常遠離畜生道。這是爲了順應相書的說法，才讓菩薩的母親做這樣的夢。欲界其餘眾生的中陰身的身量，如同有智慧的小孩的形狀，諸根（sense organs）敏銳。他們以顛倒的妄想進入母胎。有人問：『中陰身之間能互相看見嗎？』回答是：『或者有的能看見，有的不能。』或者中陰身以中陰身作為境界，但不是所有中陰身都能互相看見。有人說：『地獄的中陰身能看見地獄的中陰身，一切都是如此。』又有人說：『地獄的中陰身能看見地獄的中陰身，畜生道的中陰身能看見兩個趣（道），餓鬼道的中陰身能看見三個趣，人道的中陰身能看見四個趣，天道的中陰身能看見五個趣。』已經投生的眾生的眼睛就看不見了。如果天眼（divine eye）極其清凈，就能看見。有人問：『從什麼地方進入母胎？』回答是：『進入母胎是從生門進入。』他們從生門進入，所以雙胞胎中后出生的為兄長。有人問：『以什麼樣的想法進入母胎？』回答是：『或者產生顛倒的妄想。』不是所有的眾生都以顛倒的妄想進入母胎，除了接近佛地的菩薩。那些接近佛地的菩薩，對於母親產生母親的想法，對於父親產生父親的想法。其餘的眾生都以顛倒的妄想進入母胎。如果是男性的中陰身，對於母親產生染污的想法，對於父親產生嗔恚的想法。他會這樣想：『如果沒有這個男人，我就能和這個女人交合。』想像著那個男人離開，自己和那個女人交合，看見精液的時候就認為那是自己的，於是產生歡喜。因為產生歡喜，陰身就逐漸增厚。陰身逐漸增厚后，就依附在母親的右脅，面向背部蹲坐。女性則相反。

【English Translation】 English version Some see and some do not see. Entering, they go through the gate of birth; or they generate inverted thoughts. Those who follow their karma each take on forms according to their destination. The intermediate state of hell resembles the form of hell, and so on, up to humans and gods, who resemble the forms of humans and gods. Someone asks: 'How does the intermediate being move, and what is its size?' The answer is: 'The way the intermediate being moves and its size are not fixed.' The intermediate being of hell moves with its feet up and its head down. The intermediate being of the heavens ascends like an arrow shot into the sky. The remaining intermediate beings move sideways, like a flying figure in a painting. As for size, the size of the intermediate being is like its previous existence. The intermediate being of a Bodhisattva (Bodhisattva, being who aspires to Buddhahood) in the desire realm is also like its previous existence, adorned with the thirty-two major marks (thirty-two major marks). Therefore, the light of the Bodhisattva's intermediate being illuminates hundreds of billions of worlds. It is not true that a Bodhisattva enters the womb in the form of a white elephant, because the Bodhisattva has already left the animal realm. From ninety-one kalpas (kalpa, an extremely long unit of time) ago, the Bodhisattva has always been far from the animal realm. This is to comply with the texts on auspicious signs, so the Bodhisattva's mother has such a dream. The size of the intermediate being of other beings in the desire realm is like that of a wise child, with sharp sense organs. They enter the womb with inverted thoughts. Someone asks: 'Do intermediate beings see each other?' The answer is: 'Some see and some do not.' Or an intermediate being takes another intermediate being as its object, but not all intermediate beings can see each other. Some say: 'The intermediate being of hell sees the intermediate being of hell, and so on for all.' Others say: 'The intermediate being of hell sees the intermediate being of hell, the intermediate being of animals sees two realms, the intermediate being of hungry ghosts sees three realms, the intermediate being of humans sees four realms, and the intermediate being of gods sees five realms.' The eyes of those who have already been born cannot see. If the divine eye (divine eye) is extremely pure, it can see. Someone asks: 'From where do they enter the womb?' The answer is: 'Entering, they go through the gate of birth.' They enter through the gate of birth, so the one born later of twins is the elder. Someone asks: 'With what thoughts do they enter the womb?' The answer is: 'Or they generate inverted thoughts.' Not all beings enter the womb with inverted thoughts, except for Bodhisattvas close to the Buddha-land. Those Bodhisattvas close to the Buddha-land have the thought of mother for their mother and the thought of father for their father. The remaining beings all enter the womb with inverted thoughts. If it is a male intermediate being, he has defiled thoughts towards the mother and hateful thoughts towards the father. He thinks: 'If there were no this man, I could have intercourse with this woman.' Imagining that the man leaves and he has intercourse with the woman, he rejoices when he sees the semen, thinking it is his own. Because he rejoices, the intermediate body gradually thickens. After the intermediate body gradually thickens, he clings to the mother's right side, squatting with his back facing outwards. The female is the opposite.

說。中陰因緣后當說。

雜阿毗曇心論卷第十大正藏第 28 冊 No. 1552 雜阿毗曇心論

雜阿毗曇心論卷第十一

尊者法救造

宋天竺三藏僧伽跋摩等譯擇品下

問知法識法明法此云何。答。

知者一切法　　識明亦復然　知及意識明　　彼各隨事說

彼苦智知苦。乃至道智知道。無漏智分段緣故善等智者亦知苦。乃至虛空數非數滅。普緣一切法故。識者亦識一切法。彼眼識識色。乃至身識識觸。攝受自相故。意識識眼色眼識。如是一切普緣故。明者亦明一切法隨其事。彼苦忍苦智明苦。乃至道忍道智明道。分段緣故。善有漏慧亦明。苦乃至虛空非數滅。問劫云何過。答。

刀兵病饑饉　　說名中劫過　除地餘三種　　說名大劫過

刀兵病饑饉說名中劫過者。三種中劫過。謂刀兵病疫饑饉。刀兵劫者。謂乃至人壽十歲時。貪粗惡境界。行諸邪法各住害心。手執草木皆成刀劍。更相殺害。如是經七日。刀兵中劫過。疾疫劫者。亦壽十歲時。多諸疾病。無有醫師方藥瞻病。薄福德故。遇病輒死。如是經七月七日。疾疫中劫過。饑饉劫者。亦壽十歲時。飢渴增上體極羸劣。普天亢旱種殖不收數米而食。煎煮人骨以飲其汁。如是經七年七月七日。

【現代漢語翻譯】說：中陰（Antarabhava，指死亡到再生的過渡期）的因緣將在後面講述。

《雜阿毗曇心論》卷第十大正藏第 28 冊 No. 1552 《雜阿毗曇心論》

《雜阿毗曇心論》卷第十一

尊者法救造

宋天竺三藏僧伽跋摩（Sanghabarman）等譯《擇品下》

問：知法、識法、明法，這些是什麼意思？答：

知者一切法，識明亦復然；知及意識明，彼各隨事說。

彼苦智知苦，乃至道智知道。無漏智分段緣故，善等智者亦知苦，乃至虛空數非數滅。普緣一切法故，識者亦識一切法。彼眼識識色，乃至身識識觸，攝受自相故。意識識眼色眼識，如是一切普緣故。明者亦明一切法隨其事。彼苦忍苦智明苦，乃至道忍道智明道，分段緣故。善有漏慧亦明，苦乃至虛空非數滅。問：劫（Kalpa，佛教時間單位，指極長的時間）是如何過去的？答：

刀兵病饑饉，說名中劫過；除地餘三種，說名大劫過。

刀兵、病疫、饑饉，被稱為中劫過。這三種是中劫的災難，即刀兵、病疫和饑饉。刀兵劫（Sastrakalpa）是指當人們的壽命減少到十歲時，由於貪戀粗惡的境界，行為邪惡，心懷惡意，手持草木都會變成刀劍，互相殘殺，這樣的情況持續七天，就是刀兵中劫。疾疫劫（Roganatarakalpa）也是指壽命十歲時，疾病流行，沒有醫生和藥物治療，人們因為缺乏福德而生病死亡，這樣的情況持續七個月七天，就是疾疫中劫。饑饉劫（Durbhikshakalpa）也是指壽命十歲時，人們因為飢渴而身體極度虛弱，普遍乾旱，無法種植作物，只能數著米粒食用，甚至煎煮人骨來飲用骨髓汁，這樣的情況持續七年七個月七天。

【English Translation】 It is said: The causes and conditions of the Antarabhava (intermediate state between death and rebirth) will be discussed later.

Miscellaneous Abhidharma-hrdaya-sastra, Volume 10 Taisho Tripitaka, Volume 28, No. 1552, Miscellaneous Abhidharma-hrdaya-sastra

Miscellaneous Abhidharma-hrdaya-sastra, Volume 11

Composed by Venerable Dharmatrata

Translated by Sanghabarman (Sanghabarman), Tripitaka Master from the Song Dynasty of India, et al., Chapter on Discrimination (Part 2)

Question: What are 'knowing the Dharma', 'recognizing the Dharma', and 'understanding the Dharma'? Answer:

Knowing encompasses all Dharmas, Recognition and Understanding are similar; Knowing, Recognition, and Understanding, Each is explained according to its specific function.

The Knowledge of Suffering knows Suffering, up to the Knowledge of the Path knows the Path. Because of the segmented nature of the non-outflow knowledge, the knowledge of goodness and so on also knows Suffering, up to the cessation of space, number, and non-number. Because Recognition universally cognizes all Dharmas, it also recognizes all Dharmas. Eye-consciousness recognizes form, up to body-consciousness recognizes touch, because it grasps its own specific characteristic. Mind-consciousness recognizes eye, form, and eye-consciousness, because it universally cognizes everything. Understanding also understands all Dharmas according to their specific function. The forbearance of suffering and the knowledge of suffering understand suffering, up to the forbearance of the path and the knowledge of the path understand the path, because of their segmented nature. Good, defiled wisdom also understands suffering, up to the cessation of space and non-number. Question: How does a Kalpa (an aeon, an immense period of time) pass? Answer:

Swords, disease, and famine, Are called a minor Kalpa; Except for earth, the remaining three, Are called a major Kalpa.

Swords, disease, and famine are called minor Kalpas. These three are the disasters of a minor Kalpa, namely swords, disease, and famine. The Swords Kalpa (Sastrakalpa) refers to when people's lifespan decreases to ten years, due to craving coarse and evil realms, behaving wickedly, harboring malice, and holding grass and trees that transform into swords, killing each other. This situation lasting for seven days is the Swords minor Kalpa. The Disease Kalpa (Roganatarakalpa) also refers to when the lifespan is ten years, diseases are prevalent, there are no doctors or medicines for treatment, and people die from illness due to lack of merit. This situation lasting for seven months and seven days is the Disease minor Kalpa. The Famine Kalpa (Durbhikshakalpa) also refers to when the lifespan is ten years, people are extremely weak due to hunger and thirst, there is widespread drought, crops cannot be planted, they can only count the grains of rice to eat, and even boil human bones to drink the marrow juice. This situation lasting for seven years, seven months, and seven days.

饑饉中劫過。如是說者。若於今世一日一夜持不殺戒。終不生彼刀兵劫中。一呵黎勒果施僧福田。終不生彼疾疫劫中。若以一食施僧福田。終不生彼饑饉劫中。此閻浮提惡劫互起。余方則少有相似。如此間刀兵劫起。彼唯瞋恚增上。如此間疾疫劫起。彼唯羸劣少力。如此間饑饉劫起。彼唯增飢渴。問云何大劫過。答除地餘三種。是名大劫過。三大種說大劫過。謂火水風非地種。何以故。不利故。利者壞大劫。複次地種壞劫者。壞劫應至第四禪。而未曾至第四禪。問何故壞劫不至第四禪。答凈居天故。彼無上地生。即彼般涅槃故。亦不下生。下地非數滅故。若彼住經壞劫者亦不然。增上福力生彼處故。內擾亂非分故。若彼地內有擾亂者。則外有災患。彼初禪內有覺觀。火擾亂故外為火災所燒。第二禪內有喜。水擾亂故外為水災所漂。第三禪內有出入息。風擾亂故外為風災所壞。問第四禪未曾有擾亂者何得不常。答剎那無常所壞故。如是說者。第四禪地不定相續。隨彼天生宮殿俱起。若天命終彼亦俱沒。問何等劫盡最初。答。

七火次第過　　然後一水災　七七火七水　　復七火后風

七火次第起者。謂最初火劫起。如是說言。若火劫將起。爾時人壽八萬歲地獄命終者不復還生。當知劫盡。乃至地獄無有一眾

【現代漢語翻譯】現代漢語譯本：在饑荒的劫難中如何度過？如果有人在今生一日一夜持守不殺生戒，最終就不會生於刀兵劫中。如果以一個訶黎勒果（訶黎勒果：一種藥用植物的果實）佈施給僧眾的福田，最終就不會生於疾疫劫中。如果以一份食物佈施給僧眾的福田，最終就不會生於饑饉劫中。這閻浮提（閻浮提：佛教宇宙觀中的人類居住地）的各種惡劫互相交替發生，其他地方則很少有相似的情況。比如此地發生刀兵劫時，那裡只是嗔恚心更加強烈；此地發生疾疫劫時，那裡只是身體虛弱、缺少力量；此地發生饑饉劫時，那裡只是更加飢渴。問：如何度過大劫？答：除了地劫之外，其餘三種（火、水、風）都屬於大劫的度過。三大種（火、水、風）被稱為大劫的度過，因為火、水、風不是地種。為什麼呢？因為它們不利於眾生。有利於眾生的事物會破壞大劫。再次，地種破壞劫難，劫難應該會到達第四禪，但從未到達第四禪。問：為什麼破壞劫難不會到達第四禪？答：因為有凈居天（凈居天：色界天的最高層）。他們在那裡獲得最上的果報而生，並在那裡般涅槃（般涅槃：佛教術語，指佛或阿羅漢的入滅），也不會下生。下地的眾生無法通過非數滅（非數滅：一種滅盡煩惱的方法）來脫離劫難。如果他們住在經歷破壞劫難的地方，也是不可能的，因為他們憑藉增長的福力而生於彼處，內部沒有擾亂的因素。如果他們的地界內部有擾亂，那麼外部就會有災患。他們的初禪（初禪：色界的第一層天）內部有覺觀（覺觀：佛教術語，指粗細兩種心理活動），因為火的擾亂，外部就會被火災所焚燒。第二禪（第二禪：色界的第二層天）內部有喜（喜：佛教術語，指一種快樂的心理狀態），因為水的擾亂，外部就會被水災所漂沒。第三禪（第三禪：色界的第三層天）內部有出入息（出入息：呼吸），因為風的擾亂，外部就會被風災所破壞。問：第四禪（第四禪：色界的第四層天）從未有過擾亂，為什麼不能常住呢？答：因為剎那無常（剎那無常：佛教術語，指事物瞬間變化）所破壞。正如所說，第四禪的地界不是固定不變的，而是隨著天人的出生，宮殿一同出現；如果天人命終，宮殿也一同消失。問：什麼劫難最先結束？答：七次火災依次發生，然後是一次水災；七次七次火災，七次水災，又經過七次火災後是風災。七次火災依次發生，指的是最初的火劫發生。正如所說，如果火劫將要發生，那時人壽八萬歲，從地獄命終的眾生不再轉生到人間，就應當知道劫難將要結束，乃至地獄中沒有一個眾生。

【English Translation】 English version: How to survive the kalpa (kalpa: an aeon, a long period of time) of famine? If someone observes the precept of not killing for one day and one night in this life, they will ultimately not be born into the kalpa of war. If one offers a Haritaki fruit (Haritaki fruit: a medicinal plant fruit) to the Sangha (Sangha: the Buddhist monastic community) as a field of merit, they will ultimately not be born into the kalpa of disease. If one offers a meal to the Sangha as a field of merit, they will ultimately not be born into the kalpa of famine. These various evil kalpas of Jambudvipa (Jambudvipa: the human realm in Buddhist cosmology) occur alternately, while other places rarely have similar occurrences. For example, when a kalpa of war arises in this place, there is only increased anger there; when a kalpa of disease arises in this place, there is only weakness and lack of strength there; when a kalpa of famine arises in this place, there is only increased hunger and thirst there. Question: How does one pass through a great kalpa? Answer: Except for the earth element, the other three (fire, water, wind) are considered the passing of a great kalpa. The three great elements (fire, water, wind) are called the passing of a great kalpa because fire, water, and wind are not earth elements. Why? Because they are not beneficial to beings. Things that are beneficial to beings destroy the great kalpa. Furthermore, the earth element destroys the kalpa; the kalpa should reach the Fourth Dhyana (Fourth Dhyana: the fourth level of meditative absorption in the Form Realm), but it has never reached the Fourth Dhyana. Question: Why does the destruction of the kalpa not reach the Fourth Dhyana? Answer: Because of the Pure Abode Heavens (Pure Abode Heavens: the highest heavens in the Form Realm). They are born there with the supreme reward and attain Parinirvana (Parinirvana: the complete cessation of rebirth, the final liberation) there, and they do not descend. Beings in the lower realms cannot escape the kalpa through non-sequential cessation (non-sequential cessation: a method of extinguishing afflictions). If they live in a place experiencing the destruction of a kalpa, it is also impossible because they are born there through increased merit and there are no internal disturbances. If there are disturbances within their realm, then there will be external disasters. Their First Dhyana (First Dhyana: the first level of meditative absorption in the Form Realm) has initial and sustained thought (initial and sustained thought: two types of mental activity), and because of the disturbance of fire, the outside will be burned by fire disasters. The Second Dhyana (Second Dhyana: the second level of meditative absorption in the Form Realm) has joy (joy: a pleasant mental state), and because of the disturbance of water, the outside will be flooded by water disasters. The Third Dhyana (Third Dhyana: the third level of meditative absorption in the Form Realm) has inhalation and exhalation (inhalation and exhalation: breathing), and because of the disturbance of wind, the outside will be destroyed by wind disasters. Question: The Fourth Dhyana (Fourth Dhyana: the fourth level of meditative absorption in the Form Realm) has never had disturbances, why is it not permanent? Answer: Because it is destroyed by momentary impermanence (momentary impermanence: the constant change of phenomena). As it is said, the realm of the Fourth Dhyana is not fixed, but the palaces arise together with the birth of the Devas (Devas: gods or celestial beings); if the Devas die, the palaces also disappear. Question: Which kalpa ends first? Answer: Seven fires occur in succession, then one water disaster; seven times seven fires, seven water disasters, and after seven fires, a wind disaster. Seven fires occurring in succession refers to the initial fire kalpa occurring. As it is said, if a fire kalpa is about to occur, at that time, people's lifespan is eighty thousand years, and beings who die in hell will no longer be reborn in the human realm, then it should be known that the kalpa is about to end, and there is not a single being in hell.

生住。是名地獄劫盡。如地獄劫盡。畜生餓鬼亦如是。若畜生於人有用者與人俱盡。是時閻浮提唯有一人。無有教者能入初禪。從初禪起已舉聲唱言。離生喜樂甚為快樂。如是音聲展轉相告遍閻浮提。諸餘眾生亦無師教悉入初禪。乃至閻浮提無一眾生住。是名閻浮提劫盡。唯除郁單曰。欲界一切善趣亦復如是。郁單曰命終無得禪者。離欲非分故。又于彼時初禪一眾生無有教者而入第二禪。從禪起已舉聲唱言。定生喜樂甚為快樂。如是音聲遍至梵天。余諸眾生亦復如是。乃至初禪無一眾生住。是名眾生世劫盡。是時世界久遠虛空。乃至七日出。問曰。從何處出。答有說。劫成時由乾陀山後有七日輪住從彼而出。有說。一日分為七分。復有說。一日七倍熱。復有說。從無間地獄火出。如是說者。眾生業力故。增上果器世界起。彼業盡如是擾亂生。乃至梵天燒然如是。七火次第過然後一水災者。七火災過已然後一水災。乃至壞第二禪。問水從何處起。答有說。從第三禪際雨熱灰水。復有說。水輪涌出。擾亂起如前說。七七火七水者。七火災次第過然後一水災。如是七七火災一七水災。復七火后風者。復七火災過然後一風災。水災風災從火災次第起。此則善說。是遍凈天六十四劫壽也。水災所漂乃至第二禪風災所壞。乃至第三

【現代漢語翻譯】現代漢語譯本生住，這被稱為地獄劫的終結。如同地獄劫的終結，畜生和餓鬼的情況也是如此。如果畜生對人類有用，則與人類一同滅盡。這時，閻浮提（Jambudvipa，我們所居住的世界）只有一個人，沒有老師教導就能進入初禪（the first Dhyana）。從初禪出來后，他高聲唱道：『離生喜樂，甚為快樂！』這樣的聲音輾轉相告，傳遍閻浮提。其餘眾生也沒有老師教導，都進入了初禪。乃至閻浮提沒有一個眾生停留，這被稱為閻浮提劫的終結，唯獨郁單曰（Uttarakuru，四大部洲之一）除外。欲界（Kama-dhatu，六道輪迴的最低一層）一切善趣（good realms）也是如此。郁單曰的眾生命終時，沒有能夠獲得禪定的人，因為他們遠離慾望並非分內之事。又在那個時候，初禪的一個眾生沒有老師教導就進入了第二禪（the second Dhyana）。從禪定出來后，他高聲唱道：『定生喜樂，甚為快樂！』這樣的聲音傳遍至梵天（Brahma-loka，色界天的第一層）。其餘眾生也是如此，乃至初禪沒有一個眾生停留，這被稱為眾生世劫的終結。這時，世界是久遠的虛空，乃至七個太陽出現。問：從何處出現？答：有人說，劫成時，由乾陀山（Gandha Mountain）後有七個日輪居住，從那裡出現。有人說，一個太陽分為七份。還有人說，一個太陽有七倍的熱量。還有人說，從無間地獄（Avici hell）的火中出現。這樣說的人認為，這是眾生業力所致，增上果器世界（the world of resultant effects）因此而起。當這些業力耗盡時，這樣的擾亂就會發生，乃至梵天被燒燬。七個火災依次過去之後，就會發生水災。七個火災過去之後，就會發生水災，乃至摧毀第二禪。問：水從何處升起？答：有人說，從第三禪（the third Dhyana）的邊緣降下熱灰水。還有人說，水輪涌出，擾亂升起，如前所說。七七火七水是指，七個火災依次過去之後，就會發生一個水災。這樣，七個七火災之後，就會發生一個七水災。復七火后風是指，七個火災過去之後，就會發生一個風災。水災和風災從火災之後依次發生，這是很好的說法。這是遍凈天（Subhakrtsna，色界天）六十四劫的壽命。水災所漂，乃至第二禪；風災所壞，乃至第三禪。

【English Translation】 English version 『Being and dwelling,』 this is called the end of the kalpa (aeon) of hell. Just as the kalpa of hell ends, so too are the animals and hungry ghosts. If the animals are useful to humans, they will perish together with humans. At that time, Jambudvipa (the continent where we live) will have only one person, and without a teacher, he will be able to enter the first Dhyana (the first meditative absorption). Having arisen from the first Dhyana, he will raise his voice and proclaim, 『The joy and happiness born of detachment is exceedingly joyful!』 Such a sound will be passed on and spread throughout Jambudvipa. The remaining beings, without a teacher, will all enter the first Dhyana. Until Jambudvipa has no beings remaining, this is called the end of the kalpa of Jambudvipa, except for Uttarakuru (one of the four great continents). All the good realms of the Kama-dhatu (the desire realm) are also like this. Those who die in Uttarakuru do not attain Dhyana, because they are not meant to be detached from desires. Moreover, at that time, a being in the first Dhyana, without a teacher, will enter the second Dhyana (the second meditative absorption). Having arisen from the Dhyana, he will raise his voice and proclaim, 『The joy and happiness born of concentration is exceedingly joyful!』 Such a sound will reach Brahma-loka (the Brahma realm). The remaining beings will also be like this, until the first Dhyana has no beings remaining. This is called the end of the kalpa of the world of beings. At that time, the world will be a distant void, until seven suns appear. Question: From where do they appear? Answer: Some say that when the kalpa is formed, seven sun wheels reside behind Gandha Mountain (Fragrant Mountain), and they emerge from there. Some say that one sun is divided into seven parts. Others say that one sun has seven times the heat. Still others say that they emerge from the fire of Avici hell (the hell of incessant suffering). Those who say this believe that it is due to the karma of beings, and the world of resultant effects arises because of this. When these karmas are exhausted, such disturbances will arise, until Brahma-loka is burned. After the seven fires have passed in succession, then a water disaster will occur. After the seven fire disasters have passed, then a water disaster will occur, until the second Dhyana is destroyed. Question: From where does the water arise? Answer: Some say that hot ash water rains down from the edge of the third Dhyana (the third meditative absorption). Others say that a water wheel surges forth, and disturbances arise as previously described. 『Seven sevens of fire and seven of water』 means that after seven fire disasters have passed in succession, then one water disaster will occur. Thus, after seven sets of seven fire disasters, one set of seven water disasters will occur. 『Again, seven fires then wind』 means that after seven fire disasters have passed, then one wind disaster will occur. Water disasters and wind disasters arise in succession after fire disasters. This is a good explanation. This is the lifespan of Subhakrtsna (the realm of radiant purity) of sixty-four kalpas. What is swept away by the water disaster reaches the second Dhyana; what is destroyed by the wind disaster reaches the third Dhyana.

禪百億四天下一時俱壞。十九中劫世間空。一中劫器世界壞。一中劫器世界成。十九中劫漸次第住。若處最初空是處最後住。若處最後空是處最前住。問云何心亂。答。

錯亂本業報　　恐怖及傷害　若彼解支節　　聖說水火風

錯亂本業報怖畏及傷害者。四因緣心亂。謂四大錯亂本業報。恐怖及傷害身。四大錯亂者。飲食不適故四大錯亂。四大錯亂故令彼心亂。本業報者。本造心亂業報已熟。問何者是。答好傳衰禍令他愁苦。或復罵言。汝癡狂心亂。驅迫眾生令墮險處。焚燒山澤強與人酒。或以妄想倒說佛語。如是比業得心亂果。恐怖者。見非人形來驚畏。恐怖故彼心則亂傷害身者。為非人所打故。彼以不凈污大眾會處及佛僧塔故彼處非人瞋。即打故彼則心亂。此說凡夫人。聖人無本業行報心亂。若先種定報業者。先受報已然後超升離生。若種不定報業者若超勝離生彼業則滅。心亂者在欲界。彼地獄不心亂。常亂故。畜生餓鬼及人則心亂。除郁單曰。欲界天亦有心亂。問何等聖人心亂。答須陀洹斯陀含阿那含阿羅漢辟支佛。唯佛心不亂。聲不壞。發不白。面不皺。不漸般涅槃。

世尊擾亂業久已滅盡。行妙行故。亂者意識非五識心。不分別故。有漏心亂非無漏。真實行故。是故若說心狂亂是散亂

【現代漢語翻譯】現代漢語譯本：禪定中觀察到，百億四天下同時俱壞。經歷十九個中劫，世間空無一物。一個中劫用於器世界的壞滅，一個中劫用於器世界的形成。十九個中劫逐漸次第安住。最初空無之處，是最後安住之處；最後空無之處，是最先安住之處。問：什麼導致心亂？答：

錯亂本業報，恐怖及傷害，　　若彼解支節，聖說水火風。

『錯亂本業報、怖畏及傷害』是指，有四種因緣導致心亂。即四大（地、水、火、風，構成物質世界的四種基本元素）錯亂、本業報、恐怖以及傷害身體。四大錯亂是指，因為飲食不適導致四大錯亂。四大錯亂導致心亂。本業報是指，過去所造的心亂之業，其果報已經成熟。問：什麼是心亂之業？答：喜歡傳播衰敗的災禍，使他人愁苦；或者謾罵他人，說『你癡狂心亂』；驅趕逼迫眾生，使他們墮入危險之處；焚燒山林湖澤，強迫他人飲酒；或者以虛妄的想法，顛倒錯說佛語。像這樣的業，會得到心亂的果報。恐怖是指，見到非人的形體而驚慌畏懼。因為恐怖，所以心就亂了。傷害身體是指，被非人擊打。或者因為用不凈之物玷污大眾集會之處以及佛寺僧塔，因此該處的非人生嗔恨心，隨即擊打他，因此他的心就亂了。這裡說的是凡夫俗人。聖人沒有因為本業行報而導致的心亂。如果先前種下的是決定受報的業，那麼會先受報，然後超脫昇華，脫離生死。如果種下的是不決定受報的業，那麼如果超脫昇華，脫離生死，那麼這個業就會消滅。心亂發生在欲界（佛教宇宙觀中眾生居住的六道之一）。地獄中的眾生不會心亂，因為他們一直都處於混亂之中。畜生、餓鬼以及人會心亂，除了郁單曰（北俱盧洲，四大部洲之一）。欲界天也有心亂。問：什麼樣的聖人會心亂？答：須陀洹（Sotapanna，預流果）、斯陀含（Sakadagami，一來果）、阿那含（Anagami，不還果）、阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺）。只有佛（Buddha，覺悟者）的心不會亂，聲音不會壞，頭髮不會變白，面容不會起皺紋，不會逐漸般涅槃（Parinirvana，完全的涅槃）。

世尊（Bhagavan，佛的尊稱）擾亂之業早已滅盡，因為他行持的是妙行。心亂指的是意識（意識心）而非五識（眼、耳、鼻、舌、身五種感官的意識）之心，因為五識不分別。有漏心（受煩惱污染的心）會心亂，無漏心（沒有煩惱污染的心）不會心亂，因為無漏心行持的是真實之行。因此，如果說心狂亂，那就是散亂。

【English Translation】 English version: In meditative concentration, it is observed that a billion times four continents simultaneously disintegrate. After nineteen intermediate kalpas (kalpa: an aeon, a very long period of time), the world is empty. One intermediate kalpa is for the destruction of the vessel world, and one intermediate kalpa is for the formation of the vessel world. Nineteen intermediate kalpas gradually and sequentially abide. The place that is initially empty is the place that abides last; the place that is empty last is the place that abides first. Question: What causes mental derangement? Answer:

Deranged karmic retribution, terror, and harm, 　　If those dismember the limbs, the sages speak of earth, water, fire, and wind.

'Deranged karmic retribution, terror, and harm' refers to four causes of mental derangement: the derangement of the four great elements (earth, water, fire, and wind, the four basic elements constituting the material world), karmic retribution, terror, and harm to the body. The derangement of the four great elements refers to the derangement of the four great elements due to improper diet. The derangement of the four great elements causes mental derangement. Karmic retribution refers to the maturation of the karmic retribution of past actions that caused mental derangement. Question: What are the actions that cause mental derangement? Answer: Liking to spread the misfortune of decline, causing others to be sad and distressed; or scolding others, saying, 'You are foolish and mentally deranged'; driving and forcing sentient beings, causing them to fall into dangerous places; burning mountains and lakes, forcing others to drink alcohol; or using false thoughts to distort and misrepresent the Buddha's words. Such actions will result in the retribution of mental derangement. Terror refers to being frightened by seeing non-human forms. Because of terror, the mind becomes deranged. Harm to the body refers to being struck by non-human beings. Or because of defiling places of public assembly and Buddhist temples and stupas with impure things, the non-human beings in those places become angry and strike them, causing their minds to become deranged. This refers to ordinary people. Sages do not experience mental derangement due to karmic retribution. If one has previously planted the karma of definite retribution, then one will first receive the retribution and then transcend and ascend, leaving birth and death. If one has planted the karma of indefinite retribution, then if one transcends and ascends, leaving birth and death, then this karma will be extinguished. Mental derangement occurs in the desire realm (one of the six realms of existence in Buddhist cosmology). Beings in hell do not experience mental derangement because they are always in a state of derangement. Animals, hungry ghosts, and humans experience mental derangement, except for Uttarakuru (one of the four great continents). Devas (gods) in the desire realm also experience mental derangement. Question: What kind of sages experience mental derangement? Answer: Sotapanna (stream-enterer), Sakadagami (once-returner), Anagami (non-returner), Arhat (worthy one), Pratyekabuddha (solitary buddha). Only the Buddha (enlightened one) does not experience mental derangement, the voice does not deteriorate, the hair does not turn white, the face does not wrinkle, and does not gradually enter Parinirvana (complete nirvana).

The Bhagavan's (honorific title for the Buddha) karma of disturbance has long been extinguished because he practices sublime conduct. Mental derangement refers to consciousness (the mind of consciousness) and not the mind of the five senses (the consciousness of the five senses of sight, hearing, smell, taste, and touch) because the five senses do not discriminate. The mind with outflows (a mind contaminated by afflictions) experiences mental derangement, while the mind without outflows (a mind free from afflictions) does not experience mental derangement because the mind without outflows practices true conduct. Therefore, if it is said that the mind is mad and deranged, then that is distraction.

耶。作四句。初句謂狂者善有漏心不隱沒無記心。第二句謂自相住者穢污心。第三句謂狂者穢污心。第四句謂自相住善心及不隱沒無記心。問何等大能解支節耶。答若能解支節聖說水火風。三大能解支節非地大。不利故。火大解支節者。謂命終時火大增遍燒筋。燒筋已節節解。節節解已不久命終。水大解支節者。謂節節解時先令筋爛。筋爛已餘如前說。風大解支節者。令筋碎。筋碎已餘如前說。支節解已不過日夜命終。四大錯亂故。地獄無解支節。支節常解故。業報故不死。畜生餓鬼及三方解支節。除郁單曰。無罪業故。天亦如是。凡夫聖人解支節。唯除佛。罪報者解支節。佛無罪報故。已說解支節。退今當說。

退法有三種　　得未得習行　或一人一退　　未得退說二　謂彼習行退　　三聖俱亦然

退法有三種。得退未得退習行退。得退者。所得功德遇退因緣則退。未得退者。應得功德放逸故不得。習行退者。已得功德。有因緣故不得習行。問何等人何事退。答或一人一退。若得退者是鈍根聲聞非利根。利根者三昧力故是故說。或云何知有得退。答以說二種阿羅漢故。謂退法不退法。若言道退果不退者不然。何以故。斷得與道合故。得者道諦攝。是故道退非斷者不然。若言離煩惱種云何生者。應說如

【現代漢語翻譯】現代漢語譯本：耶。作四句：第一句說，瘋狂的人有善的有漏之心，沒有隱沒無記之心。第二句說，處於自相住狀態的人有穢污之心。第三句說，瘋狂的人有穢污之心。第四句說，處於自相住狀態的人有善心和沒有隱沒的無記之心。問：什麼大的力量能夠解開支節（關節）呢？答：如果能解開支節，聖人說是水、火、風。這三大能夠解開支節，不是地大，因為地大不利於解開。火大解開支節，是指臨命終時，火大增強，遍燒筋脈。燒完筋脈后，關節就會節節解開。關節節節解開后，不久就會命終。水大解開支節，是指關節節節解開時，先讓筋腐爛。筋腐爛后，其餘的就如前面所說。風大解開支節，是讓筋破碎。筋破碎后，其餘的就如前面所說。支節解開后，不會超過日夜就會命終，因為四大錯亂的緣故。地獄沒有解開支節的情況，因為支節經常是解開的。因為業報的緣故，不會死亡。畜生、餓鬼和三方（指欲界、色界、無色界）有解開支節的情況，除了郁單曰（北俱盧洲），因為沒有罪業的緣故。天人也是這樣。凡夫和聖人都有解開支節的情況，唯獨佛沒有，因為罪報的人才會解開支節，佛沒有罪報的緣故。已經說了支節的解開，下面應當說退。退法有三種：得（已得）未得習行或一人一退未得退說二謂彼習行退三聖俱亦然退法有三種：得退（已得而退）、未得退（本應得而未得）、習行退（已得而不能繼續修習）。得退是指，已經獲得的功德遇到退步的因緣就會退失。未得退是指，本應獲得的功德因為放逸的緣故而沒有得到。習行退是指，已經獲得的功德，因為某些因緣而不能繼續修習。問：什麼樣的人在什麼事情上會退步？答：或者一個人有一種退步。如果是得退，那就是鈍根聲聞（根器遲鈍的聲聞），而不是利根（根器敏銳的聲聞）。利根的人因為有三昧（禪定）的力量，所以不會退步。因此這樣說。或者，怎麼知道有得退的情況呢？答：因為說了有兩種阿羅漢（斷盡煩惱的聖人），即退法阿羅漢和不退法阿羅漢。如果說道退而果不退，那是不對的。為什麼呢？因為斷得與道是結合在一起的。得屬於道諦所攝，所以道退，斷也並非不退。如果說離開了煩惱的種子，怎麼會生起煩惱呢？應該說如...

【English Translation】 English version: Yea. Make four sentences. The first sentence says that a madman has a good, defiled mind, and no obscured, neutral mind. The second sentence says that one abiding in self-nature has a defiled mind. The third sentence says that a madman has a defiled mind. The fourth sentence says that one abiding in self-nature has a good mind and no obscured, neutral mind. Question: What great power can loosen the joints (zhijie)? Answer: If one can loosen the joints, the sages say it is water, fire, and wind. These three great elements can loosen the joints, not the earth element, because the earth element is not conducive to loosening. The fire element loosens the joints when, at the time of death, the fire element increases and burns the tendons (jin). After burning the tendons, the joints will loosen section by section. After the joints loosen section by section, one will soon die. The water element loosens the joints by first causing the tendons to rot when the joints loosen section by section. After the tendons rot, the rest is as described before. The wind element loosens the joints by causing the tendons to break. After the tendons break, the rest is as described before. After the joints loosen, one will die in no more than a day and night, because the four great elements are in disarray. There is no loosening of joints in hell, because the joints are always loose. Because of karmic retribution, one does not die. Animals, hungry ghosts, and the three realms (desire realm, form realm, formless realm) have loosening of joints, except for Uttarakuru (Beiju Luzhou), because there is no sinful karma. The same is true for gods. Ordinary people and sages have loosening of joints, except for the Buddha, because those with sinful retribution have loosening of joints, and the Buddha has no sinful retribution. Having spoken of the loosening of joints, now we should speak of regression (tui). There are three types of regression: Regression from attainment (de), non-attainment (wei de), and practice (xi xing) Or one person, one regression Non-attainment regression speaks of two Referring to their practice regression The three sages are also thus There are three types of regression: regression from attainment (having attained and then regressing), regression from non-attainment (should have attained but did not), and regression from practice (having attained but unable to continue practicing). Regression from attainment means that the merits already obtained will be lost when encountering conditions for regression. Regression from non-attainment means that the merits that should have been obtained were not obtained due to negligence. Regression from practice means that the merits already obtained cannot be continued due to certain conditions. Question: What kind of person regresses in what matter? Answer: Or one person has one kind of regression. If it is regression from attainment, then it is a dull-rooted Sravaka (dun gen sheng wen, a disciple who hears the teachings), not a sharp-rooted one (li gen). Sharp-rooted ones do not regress because of the power of Samadhi (san mei, meditative concentration). Therefore, it is said thus. Or, how do we know there is regression from attainment? Answer: Because it is said that there are two types of Arhats (a luo han, enlightened beings who have eradicated all defilements), namely, Arhats who regress and Arhats who do not regress. If it is said that the path regresses but the fruit does not, that is not correct. Why? Because the attainment of cessation is combined with the path. Attainment belongs to the Truth of Cessation (dao di), therefore, if the path regresses, cessation is also not non-regressing. If it is said that having left the seeds of affliction, how can affliction arise? It should be said like...

初無漏心無前因而生。彼亦如是。複次有自分因分故。從無際生死煩惱自分因分生。言煩惱於三處起非說者不然。何以故。為起煩惱具滿故說眾生起。煩惱具有三因緣。謂因力境界力方便力。彼欲愛使未斷未知是因力(斷者無礙知者解脫)。欲愛纏所著法是境界力。彼不正思惟是方便力。是彼說意。若從彼說不正思惟者。前不正思惟非分則不起。若有前不正思惟此則無窮。又復善無記心至竟不生(若不正思惟相續無窮則余念不得生也)。若不生者解脫亦非分。燒諸煩惱不應還生。如火燒木為灰至竟為灰不復為木。如是阿羅漢以智火燒煩惱薪不應復為煩惱。彼不應如是。何以故。譬不合故。云何如燒薪有灰。若如是阿羅漢煩惱有餘如灰耶。若有餘者非阿羅漢。有煩惱故。若無者不如上譬。然非彼聖道如火燒薪。但聖道起斷煩惱得解脫得作證。彼若離聖道亦舍解脫得系得還起。如諸退相違經說。當知說不時解脫故。未得退說二者。若彼未得退者。謂聲聞辟支佛非佛。住一切最勝根故。聲聞者不得佛辟支佛勝根。辟支佛不得佛勝根。是故有未得退。略說一切眾生若修行皆應得聖慧眼。若不修行入名色者是為未得退。問云何知有未得退。答信佛說故。如世尊說。諸天及世人退于智慧者。染著于名色。不見聖諦故。謂彼習行退三

聖俱亦然者。若習行退者。謂聲聞辟支佛如來。三聖悉有。以中間諸因緣故。所得功德不能常現在前。問云何知有習行退。答說心心法退故。如世尊說。於此四種心心法得現法安樂住。我說彼一一退。如修多羅廣說。又復說。不動意解脫身作證成就游者彼不退。以是故知世尊亦有習行退。是故說。世尊多游未至。非根本地。何以故。近欲界故。雖不動意解脫有習行退。然彼成就得修故。彼一切現在時。得常隨轉。彼心心法者現在修。謂不現在前者名為退。習行退最多者謂世尊。何以故。功德無邊故。如轉輪聖王廣受境界。又說。攝他故名不動。自攝故名心心法。世尊多攝他少自攝。如是世尊大悲大舍。問何處不退。答。

諸天則不退　　果退終不死　亦不造彼業　　住果所不為

諸天則不退者。諸天不退。以利根天得果故。利根者則不退。若鈍根人得果然後生天亦不退。無生故。聖人無生不退。此前已說。退具非分故。世尊說五退具。多事業等。五退法彼天則無。是故不退。以天不退故。當知退者必人中。以退具可得故。果退終不死者。果退者終不死。要還得果。何以故。下地生非數滅故。非數滅法終不更現在前。不生法故。以果所攝道決定及決定究竟故。以果道蘇息處故。彼人得蘇息。又果處善自護故

【現代漢語翻譯】現代漢語譯本：聖者也是如此。如果修習的功行退失，是指聲聞、辟支佛、如來這三種聖者都有可能發生。因為中間有各種因緣，使得所獲得的功德不能常常顯現於前。問：如何知道有修習的功行退失呢？答：因為經中說心和心法會退失。例如世尊說：『對於這四種心和心法，能夠獲得現世的安樂住，我說它們會一一退失。』如經文廣泛地敘述。又說：『不動意解脫，以身作證成就而遊行的人，他們不會退失。』因此可知世尊也有修習的功行退失。所以說，世尊常常游于未至定，而不是根本定。為什麼呢？因為接近欲界。雖然不動意解脫有修習的功行退失，但他們成就了修習，所以他們的一切在現在時，都能常常隨之運轉。他們所說的心和心法，現在正在修習，所謂不現在前的就叫做退失。修習的功行退失最多的人是世尊。為什麼呢？因為功德無邊。就像轉輪聖王廣泛地接受境界一樣。又說：『攝受他人叫做不動，自我攝受叫做心心法。』世尊多攝受他人，少自我攝受。世尊就是這樣大悲大舍。問：在什麼地方不會退失呢？答：諸天則不退，果退終不死，亦不造彼業，住果所不為。諸天則不退：諸天不會退失，因為利根的天人得到了果位。利根的人就不會退失。如果鈍根的人得到果位后才生到天上，也不會退失，因為沒有生。聖人沒有生，所以不會退失。這之前已經說過，因為退失具備了非分。世尊說了五種退失的條件，如多事業等。這五種退法，天人都沒有，所以不會退失。因為天人不會退失，應當知道退失一定發生在人間，因為退失的條件可以得到。果退終不死：果位退失的人最終不會死，一定會再次獲得果位。為什麼呢？因為下地生不是非數滅。非數滅的法最終不會再次顯現於前，因為沒有生法。因為果位所攝的道是決定和決定究竟的。因為果道是休息的地方，所以那個人能夠得到休息。而且果位處在善於自我守護的地方。

【English Translation】 English version: So it is with the saints. If the practice declines, it refers to the Shravakas (hearers), Pratyekabuddhas (solitary Buddhas), and Tathagatas (the thus-gone ones). All three types of saints are subject to this, because of various intervening causes, the merits attained cannot always manifest before them. Question: How do we know that there is a decline in practice? Answer: Because the Sutras say that the mind and mental factors decline. For example, the World-Honored One said: 'Regarding these four types of mind and mental factors, one can attain blissful abiding in the present life, but I say that they will decline one by one,' as the Sutras extensively describe. It is also said: 'Those who have attained the non-regressing liberation of mind, realized through bodily testimony, do not decline.' Therefore, it is known that the World-Honored One also experiences a decline in practice. Therefore, it is said that the World-Honored One often dwells in the Unattained (未至, weizhi), not in the Fundamental Dhyana (根本地, genbendi). Why? Because it is close to the Desire Realm (欲界, yujie). Although the non-regressing liberation of mind experiences a decline in practice, they have achieved cultivation, so all of their practices constantly revolve in the present moment. Their mind and mental factors are currently being cultivated; what is not currently present is called decline. The one who experiences the most decline in practice is the World-Honored One. Why? Because his merits are boundless, just as a Chakravartin King (轉輪聖王, zhuanlun shengwang) extensively receives realms. It is also said: 'Subduing others is called non-regression, self-subduing is called mind and mental factors.' The World-Honored One subdues others more and subdues himself less. The World-Honored One is thus characterized by great compassion and great equanimity. Question: Where is there no decline? Answer: 'The Devas (諸天, zhutian) do not decline, the decline of the fruit does not lead to death, nor do they create those karmas, they do not do what is not done in the fruit.' 'The Devas do not decline': The Devas do not decline because the Devas with sharp faculties have attained the fruit. Those with sharp faculties do not decline. If those with dull faculties attain the fruit and then are born in the heavens, they also do not decline, because there is no birth. The saints have no birth, so they do not decline. This has been said before, because decline possesses non-appropriateness. The World-Honored One spoke of five conditions for decline, such as many activities. These five conditions for decline are not present in the Devas, so they do not decline. Because the Devas do not decline, it should be known that decline must occur among humans, because the conditions for decline can be obtained. 'The decline of the fruit does not lead to death': Those who decline from the fruit will ultimately not die; they will certainly attain the fruit again. Why? Because birth in the lower realms is not a non-arising cessation. The Dharma of non-arising cessation will ultimately not manifest again, because there is no Dharma of birth. Because the path encompassed by the fruit is definite and definitely ultimate. Because the path of the fruit is a place of rest, that person can obtain rest. Moreover, the place of the fruit is good at self-protection.'

。以果處具三因緣及五因緣故。前已說。彼三果退非須陀洹果。見道斷煩惱非對治事故。見道斷煩惱依我處轉。而無有我。修道斷煩惱是對事。修道斷煩惱凈處轉。彼有凈想不凈想。彼思惟諸行不凈。得離欲凈思惟。于見不凈退。無有法我我所思惟。于非我見退。複次須陀洹果方便廣前施戒修等向解脫。如是比。又須陀洹果見道得故無有見道退。速道故。利故。非想非非想處對治故。若阿羅漢果退至須陀洹果。當知退三果。彼對治煩惱得成就故。亦不造諸業如彼住于果者。若得果人所不為。彼退果人亦不作。何以故。得不作律儀故。聖道已滅惡行故。如曾服藥。複次希望具足故。彼人希望滅果。對治惡行故。問齊何當言菩薩。答。

若修諸相好　　方便起彼業　從是轉增進　　說名為菩薩

若有眾生。以一食施。起決定心。發無畏言。我當作佛。能起相報增長彼業。齊是名菩薩。以能從此作相似相續業故。若不如是但有空名。菩薩雖有初起不退心。是則菩提決定非趣(趣應言到與趣同名)決定。謂造相報業已。是則俱決定。是故齊相報業為名。以彼離四因緣故。謂離惡趣。離非男。離卑姓。離不具根。得一因緣。謂生性識宿命。以生識宿命故聞即受持。眷屬信受離眾生過。度三阿僧祇劫。于百劫中種相報

【現代漢語翻譯】現代漢語譯本：因為果位處於具備三種因緣和五種因緣的緣故，前面已經說過。那三種果位退失，不是須陀洹果（Srotapanna，入流果）。見道所斷的煩惱不是對治的緣故。見道所斷的煩惱是依于『我』的處所而轉，但實際上沒有『我』。修道所斷的煩惱是對治事相的。修道所斷的煩惱是在清凈的處所轉。他們有清凈想和不清凈想。他們思惟諸行是不清凈的，從而得以遠離慾望，清凈思惟。對於見到的不凈會退失。沒有法『我』和『我所』的思惟，對於非『我』的見解會退失。此外，須陀洹果的方便在於廣泛地行佈施、持戒、修習等等，趨向于解脫，就像這樣比喻。而且，須陀洹果因為見道而獲得，所以沒有見道的退失，因為道路快速，因為利益大，因為對治非想非非想處。如果阿羅漢果（Arhat，無學果）退失到須陀洹果，應當知道是退失了三種果位。他們對治煩惱而得以成就的緣故，也不造作諸業，就像那些安住于果位的人一樣。如果得到果位的人所不做的，那麼退失果位的人也不會做。為什麼呢？因為得到了不作的律儀的緣故，聖道已經滅除了惡行的緣故，就像曾經服過藥一樣。此外，因為希望具足的緣故，這些人希望滅除果位，對治惡行的緣故。問：到什麼程度才能被稱為菩薩（Bodhisattva，覺有情）？答：如果修習諸相好，方便發起那些業，從這裡轉變而增進，就說名為菩薩。如果有眾生，以一食施捨，發起決定的心，發出無畏的言語，『我當成佛』，能夠發起相報，增長那些業。到這個程度就名為菩薩。因為能夠從此作出相似相續的業的緣故。如果不是這樣，就只有空名。菩薩雖然有最初發起的不退轉的心，那麼菩提（Bodhi，覺悟）是決定的，不是趣向（趣應該說成『到』，與『趣』同名）決定的。所謂造作相報的業之後，那麼兩者都是決定的。所以，以相報的業為名。因為他們遠離四種因緣的緣故，所謂遠離惡趣，遠離非男，遠離卑賤的姓氏，遠離不具足的根。得到一種因緣，所謂生性、識、宿命。因為生性、識、宿命的緣故，聽聞就能接受並持守。眷屬信受，遠離眾生的過失。度過三個阿僧祇劫（Asamkhya kalpa，無數大劫），在一百劫中種植相報。

【English Translation】 English version: Because the fruition is situated in possessing three conditions and five conditions, as previously stated. Those three fruitions that regress are not Srotapanna (stream-enterer). The afflictions severed by the path of seeing are not for the sake of counteracting. The afflictions severed by the path of seeing revolve around the place of 'I', but there is actually no 'I'. The afflictions severed by the path of cultivation are for the sake of dealing with matters. The afflictions severed by the path of cultivation revolve around a pure place. They have pure thoughts and impure thoughts. They contemplate that all actions are impure, thereby being able to be separated from desire and have pure contemplation. They regress from seeing impurity. There is no contemplation of Dharma 'I' and 'what belongs to I', and they regress from the view of non-'I'. Furthermore, the means of Srotapanna lies in extensively practicing giving, morality, cultivation, etc., moving towards liberation, like this analogy. Moreover, Srotapanna is attained through the path of seeing, so there is no regression from the path of seeing, because the path is swift, because the benefit is great, because it counteracts the state of neither perception nor non-perception. If an Arhat (worthy one) regresses to Srotapanna, it should be known that they have regressed from three fruitions. Because they counteract afflictions and are able to achieve them, they also do not create various karmas, like those who abide in the fruition. What those who attain fruition do not do, those who regress from fruition also do not do. Why? Because they have attained the precepts of non-doing, because the holy path has extinguished evil deeds, like having taken medicine before. Furthermore, because hope is complete, these people hope to extinguish fruition, because they counteract evil deeds. Question: To what extent can one be called a Bodhisattva (enlightenment being)? Answer: If one cultivates the various marks and qualities, skillfully initiates those actions, and from there transforms and progresses, they are said to be a Bodhisattva. If there are sentient beings who give a single meal, generate a determined mind, and utter fearless words, 'I shall become a Buddha', and are able to initiate reciprocal actions and increase those karmas, to this extent they are called Bodhisattvas. Because they are able to perform similar continuous actions from this point on. If it is not like this, then there is only an empty name. Although a Bodhisattva has an initially arising non-regressing mind, then Bodhi (enlightenment) is certain, not the direction (direction should be said as 'arrival', with 'direction' having the same name) is certain. So-called after creating reciprocal actions, then both are certain. Therefore, the name is based on reciprocal actions. Because they are separated from four conditions, namely, separated from evil destinies, separated from being non-male, separated from lowly lineage, separated from incomplete faculties. They attain one condition, namely, nature, consciousness, past lives. Because of nature, consciousness, and past lives, they can receive and uphold upon hearing. The retinue believes and accepts, separated from the faults of sentient beings. They pass through three Asamkhya kalpas (innumerable great eons), planting reciprocal actions in a hundred kalpas.

業。除釋迦牟尼。釋迦牟尼菩薩精進故。除九劫餘九十一劫。有說。二三阿僧祇非劫阿僧祇。謂劫阿僧祇。生阿僧祇。善行阿僧祇。問相報業為何等性。答身業口業增上意業。又是思慧性非聞慧。以劣故。非修慧。欲界不定故。閻浮提種非余方。男子非女人。佛出世非不出世。見佛非不見佛。緣造業非緣余。有說。一思愿種三十二相業。后種種業滿。又復說。一定心一行一緣。眾多思愿現在前。有愿足下安平住果。有愿乃至肉髻。彼一一相百福眷屬。福量者。有說。一轉輪聖王福。是名一福量。又復說。一帝釋福。有說。劫成時一切眾生業增上器世界生。是名福量。有說。除近佛地菩薩。諸餘眾生福樂自在業。是名一福量。佛無學法是菩提。謂盡智無生智。薩埵求此智故名菩提。薩埵得此菩提覺一切法故名為佛。雖相報業后得轉輪聖王。而聖王相者當知是餘業報。問幾種薩婆多。答。

一種異分別　　或有說相異　或說分分異　　或復說異異

此四種薩婆多。一種異分別者。彼說諸法隨世轉時。分異非事異。如乳變為酪舍味力饒益不捨色。如金銀器破已更作余器舍形不捨色。法從未來至現在亦如是。當知此是轉變薩婆多。相異者。過去法與過去相合。不離未來現在相。如人著一色非不著余。彼亦如是。此

【現代漢語翻譯】現代漢語譯本：業。除了釋迦牟尼（Śākyamuni，能仁寂默）。釋迦牟尼菩薩因為精進的緣故，在九劫之外又過了九十一劫。有一種說法是，二三個阿僧祇（asaṃkhya，無數）並非劫阿僧祇，而是指生阿僧祇、善行阿僧祇。問：相報業是什麼樣的性質？答：是身業、口業增上的意業。而且是思慧的性質，不是聞慧，因為比較低劣的緣故，也不是修慧。因為欲界是不定的緣故。在閻浮提（Jambudvīpa，贍部洲）種業，不在其他地方。男子種業，不是女人。佛出世種業，不是不出世。見佛種業，不是不見佛。緣于造業，不是緣于其他。有一種說法是，一個思愿種下三十二相（lakṣaṇa，佛的三十二種殊勝的身體特徵）的業，之後種種業圓滿。又說，一個定心、一行、一緣，眾多思愿現在前。有的愿足下安立平穩的果報，有的愿乃至肉髻（uṣṇīṣa，佛頂上的肉髻）。那每一個相都有一百種福報眷屬。福報的量有多少呢？有一種說法是，一個轉輪聖王（cakravartin，統治世界的理想君主）的福報，就是一個福報的量。又說，一個帝釋（Indra，眾神之王）的福報。有一種說法是，劫（kalpa，時間單位）成的時候，一切眾生的業增上，器世界（bhājana-loka，眾生所居住的物質世界）產生，這就是福報的量。有一種說法是，除了接近佛地的菩薩，其餘眾生福樂自在的業，就是一個福報的量。佛的無學法（aśaikṣa-dharma，已證阿羅漢果位的聖者所修的法）就是菩提（bodhi，覺悟），指的是盡智（kṣaya-jñāna，斷盡煩惱的智慧）和無生智（anutpāda-jñāna，不再受生的智慧）。薩埵（sattva，有情）爲了求得這種智慧，所以叫做菩提薩埵（bodhisattva，菩薩）。薩埵得到這種菩提，覺悟一切法，所以叫做佛（buddha，覺者）。雖然相報業後來得到轉輪聖王的果報，但是轉輪聖王的相，應當知道是其餘業的果報。問：有幾種薩婆多（sarvāstivāda，一切有部）？答：　一種異分別，或有說相異，或說分分異，或復說異異。　　這四種薩婆多。一種異分別是指，他們認為諸法隨著世間的流轉而變化時，只是分位不同，而不是事物本身不同。比如牛奶變成奶酪，捨棄了味道和力量，增加了益處，但是沒有捨棄顏色。比如金銀器皿破碎后，重新做成其他的器皿，捨棄了形狀，但是沒有捨棄顏色。法從未來到現在的變化也是這樣。應當知道這是轉變薩婆多。相異是指，過去的法與過去的相合，不離開未來現在的相。比如人穿一種顏色的衣服，並非不穿其他的顏色。他們也是這樣。這就是

【English Translation】 English version: Karma. Except for Śākyamuni (the capable and silent one). Because of the diligence of Śākyamuni Bodhisattva, he surpassed nine kalpas (an aeon) plus ninety-one kalpas. Some say that two or three asaṃkhyas (innumerable) are not kalpa asaṃkhyas, but rather refer to birth asaṃkhyas and good deeds asaṃkhyas. Question: What is the nature of karma that brings about corresponding results? Answer: It is the karma of body, speech, and the intensified karma of mind. Moreover, it is of the nature of reflective wisdom (thinking), not of learned wisdom (hearing), because it is inferior, and not of cultivated wisdom (meditation). Because the desire realm is uncertain. Planting karma in Jambudvīpa (the continent of rose-apple trees) and not in other places. A man plants karma, not a woman. A Buddha appears in the world, not when one does not appear. Seeing a Buddha, not not seeing a Buddha. Dependent on creating karma, not dependent on other things. Some say that one thought-vow plants the karma for the thirty-two marks (the 32 major marks of a Buddha), and later all kinds of karma are fulfilled. It is also said that with one-pointed mind, one action, and one condition, numerous thought-vows appear. Some vow for the result of stable and level feet, some vow even for the uṣṇīṣa (the cranial protuberance on the crown of the Buddha's head). Each of those marks has a hundred blessings as retinue. What is the measure of blessings? Some say that the blessing of a cakravartin (wheel-turning monarch) is one measure of blessing. Others say the blessing of Indra (the king of the gods). Some say that when a kalpa forms, the karma of all sentient beings increases, and the bhājana-loka (receptacle world) arises, that is the measure of blessing. Some say that except for Bodhisattvas close to the Buddha-land, the karma of all other sentient beings who are blessed and happy is one measure of blessing. The Buddha's aśaikṣa-dharma (the Dharma of no more learning) is bodhi (enlightenment), referring to kṣaya-jñāna (the knowledge of exhaustion) and anutpāda-jñāna (the knowledge of non-arising). Because a sattva (sentient being) seeks this wisdom, they are called Bodhisattva. Because a sattva attains this bodhi and awakens to all dharmas, they are called Buddha. Although the karma of corresponding results later leads to the fruit of a cakravartin, one should know that the marks of a cakravartin are the result of other karma. Question: How many kinds of Sarvāstivāda (the doctrine that 'everything exists') are there? Answer: 　One kind is different in distinction, or some say different in characteristics, 　Or say different in parts, or again say different in difference. 　　These are the four kinds of Sarvāstivāda. 'One kind is different in distinction' means that they believe that when dharmas change as the world turns, they are only different in their aspects, not different in their essence. For example, when milk turns into cheese, it abandons its taste and strength, increases its benefits, but does not abandon its color. For example, when gold and silver utensils are broken, they are remade into other utensils, abandoning their shape but not abandoning their color. The change of dharmas from the future to the present is also like this. One should know that this is transformation Sarvāstivāda. 'Different in characteristics' means that past dharmas are combined with past characteristics, not separated from future and present characteristics. For example, when a person wears one color of clothing, it does not mean they do not wear other colors. They are also like this. This is

說有過。若過去諸法不離未來現在相者。竟何所成。亦成合義。若爾者則世亂。如人著一色於一色愛著亦行亦成就於余成就而不行。是故彼說世亂。譬亦相違。分分異者。說諸法隨世轉時。分分異非事異。此則不亂建立世。何以故。業別故。謂法未作業說未來。作業說現在。作業已說過去。彼異者彼說諸法隨世轉時。前後相待非事異亦非分異。如一女人亦名女亦名母。前後相待故。謂觀女則知母。觀母則知女。此最亂建立世。彼說過去世一剎那有三世。說言觀前起相名未來。觀後起相名現在。問諸師說諦無間等各各異。薩婆多及婆蹉部說次第諦無間等。曇無得等說一無間等。何者為實。答今當以五支如實說(五支者一曰宗二曰因三曰譬四曰合五曰結六曰義如下偈說)。

次第無間等　　智諦異相故　見瓶不見衣　　是故彼亦然

修行者先苦無間等。后乃至道。問何故。答智諦異相故。苦集滅道智各異相行別故。若行是苦智。此行非余智。若不爾者無四智建立。諦亦異相。彼逼迫是苦相。生起是集相。寂滅是滅相。出離是道相。非不異智異相諦一無間等。譬如見瓶時不見衣。以瓶衣異相故。以異相故見瓶不見衣見衣不見瓶。彼亦如是。于異相諦見苦時不見余。如是一切。是故次第無間等說一無間等者。彼說

【現代漢語翻譯】現代漢語譯本：他們說存在過去。如果過去的諸法不離開未來和現在的狀態，最終會成就什麼呢？這也成了混合的意義。如果是這樣，那麼世界就會混亂。比如一個人對一種顏色執著，對另一種顏色愛著，既行動又成就，對其他的成就而不行動。因此他們說世界混亂。這個比喻也是不恰當的。分分不同的說法是，諸法隨著世間的流轉而變化時，是分分不同，而不是事物本身不同。這樣就不會擾亂世間的建立。為什麼呢？因為業是不同的。意思是，法在未作業時說是未來，作業時說是現在，作業完畢后說是過去。他們所說的不同，是指諸法隨著世間的流轉而變化時，前後相互依存，而不是事物本身不同，也不是部分不同。比如一個女人，既可以稱為女兒，也可以稱為母親，這是前後相互依存的關係。觀察女兒就知道母親，觀察母親就知道女兒。這種說法最能擾亂世間的建立。他們說過去世的一剎那有三世，說觀察前面生起的相稱為未來，觀察後面生起的相稱為現在。有人問：諸位論師所說的諦（Satya，真理）的無間等（anantara-samata，無間等），各自不同。薩婆多部（Sarvastivada，一切有部）和婆蹉部（Vatsiputriya，犢子部）說諦是次第無間等。曇無得（Dharmottara）等人說是一無間等。哪一種說法是真實的呢？回答是：現在我將用五支（panca-avayava，五段論）如實地說明（五支是指宗、因、喻、合、結，以及義，如下面的偈頌所說）。

次第無間等，智諦異相故，見瓶不見衣，是故彼亦然。

修行者先是苦無間等，然後乃至道。有人問：為什麼呢？回答是：因為智（jnana，智慧）和諦（Satya，真理）的相狀不同。苦、集、滅、道四種智慧各有不同的相狀，行為也不同。如果行為是苦智，這個行為就不是其他的智慧。如果不是這樣，就沒有四智的建立。諦的相狀也不同。逼迫是苦的相狀，生起是集的相狀，寂滅是滅的相狀，出離是道的相狀。不是沒有不同的智慧和不同的相狀，諦就是一無間等。比如，看見瓶子的時候就看不見衣服，因為瓶子和衣服的相狀不同。因為相狀不同，所以看見瓶子就看不見衣服，看見衣服就看不見瓶子。他們也是這樣。在不同的相狀的諦中，看見苦的時候就看不見其他的。一切都是這樣。因此，次第無間等。說一無間等的人，是這樣說的。

【English Translation】 English version: They say there is the past. If the past dharmas (phenomena, elements of existence) do not depart from the aspects of the future and the present, what will ultimately be accomplished? This also becomes a mixed meaning. If that is the case, then the world will be in chaos. For example, a person is attached to one color and loves another color, both acting and accomplishing, while not acting towards other accomplishments. Therefore, they say the world is in chaos. This analogy is also inappropriate. The statement of 'different in parts' means that when dharmas change with the world's transformations, they are different in parts, not different in substance. This will not disrupt the establishment of the world. Why? Because karma (action) is different. It means that when a dharma has not yet acted, it is said to be the future; when acting, it is said to be the present; and when the action is completed, it is said to be the past. What they say is different refers to the fact that when dharmas change with the world's transformations, they are interdependent in sequence, not different in substance, nor different in parts. For example, a woman can be called both a daughter and a mother, which is a relationship of sequential interdependence. Observing the daughter, one knows the mother; observing the mother, one knows the daughter. This statement is most likely to disrupt the establishment of the world. They say that in one moment of the past, there are three times (past, present, future), saying that observing the arising aspect in front is called the future, and observing the arising aspect behind is called the present. Someone asks: The masters' statements about the anantara-samata (uninterrupted equality) of the Satyas (Truths), are different from each other. The Sarvastivadins (those who assert all exists) and the Vatsiputriyas (followers of Vatsiputra) say that the Truths are in sequential uninterrupted equality. Dharmottara and others say that they are in one uninterrupted equality. Which statement is true? The answer is: Now I will explain the truth with the five members (panca-avayava, five-part syllogism) (the five members are thesis, reason, example, application, and conclusion, as well as meaning, as stated in the following verse).

'Sequential uninterrupted equality, because the wisdom (jnana) and Truths (Satya) have different aspects, seeing a pot but not seeing clothes, therefore it is also so.'

A practitioner first has the uninterrupted equality of suffering, and then even up to the path. Someone asks: Why? The answer is: Because the wisdom (jnana) and Truths (Satya) have different aspects. The four wisdoms of suffering, accumulation, cessation, and path each have different aspects, and their actions are also different. If the action is the wisdom of suffering, then this action is not other wisdoms. If it were not so, there would be no establishment of the four wisdoms. The aspects of the Truths are also different. Oppression is the aspect of suffering, arising is the aspect of accumulation, cessation is the aspect of cessation, and departure is the aspect of the path. It is not that without different wisdoms and different aspects, the Truths are in one uninterrupted equality. For example, when seeing a pot, one does not see clothes, because the aspects of the pot and clothes are different. Because the aspects are different, seeing a pot means not seeing clothes, and seeing clothes means not seeing a pot. They are also like this. Among the Truths of different aspects, seeing suffering means not seeing the others. Everything is like this. Therefore, it is sequential uninterrupted equality. Those who say one uninterrupted equality say this.

于諦一無間等。何以故。信聖賢故。如世尊說。比丘于苦無疑。集亦無疑。滅道亦如是。如燈俱作四事。熱器燒炷油盡破闇。如是一智知苦乃至修道。是故一無間等。彼說智諦異相者不然。一相故。一切慧一智相於一切法境界作無我行。如世尊說。一切法無我。智慧者能見。彼厭于苦時是即道清凈。諦相亦如是說。瓶衣異相者此亦不然。何以故。自相無間等非分故。共相境界無間等非自相。謂色等五陰壞相(壞相即無常相)。共境界智一無間等。若異者則自生過次第無間者言。汝言賢聖說者。此則密語。此說有餘義。如世尊說。若苦無疑於一切無疑。為彼疑行故說。若彼苦無間等生。彼疑至竟不行。非數滅故。為除有餘說故世尊說。給孤獨修多羅如是說言。長者於四聖諦次第無間等。如是廣說。所說如燈者。燈有多性多業過。我不取燈事。若分別時燈舍自名。前已說。彼明色入攝力能破闇。彼熱觸入攝能作餘事。若不爾者壞決定義。慧不如是。若言同者則有過。若言一相者此亦不然。行別故。無常行智異。苦空無我等行智亦各異如是比。若不爾者無解脫門。不壞行是解脫門(雜觀名為壞三脫異觀故不壞)。如汝說緣一切法作無我行。以頓觀一切法故。此則不定思惟分定思惟行各別諦緣。是故不應說彼厭于苦時是即道清

【現代漢語翻譯】現代漢語譯本關於諦的理解，是一無間等的。為什麼這麼說呢？因為相信聖賢的教誨。正如世尊所說：『比丘對於苦諦沒有懷疑，對於集諦也沒有懷疑，對於滅諦和道諦也是一樣。』就像一盞燈同時完成四件事：發熱、燒燃料、耗盡燈油、破除黑暗。同樣，一種智慧能夠了知苦諦，乃至修習道諦。所以說，諦是一無間等的。那些認為智與諦有不同相狀的人，是不對的。因為它們具有同一相狀。一切智慧都具有同一智相，在一切法的境界中進行無我之行。正如世尊所說：『一切法無我，有智慧的人能夠見到這一點。』當他厭離苦時，這就是道的清凈。諦的相狀也應該這樣理解。認為瓶子和衣服有不同相狀的說法也是不對的。為什麼呢？因為自相是無間等的，不是可以分割的。共相的境界是無間等的，但不是自相。所謂的色等五陰的壞相（壞相即無常相），在共境界的智慧中是一無間等的。如果它們是不同的，那麼就會產生自生過失，次第無間等之說也就不成立了。你說賢聖是這樣說的，這是一種密語，其中包含著其他的含義。正如世尊所說：『如果對苦諦沒有懷疑，那麼對一切諦都沒有懷疑。』這是爲了那些對諦有懷疑的人而說的。如果對苦諦的理解是無間等生起的，那麼這種懷疑最終就不會產生，因為不是數滅。爲了消除這種有餘之說，世尊才這樣說。給孤獨修多羅中也是這樣說的：『長者對於四聖諦的次第是無間等的。』像這樣廣泛地闡述。你所說的像燈的例子，燈具有多種性質和多種作用，我不採用燈的例子。如果進行分別，燈就失去了它本來的名稱。前面已經說過，燈的光明屬於色入，具有破除黑暗的作用；燈的熱屬於觸入，能夠完成其他的事情。如果不是這樣，那麼壞決定義就成立了。智慧不是這樣的。如果說它們是相同的，那麼就會有過失。如果說它們具有同一相狀，這也是不對的，因為行的作用是不同的。無常行智是不同的，苦、空、無我等行智也各自不同。如果不是這樣，那麼就沒有解脫門。不壞行就是解脫門（雜觀名為壞，三脫異觀故不壞）。正如你所說，緣一切法而進行無我之行，因為頓觀一切法。這是一種不定思惟，而分定思惟的行是各自不同的諦緣。所以不應該說當他厭離苦時，這就是道的清凈。

【English Translation】 English version Regarding the understanding of the Truths (Satya), it is without interval and equal (anantarika-sama). Why is that? Because of faith in the sages and saints. As the World-Honored One (世尊, Shìzūn) said: 'A Bhikshu (比丘, Bǐqiū) has no doubt about suffering (苦, duhkha), no doubt about the origin (集, samudaya), and the same is true for cessation (滅, nirodha) and the path (道, marga).' It is like a lamp performing four functions simultaneously: heating, burning fuel, consuming oil, and dispelling darkness. Similarly, one wisdom knows suffering, and so on, up to cultivating the path. Therefore, it is said that the Truths are without interval and equal. Those who say that wisdom and Truths have different aspects are incorrect, because they have the same aspect. All wisdom has the same aspect of knowledge, performing the practice of no-self (無我, anatta) in the realm of all dharmas (法, dharma). As the World-Honored One said: 'All dharmas are without self; the wise can see this.' When one is weary of suffering, that is the purification of the path. The aspect of Truths should also be understood in this way. The statement that a pot and clothing have different aspects is also incorrect. Why is that? Because the self-aspect (自相, svalaksana) is without interval and equal, not divisible. The realm of common aspects (共相, samanya-laksana) is without interval and equal, but not the self-aspect. The destructive aspect (壞相, vinasa-laksana) of the five aggregates (五陰, panca-skandha) such as form (色, rupa) (the destructive aspect is the aspect of impermanence (無常, anitya)), is without interval and equal in the wisdom of the common realm. If they were different, then the fault of self-origination (自生, svayambhu) would arise, and the statement of successive interval and equality would not be established. You say that the sages and saints said this, but this is a secret saying, containing other meanings. As the World-Honored One said: 'If there is no doubt about suffering, then there is no doubt about everything.' This is said for those who have doubts about the Truths. If the understanding of suffering arises without interval and equally, then this doubt will ultimately not arise, because it is not numerical cessation (數滅, samkhya-nirodha). To eliminate this remaining saying, the World-Honored One said this. The Anathapindika Sutra (給孤獨修多羅, Gěigūdú Xiūduōluó) also says: 'The elder (長者, grhapati) is without interval and equal in the succession of the Four Noble Truths (四聖諦, catvari-arya-satyani).' It is explained extensively in this way. Your example of the lamp is that the lamp has many natures and many functions; I do not adopt the example of the lamp. If one distinguishes, the lamp loses its original name. It has been said before that the light of the lamp belongs to the element of form (色入, rupa-ayatana), having the function of dispelling darkness; the heat of the lamp belongs to the element of touch (觸入, sparsa-ayatana), able to accomplish other things. If this were not the case, then the definition of destruction would be established. Wisdom is not like this. If one says that they are the same, then there will be a fault. If one says that they have the same aspect, this is also incorrect, because the functions of practice are different. The wisdom of impermanence is different, and the wisdom of suffering, emptiness (空, sunyata), and no-self are also different. If this were not the case, then there would be no gate of liberation (解脫門, vimoksha-mukha). Non-destructive practice is the gate of liberation (mixed contemplation is called destruction, the different contemplation of the three liberations is therefore non-destructive). As you say, practicing no-self by contemplating all dharmas, because of the sudden contemplation of all dharmas. This is an indefinite contemplation, while the practice of definite contemplation is the respective condition of the Truths. Therefore, it should not be said that when one is weary of suffering, that is the purification of the path.

凈。不可以厭行緣于滅道。滅道是可樂事故。一切緣者不通一切。相違故。以無我行不即行。此無我行故。自性不自觀故。亦無二決定性。亦不觀相應共一行一緣故。亦不觀共有共。一果一決定故。又說。一切行無常者亦非無常行。作滅無間等。滅者常故。當知彼行遠以向真諦故說。如所說觀此眾生長夜成就身口意惡行。言此眾生即是地獄及余惡趣。實非此人即是地獄。以向地獄故說。彼亦如是。又復是空無間等者則非無愿無相。彼一切法境界非分故。莫言有過。是故一切法無我行是不定思惟。定思惟者有漏緣。若不爾者解脫門減。若言自相無間等非分者不然。何以故。以觀故。是自相共相。謂逼迫相是苦相。觀三諦故是自相。觀陰故是共相。如是一切當知。皆以觀故說自相共相。言不爾者不然。何以故。以不壞觀故。前已說。前說中陰后當說今當說。問為有中陰為無。答。

當知有中陰　　世尊之所說　譬如村間道　　彼則有俱過

此說有中陰。何以故。世尊所說故。如世尊說。七士夫趣有中般涅槃。若無中陰者則無中般涅槃。若言有中夭從彼般涅槃者不然。天趣中不說故。世尊修多羅說。四天王天乃至非想非非想處不說有中夭。余亦有過。若說生般涅槃。復有名生天耶。如是一切。阿那含亦應如是說

【現代漢語翻譯】現代漢語譯本：純凈。不應該因為厭惡而修行通往寂滅的道路。寂滅之道是令人喜悅的緣故。一切有緣的事物不能通達一切，因為它們是相互對立的。以無我之行並不等同於行本身，這是因為它是無我之行。自性不能自己觀察自己，因此也沒有二元決定的性質。也不能觀察到相應、共同的單一行為或單一因緣，也不能觀察到共同擁有共同的事物，因為只有一個結果和一個決定。又說，一切行都是無常的，但也不是無常之行，例如作滅無間等。因為寂滅是常住的。應當知道，那樣的修行是爲了趨向真諦而說的。如同所說，觀察這些眾生長久以來成就了身口意的惡行。說這些眾生就是地獄以及其他的惡趣。實際上並非這些人就是地獄，而是因為他們趨向地獄才這樣說。那也是同樣的道理。又說，空無間等，則不是無愿無相。因為那一切法的境界並非是分離的，所以不要說有過失。因此，一切法無我之行是不定的思惟。定思惟是有漏的因緣。如果不是這樣，那麼解脫之門就會減少。如果說自相無間等不是分離的，那是不對的。為什麼呢？因為有觀察的緣故。這是自相和共相。例如，逼迫相是苦相。觀察三諦的緣故是自相，觀察五陰的緣故是共相。像這樣，一切都應當知道，都是因為有觀察才說自相和共相。如果說不是這樣，那是不對的。為什麼呢？因為不破壞觀察的緣故。前面已經說了，前面所說的中陰，後面將要說，現在正在說。問：是否有中陰存在？答：應當知道有中陰（Antarabhava），是世尊（Bhagavan）所說的。譬如村莊之間的道路，那裡有共同經過的地方。這說明有中陰。為什麼呢？因為是世尊所說的緣故。如同世尊所說，七種士夫趣向于有中般涅槃（Antara-parinirvana）。如果沒有中陰，那麼就沒有中般涅槃。如果說有中夭，從那裡般涅槃，那是不對的。因為在天趣中沒有這樣說。世尊的修多羅（Sutra）說，四天王天（Cāturmahārājika）乃至非想非非想處（Naivasamjnanasamjnayatana）沒有說有中夭。其他的也有過失。如果說生般涅槃，又有名為生天嗎？像這樣的一切，阿那含（Anāgāmin）也應該這樣說。

【English Translation】 English version: Pure. One should not厭行(yan xing, aversion practice) because of厭行緣于滅道(yan xing yuan yu mie dao, aversion practice leads to the path of cessation)。滅道(mie dao, the path of cessation) is a desirable cause. All conditioned things do not penetrate all things, because they are contradictory. The practice of non-self is not the practice itself, because it is the practice of non-self. Self-nature does not observe itself, therefore there is no dualistic certainty. Nor does it observe corresponding, common single action or single condition, nor does it observe common possession of common things, because there is only one result and one certainty. Furthermore, it is said that all actions are impermanent, but they are not impermanent actions, such as 作滅無間等(zuo mie wu jian deng, actions leading to immediate cessation)。Because cessation is permanent. It should be known that such practice is said to be directed towards the truth. As it is said, observe that these beings have long accumulated evil deeds of body, speech, and mind. It is said that these beings are hell and other evil realms. In reality, these people are not hell, but it is said so because they are heading towards hell. The same is true in that case. Furthermore, 空無間等(kong wu jian deng, emptiness without interval, etc.) is not without wish or without form. Because the realm of all those dharmas is not separate, so do not say there is fault. Therefore, the practice of non-self of all dharmas is indefinite thinking. Definite thinking is conditioned cause. If not, the gate of liberation will be reduced. If it is said that self-nature without interval, etc., is not separate, that is not right. Why? Because there is observation. This is self-nature and common nature. For example, the nature of oppression is the nature of suffering. Observing the three truths is self-nature, observing the five skandhas is common nature. In this way, all should be known, all are said to be self-nature and common nature because there is observation. If it is said that it is not so, that is not right. Why? Because the observation is not destroyed. It has been said before, the 中陰(zhong yin, intermediate state) mentioned before, will be said later, and is being said now. Question: Is there an intermediate state or not? Answer: It should be known that there is an intermediate state, as spoken by 世尊(Shi尊, the World Honored One). Like a road between villages, there is a place where they both pass. This says that there is an intermediate state. Why? Because it is spoken by 世尊(Shi尊, the World Honored One). As 世尊(Shi尊, the World Honored One) said, seven types of individuals go to 有中般涅槃(you zhong ban nie pan, Nirvana in the intermediate state). If there is no intermediate state, then there is no 有中般涅槃(you zhong ban nie pan, Nirvana in the intermediate state). If it is said that there is 中夭(zhong yao, premature death in the intermediate state), and Nirvana is attained from there, that is not right. Because it is not said so in the heavenly realms. 世尊(Shi尊, the World Honored One)'s 修多羅(Sutra) says that 四天王天(Cāturmahārājika, Heaven of the Four Great Kings) up to 非想非非想處(Naivasamjnanasamjnayatana, the Realm of Neither Perception Nor Non-Perception) does not say that there is 中夭(zhong yao, premature death in the intermediate state). There are other faults as well. If 生般涅槃(sheng ban nie pan, birth and Nirvana) is said, is there also a name called 生天(sheng tian, birth in heaven)? Like all of this, 阿那含(Anāgāmin, Non-Returner) should also be said in this way.

過。是故彼是妄想說。若言壽命中間般涅槃者不然。除郁單曰及後邊菩薩。多有眾生不盡壽而死。此皆是中般涅槃耶。是故此皆有過。問此云何。答譬如村間道。如從一村至一村。如是死陰生陰。從死陰趣生陰亦如是。如阿濕波羅延經說。若彼處來。如是廣說。若無中陰者則無去來。是故應有中陰。若言為除有餘說修多羅故。世尊說修多羅及偈言。五無間罪作已。次第生無間地獄中。又復為梵志說偈言。少為老病漂到于閻王所。梵志無住處亦無有資糧。是故無中陰者此不然。何以故。業趣無間故說修多羅及偈。謂作無間業已必先受無間報。然後受餘業報。亦必生地獄趣中。非余趣。如汝所解。世尊說修多羅五無間業作已次第生地獄中。為要五無間生地獄中。為二三四耶。為更餘罪生地獄中耶。當知此經及偈意。

若言如影者。如月極遠影現水中。非彼月來至水中。如是死陰生陰如影。眾生生何用中陰為者。此亦不然。何以故。彼則有俱過。月及水俱。死陰生陰不俱。是故有過。眼識足下身識譬亦如是。若先取生陰而舍死陰。如折樓蟲者不然。何以故。趣不別及二識合過故。是故說有中陰。如所說四種薩婆多。問為有一切有為無。答。

當知一切有　　非有一切相　一切無一切　　無有他相法

此有

【現代漢語翻譯】現代漢語譯本：因此，這些說法都是妄想。如果說壽命未盡就入般涅槃是不對的，除了郁單越（Uttarakuru，北俱盧洲）和臨終的菩薩。很多眾生沒有活到壽命終結就死了，難道這些都算是中般涅槃嗎？所以這些說法都有過失。如果問這是為什麼，回答說，就像村間的道路，從一個村莊到另一個村莊一樣，死陰（maraṇāyatana，死亡時的蘊）和生陰（upapattiyātana，投生時的蘊）也是這樣，從死陰到生陰也是如此。就像《阿濕波羅延經》（Aśvālāyana Sūtra）所說，『如果從那個地方來』，如此廣說。如果沒有中陰（antarābhava，死後到投生之間的存在狀態），就沒有去來。所以應該有中陰。如果說爲了排除有餘的說法，所以世尊說了修多羅（sūtra，經）和偈頌，說『造了五無間罪（pañcānantariya，五種極重的罪行）之後，依次生於無間地獄（Avīci，八大地獄中最苦之處）中。』又為婆羅門（Brahmin）說了偈頌，說『年少被衰老和疾病所漂流，到達閻王（Yama，地獄之主）那裡。婆羅門沒有住所，也沒有資糧。』所以說沒有中陰是不對的。為什麼呢？因為業力直接導致無間果報，所以說了修多羅和偈頌。意思是造了無間業之後，必定先受無間果報，然後才受其餘業報，也必定生於地獄道中，而不是其他道。就像你所理解的，世尊說修多羅，造了五無間業之後，依次生地獄中，是要五種無間罪都生地獄中，還是兩種、三種、四種？還是其他罪也生地獄中？應當知道這部經和偈頌的用意。如果說像影子一樣，就像月亮離得很遠，影子顯現在水中，不是月亮來到水中。像這樣，死陰和生陰就像影子一樣，眾生出生，要中陰做什麼呢？這種說法也是不對的。為什麼呢？因為這樣就有俱時的過失，月亮和水是俱時的，而死陰和生陰不是俱時的，所以有過失。眼識、足下身識的比喻也是這樣。如果先取生陰而捨棄死陰，就像折斷樓蟲一樣，是不對的。為什麼呢？因為趣向沒有區別，以及兩種識結合的過失。所以說有中陰。就像所說的四種薩婆多（sarvāstivāda，一切有部）。問：一切有是一切有為法嗎？回答：應當知道一切有，並非有一切相。一切無一切，沒有其他相的法。這裡有。

【English Translation】 English version: Therefore, those statements are delusional. If it is said that entering Parinirvana (final nirvana) before the end of one's lifespan is incorrect, except for Uttarakuru (the northern continent) and bodhisattvas (enlightenment beings) at the end of their lives. Many beings die without reaching the end of their lifespan; are these all considered intermediate Parinirvana? Therefore, these statements all have faults. If asked why, the answer is, just like a road between villages, from one village to another, the dying aggregate (maraṇāyatana, the aggregate at the time of death) and the arising aggregate (upapattiyātana, the aggregate at the time of rebirth) are also like that, from the dying aggregate to the arising aggregate. Just as the Aśvālāyana Sūtra says, 'If coming from that place,' and so on extensively. If there is no intermediate existence (antarābhava, the state of existence between death and rebirth), there would be no coming and going. Therefore, there should be an intermediate existence. If it is said that the World-Honored One (Buddha) spoke the sutra (sūtra, discourse) and verses to eliminate remaining doubts, saying, 'Having committed the five heinous crimes (pañcānantariya, five extremely grave offenses), one is reborn in the Avīci hell (the most painful of the eight great hells) in sequence.' And again, he spoke verses for the Brahmin (Brahmin), saying, 'The young are carried away by old age and disease, reaching Yama (the lord of death). The Brahmin has no dwelling place and no provisions.' Therefore, saying there is no intermediate existence is incorrect. Why? Because karma (action) directly leads to immediate retribution, so the sutra and verses were spoken. It means that after committing heinous karma, one must first receive immediate retribution, and then receive the retribution for other karma, and one must be reborn in the hell realm, not other realms. Just as you understand it, the World-Honored One spoke the sutra, saying that after committing the five heinous crimes, one is reborn in hell in sequence. Does it mean that all five heinous crimes lead to rebirth in hell, or two, three, or four? Or do other crimes also lead to rebirth in hell? One should know the intention of this sutra and verse. If it is said to be like a shadow, just as the moon is very far away, and its shadow appears in the water, it is not that the moon comes to the water. In this way, the dying aggregate and the arising aggregate are like shadows. What is the use of an intermediate existence for the birth of beings? This statement is also incorrect. Why? Because there would be the fault of simultaneity; the moon and the water are simultaneous, while the dying aggregate and the arising aggregate are not simultaneous, so there is a fault. The analogy of eye consciousness and body consciousness under the feet is also like this. If one first takes the arising aggregate and abandons the dying aggregate, like breaking a house lizard, it is incorrect. Why? Because the destination is not different, and there is the fault of the combination of two consciousnesses. Therefore, it is said that there is an intermediate existence. Like the four types of Sarvāstivāda (the doctrine of 'all exists'). Question: Is 'all exists' the same as 'all conditioned dharmas exist'? Answer: One should know that 'all exists' does not mean 'all aspects exist'. 'All is without all'; there is no dharma with other aspects. Here it is.

是薩婆多所立。一切者。謂十二入。彼諸入有自相非余。一切相所作別故。作業別前已說。一切無一切者。謂學法中有學法無無學法。無學法中有無學法亦無學法。如空中亦無有跡。如是比。問此說有云何無有。答無有他相法。如眼相是眼入。無餘入相。相別故。以是故說一切法不雜。

一切世悉有　　不違其所應　牟尼之所說　　聲聞僧無佛

有三世薩婆多。此薩婆多所立。問何故。答現在世者觀過去未來故施設。若無過去未來者則無現在世。現在世無者亦無有為法。是故有三世。莫言有咎。若言久遠是過去當有是未來非是有唯有現在者此不然。何以故。有業報故。世尊說有業有報。非是業報俱現在。若業現在當知報在未來。若報現在當知業已過去。若言俗數說者。亦說作者不可得。若言俗數說有業有報者此亦不然。世尊亦說作者不可得。此亦俗數說耶。神口所說第一義空修多羅。而汝妄想說此有故彼有。如是比。當知如汝說久遠是過去當有是未來非是有唯現在是有者。莫作是說。我亦能說現在者于既往是未來。于當有是過去。此非智者說。如所說若無信等五根。我說是凡夫輩。若學人纏所纏信等五根不現在前道與煩惱不俱故。是故應知有過去未來。若異者聖人應是凡夫。若言得隨生此亦不然。無法得

【現代漢語翻譯】現代漢語譯本：這是薩婆多（Sarvastivada，一切有部）所建立的宗義。『一切』指的是十二入（處），這些入（處）各自具有獨特的自相，不同於其他入（處），因為一切相的所作各不相同。作業的差別之前已經說過。『一切無一切』指的是在學法（Siksadharma，修學之法）中，有學法（Siksamana，有學之法）中沒有無學法（Asaiksa-dharma，無學之法），無學法中也沒有無學法。就像空中沒有軌跡一樣。這樣來比喻。問：這樣說『有』，又怎麼會『無有』呢？答：沒有其他相的法。例如，眼相是眼入（處），沒有其他入（處）的相。因為相各不相同。因此說一切法不混雜。

一切世間悉皆有，不違背其所應有的狀態。牟尼（釋迦牟尼佛）所說，聲聞僧中沒有佛。

有三世，這是薩婆多（Sarvastivada，一切有部）所建立的宗義。問：為什麼這樣說？答：因為現在世的人觀察過去和未來，所以才施設（安立）三世。如果沒有過去和未來，就沒有現在世。如果沒有現在世，也就沒有有為法（Samksrita-dharma，因緣和合而成的法）。所以有三世。不要說這是錯誤的。如果說『久遠』是過去，『當有』是未來，『非是有』只是現在，這是不對的。為什麼呢？因為有業報的緣故。世尊說有業有報，但業和報不是同時存在的。如果業是現在，應當知道報在未來；如果報是現在，應當知道業已過去。如果說是世俗的說法，也說作者不可得。如果說世俗的說法有業有報，這也是不對的。世尊也說作者不可得，難道這也是世俗的說法嗎？神口所說的第一義空修多羅（Sutra，經），而你妄想說『因為有這個，所以有那個』。這樣來比喻。應當知道，像你所說『久遠』是過去，『當有』是未來，『非是有』只有現在是有』，不要這樣說。我也能說現在對於既往來說是未來，對於當有來說是過去。這不是智者所說。如經中所說，如果沒有信等五根（五種善法），我說這是凡夫輩。如果學人被纏縛所纏繞，信等五根不現在前，道與煩惱不能同時存在。所以應當知道有過去未來。如果不是這樣，聖人就應該是凡夫。如果說『得』是隨生，這也是不對的。沒有法可以『得』。

【English Translation】 English version: This is established by the Sarvastivada (everything exists school). 'Everything' refers to the twelve ayatanas (sense bases). These ayatanas each have their own unique self-characteristics, different from other ayatanas, because the actions of all characteristics are different. The difference in actions has been discussed before. 'Everything without everything' refers to that in the Siksadharma (training dharma), in the Siksamana (trainee) there is no Asaiksa-dharma (no-more-learning dharma), and in the Asaiksa-dharma there is no Asaiksa-dharma either. It's like there are no traces in the sky. This is the analogy. Question: If it is said that there 'is', how can there be 'non-existence'? Answer: There is no dharma with other characteristics. For example, the characteristic of the eye is the eye ayatana, without the characteristics of other ayatanas. Because the characteristics are different. Therefore, it is said that all dharmas are not mixed.

All worlds exist, not violating what they should be. What was spoken by the Muni (Shakyamuni Buddha), there is no Buddha in the Sravaka Sangha.

There are three times (past, present and future), this is established by the Sarvastivada. Question: Why is this so? Answer: Because those in the present observe the past and future, therefore the three times are established. If there were no past and future, there would be no present. If there were no present, there would be no Samksrita-dharma (conditioned dharmas). Therefore, there are three times. Do not say this is wrong. If you say 'long ago' is the past, 'to be' is the future, 'not being' is only the present, this is not correct. Why? Because of karma and its result. The World Honored One said there is karma and there is result, but karma and result do not exist simultaneously. If the karma is present, know that the result is in the future; if the result is present, know that the karma is in the past. If you say it is a conventional expression, it is also said that the agent is unobtainable. If you say that in conventional expression there is karma and result, this is also incorrect. The World Honored One also said that the agent is unobtainable, is this also a conventional expression? The Sutra (discourse) of the first meaning of emptiness spoken from the divine mouth, and you falsely imagine saying 'because there is this, therefore there is that'. This is the analogy. You should know that, like you said 'long ago' is the past, 'to be' is the future, 'not being' only the present exists', do not say this. I can also say that the present is the future for what has passed, and the past for what is to be. This is not what the wise say. As it is said in the Sutra, if there are no five roots (five good dharmas) such as faith, I say these are ordinary people. If the trainee is entangled by entanglements, the five roots such as faith do not appear, the path and afflictions cannot exist simultaneously. Therefore, it should be known that there is past and future. If it is not so, the saint should be an ordinary person. If you say 'attainment' is spontaneous, this is also incorrect. There is no dharma that can be 'attained'.

非分故。依處非分故。聲聞僧無佛者。聲聞僧不攝佛。何以故。三寶不減故。若世尊聲聞所攝。應有三寶非三佛。無別體故。歸依及不壞凈念等亦如是。莫言有過。是故聲聞僧不攝佛。如世尊修多羅說。憍曇彌。施僧亦是供養我。當知是說比丘僧聖僧福田僧。世尊者彼三僧所攝。破煩惱故。聖故。第一義福田故。非聲聞僧自覺故。

設令廣章句　　群生大恐怖　無勝甚深相　　我今但略說

若廣說者眾生怖畏。是故我今不廣說。章句深達。阿毗曇明凈智慧所解。諸論音聲妙義於此略說。

古昔諸大師　　演說無量義　我今隨所解　　分別說少分

我今于尊者法勝所說中。以少智慧思量撰集造立章句。將以申述助宣遺法。非欲憍慢求名稱故。如彼所說。若生諸煩惱是聖說。有漏滅道亦生煩惱。而非有漏增。煩惱非分故。無漏緣煩惱滅而不增。前已說。是故我說增也。無漏緣軟中上不增者不然。依增故。

決定知此論　　章句微妙義　于彼智慧眾　　勇猛無所畏

於此論章句義味。能決定知善分別說者。于諸智慧眾中心無怯畏。善解法相故。

我今增益論　　其心無所貪　為令智者樂　　疾得寂滅樂

經本至略義說。深廣難可受持。如虛空論難可了知。前已說。是故增

【現代漢語翻譯】現代漢語譯本：因為不適當的原因。因為所依賴之處不適當的原因。聲聞僧（Śrāvakasaṃgha，指聽聞佛陀教誨的出家僧團）不包含佛陀。聲聞僧不攝持佛陀。為什麼呢？因為三寶（Triratna，指佛、法、僧）不會減少。如果世尊（Bhagavān，佛陀的尊稱）被聲聞所攝持，那麼應該有三寶而非三佛，因為沒有不同的實體。歸依以及不壞凈念等也是如此。不要說有過失。因此，聲聞僧不攝持佛陀。如世尊在修多羅（Sūtra，佛經）中所說：『憍曇彌（Gautamī，人名）。佈施給僧團也是供養我。』應當知道這是說比丘僧（bhikkhu-saṃgha，比丘組成的僧團）、聖僧（āryasaṃgha，證悟聖果的僧團）、福田僧（puṇyakṣetra-saṃgha，能為眾生帶來福報的僧團）。世尊被這三種僧團所攝持，因為他破除了煩惱，是聖者，是第一義的福田。不是聲聞僧能夠自覺的。

『假設廣泛地闡述章句，會使眾生感到巨大的恐怖，因為沒有比甚深之相更殊勝的了，所以我現在只是略說。』

如果廣泛地解說，眾生會感到怖畏。因此，我現在不廣泛地解說。章句深奧通達，是阿毗曇（Abhidharma，論藏）明凈智慧所能理解的。諸論的音聲和妙義在這裡略說。

『古時候的諸位大師，演說了無量的意義，我現在隨我所理解的，分別解說少部分。』

我現在對於尊者法勝（Dharmavijaya，人名）所說的內容中，用少許智慧思量撰集，造立章句，將用來申述，幫助宣揚遺法，不是想要驕慢求取名聲。如他所說，如果生起諸煩惱是聖者所說，有漏的滅道也會生起煩惱，但並非有漏的增長，因為煩惱是不適當的。無漏的因緣使煩惱滅除而不增長。前面已經說過。因此我說增長。無漏的因緣使軟、中、上品的煩惱不增長，不是這樣的，因為依賴於增長。

『決定地知道這部論的章句微妙義，對於那些智慧者，就能勇猛無所畏懼。』

對於這部論的章句義味，能夠決定地知道，善於分別解說的人，在諸位智慧者中，心中沒有怯懦和畏懼，因為善於理解法相。

『我現在增益這部論，心中沒有貪求，爲了讓智者喜悅，迅速獲得寂滅的快樂。』

經本過於簡略，義理的解說深奧廣博，難以受持，如同虛空論一樣難以瞭解。前面已經說過。因此增益。

【English Translation】 English version: Because of inappropriate causes. Because the place of reliance is inappropriate. The Śrāvakasaṃgha (the monastic community that listens to the Buddha's teachings) does not include the Buddha. The Śrāvakasaṃgha does not encompass the Buddha. Why? Because the Three Jewels (Triratna, Buddha, Dharma, and Saṃgha) do not diminish. If the Bhagavan (the Blessed One, an epithet of the Buddha) were encompassed by the Śrāvakas, there should be Three Jewels instead of Three Buddhas, because there is no separate entity. Refuge and undefiled pure mindfulness are also like this. Do not say there is a fault. Therefore, the Śrāvakasaṃgha does not encompass the Buddha. As the Bhagavan said in the Sūtra (Buddhist scripture): 'Gautamī (a name). Giving to the Saṃgha is also offering to me.' It should be known that this refers to the bhikkhu-saṃgha (community of monks), the āryasaṃgha (community of noble ones), and the puṇyakṣetra-saṃgha (field of merit community). The Bhagavan is encompassed by these three Saṃghas because he has destroyed afflictions, is a noble one, and is the supreme field of merit. It is not that the Śrāvakasaṃgha is self-awakened.

'Suppose extensively explaining the chapters and verses would cause great terror to beings, because there is nothing more supreme than the profound aspect, so I will now only speak briefly.'

If explained extensively, beings would be afraid. Therefore, I will not explain extensively now. The chapters and verses are profound and thorough, understood by the clear and pure wisdom of the Abhidharma (collection of philosophical texts). The sounds and subtle meanings of the treatises are briefly explained here.

'The great masters of ancient times expounded immeasurable meanings, and now I will explain a small portion according to what I understand.'

Now, regarding what was said by Venerable Dharmavijaya (a name), I use a little wisdom to contemplate, compile, and create chapters and verses, which will be used to elaborate and help propagate the remaining Dharma, not out of arrogance or seeking fame. As he said, if afflictions arise, it is said by the noble ones, and defiled paths of cessation also give rise to afflictions, but it is not that defilements increase, because afflictions are inappropriate. The undefiled causes the afflictions to cease without increasing. It has been said before. Therefore, I say increase. It is not that the undefiled causes the soft, medium, and superior afflictions not to increase, because it relies on increase.

'Definitely knowing the subtle meaning of the chapters and verses of this treatise, one will be courageous and fearless among those with wisdom.'

For those who can definitely know the meaning and taste of the chapters and verses of this treatise, and are good at distinguishing and explaining, there is no timidity or fear in their hearts among the wise, because they are good at understanding the characteristics of the Dharma.

'Now I augment this treatise, without greed in my heart, in order to make the wise happy and quickly attain the bliss of quiescence.'

The original text is too brief, and the explanation of the meaning is profound and extensive, difficult to uphold, just like the treatise on emptiness is difficult to understand. It has been said before. Therefore, augment.

益論本。隨順修多羅義。令易了知。以知義故煩惱則斷。

雜阿毗曇心論品第十一

已說擇品。今當略說諸論。令智者欣樂。

離律不律儀　　而得於律儀　不因彼致勝　　能決定者說

答有。謂無色界沒生色界時。無色界凡夫名非律儀非不律儀。無色界善惡律儀非分故。從彼命終生色界時得善律儀。色界律儀與心俱故。非勝進。無色界界勝故。

頗得沙門果　　賢聖離諸過　得有為善法　　不名為修習

答有。謂果所攝聖道滅已。然後退。不增進根還得。彼先過去果所攝道先滅故非修。現在因非分故。離諸過者非世俗故。有為者非無為故。善者非不善無記故。

道未興起時　　遠離諸過咎　解脫時離惡　　能決定者說

答有。謂修行者住金剛三昧。除初盡智諸餘無學法。是未起時不向故。解脫時者。一切無學道頓解脫初盡智生時。是生時是解脫時。離諸過惡者。非有漏故。

頗光音纏起　　是彼定相應　清凈初禪退　　而得於退法

答有。謂阿羅漢第二禪纏退時。盡智所得。初禪退與盡智合故。有退熏修。初禪與第四禪合故。阿那含亦爾。言凈者明所退。非無學故。

頗于見諦道　　得彼諸善法　彼法是有緣　　聖智不見緣

答有。謂

【現代漢語翻譯】現代漢語譯本：

《益論本》，爲了順應《修多羅》（Sutra，經）的意義，使人容易理解。因為理解了意義，煩惱就會斷除。《雜阿毗曇心論·品第十一》已經說了《擇品》，現在應當簡略地說說各種論，使有智慧的人欣喜樂於接受。『離開律儀和非律儀，卻能得到律儀；不是因為那個而達到殊勝，能決定這個道理的人這樣說。』回答：有這種情況。例如，在沒有歿生（death and rebirth）的時候，沒有凡夫名（name of ordinary person），既不是律儀也不是非律儀。沒有善惡律儀（good and bad precepts），因為沒有區分。從那（非律儀）命終而生的時候，得到善律儀。律儀與心俱故（precepts arise together with mind），所以不是殊勝增進。沒有界勝故（superior realm）。『是否能得到沙門果（Śrāmaṇa-phala，果位），賢聖遠離各種過失，得到有為的善法，但不稱為修習？』回答：有這種情況。例如，果所包含的聖道滅盡之後，然後退轉，不增進根，還能得到。因為他先前過去果所包含的道先滅盡，所以不是修。現在因沒有區分。遠離各種過失，因為不是世俗的。有為，因為不是無為的。善，因為不是不善或無記的。『道未興起時，遠離各種過失，解脫時離開惡，能決定這個道理的人這樣說。』回答：有這種情況。例如，修行者住在金剛三昧（Vajrasamadhi，金剛定），除了初盡智（Jñāna-kṣaya，斷盡智）之外，其餘的無學法。因為未興起時不趨向。解脫時，一切無學道頓解脫，初盡智生的時候。是生時也是解脫時。離開各種過惡，因為不是有漏的。『是否光音纏起，與那個定相應？清凈的初禪退轉，卻得到退法？』回答：有這種情況。例如，阿羅漢（Arhat，阿羅漢）第二禪纏退轉的時候，盡智所得。初禪退轉與盡智結合。有退熏修。初禪與第四禪結合。阿那含（Anāgāmin，不還者）也是這樣。說清凈，是爲了說明所退轉的，不是無學。『是否在見諦道（Darśana-mārga，見道）中，得到那些善法？那些法是有緣的，聖智卻不見緣？』回答：有這種情況。例如，

【English Translation】 English version:

This is the 『Yi Lun Ben』. It follows the meaning of the 『Sutra』 (Śūtra), making it easy to understand. Because understanding the meaning, afflictions will be cut off. 《Miscellaneous Abhidharma-hrdaya-śāstra, Chapter Eleven》 Having spoken of the 『Selection Chapter』, now we should briefly speak of the various treatises, so that the wise may rejoice and delight in them. 『Leaving the precepts and non-precepts, one can obtain the precepts; it is not because of that that one attains superiority, those who can determine this principle say so.』 Answer: There is such a case. For example, when there is no death and rebirth, there is no name of ordinary person, neither precepts nor non-precepts. There are no good and bad precepts, because there is no distinction. When one dies from that (non-precepts) and is born, one obtains good precepts. Precepts arise together with mind, so it is not superior progress. There is no superior realm. 『Is it possible to obtain the Śrāmaṇa-phala (fruits of asceticism), the noble ones are free from various faults, obtain conditioned good dharmas, but are not called cultivation?』 Answer: There is such a case. For example, after the noble path contained in the fruit has ceased, then regresses, does not advance the roots, and can still obtain it. Because the path contained in his past fruit has ceased first, it is not cultivation. The present cause has no distinction. Free from various faults, because it is not mundane. Conditioned, because it is not unconditioned. Good, because it is not unwholesome or neutral. 『When the path has not arisen, one is far from various faults, when liberated, one leaves evil, those who can determine this principle say so.』 Answer: There is such a case. For example, a practitioner dwells in Vajrasamadhi (diamond concentration), except for the Jñāna-kṣaya (knowledge of destruction), the remaining non-learning dharmas. Because when it has not arisen, it does not tend towards it. When liberated, all non-learning paths are suddenly liberated, when the Jñāna-kṣaya arises. The time of arising is also the time of liberation. Free from various faults and evils, because it is not with outflows. 『Is it possible that the light and sound entanglement arises, corresponding to that concentration? The pure first dhyana regresses, but one obtains the dharma of regression?』 Answer: There is such a case. For example, when an Arhat (worthy one) regresses from the second dhyana entanglement, it is obtained by the knowledge of destruction. The regression of the first dhyana is combined with the knowledge of destruction. There is regression and cultivation. The first dhyana is combined with the fourth dhyana. The Anāgāmin (non-returner) is also like this. Saying pure, is to explain what is regressed, it is not non-learning. 『Is it possible that in the Darśana-mārga (path of seeing), one obtains those good dharmas? Those dharmas are conditioned, but the noble wisdom does not see the conditions?』 Answer: There is such a case. For example,

與苦比智俱。欲界等智苦無間等邊修亦不見彼智緣。以彼緣欲界。而苦比智不緣欲界故。集滅無間等邊亦如是。道比忍得緣三諦智而不觀彼諦。住異境界故。如住學法得無學法得無學法非學法。如是從法智品至比智品。比智品復至法智品。

頗果有漏慧　　無漏慧所斷　彼果所因起　　謂不離欲慧

答有。謂聖人離欲界欲。未離初禪欲。欲界初禪果化心離欲。欲界愛盡故。初禪慧未離欲。彼愛未盡故。一切化心亦如是。隨其義除自地果。

頗住無礙道　　而得於諸滅　此相違煩惱　　非彼無漏見

答有。謂凡夫人修神通時。無礙道斷神通相違煩惱而得諸滅。非無漏見相違。何以故。聖人離欲時。法忍現在前。得忍相違煩惱滅故。

頗諸煩惱滅　　離欲者獲得　不斷于煩惱　　而得無垢盡

答有。謂上地命終生梵天時。得欲界煩惱滅。而不斷彼煩惱。先已斷故。餘一切地亦如是。

頗無垢凈地　　未曾得而得　非離欲非退　　不依于見道

答有。謂初禪離欲。依初禪及眷屬超升離生。道比智產生就三地阿那含果。從彼定起入第二禪。得第二禪無漏。得彼無漏時。非離欲。先離欲故。非退。勝進故。非見道。見道究竟故。當知上地及增益諸根亦如是。

頗護未曾得

而得於寂滅　不捨彼不得　　若能知者說

答有。謂除苦法忍眷屬得。余無漏道得。彼初無漏舍。一切凡夫性不得。余不捨。先已舍故。

若成就八忍　　亦成就七智　此諸無漏見　　不見何無漏

答有。謂此人住道比忍。成就一切見道慧。見一切滅一切道。唯除道比忍眷屬。彼忍不見自性不自觀故。無二性故。亦不見相應一行一緣故。不見共有一果一決定故。

頗法未曾得　　有漏邊境界　唯有不動者　　彼能擊善法

答有。謂無相無相於無窮生死未曾得。而得空聖道故說有漏緣。非數滅故說邊境界。余非分故說唯不動。空聖道故說擊善法。

已起無漏慧　　于彼未起者　前生非后因　　若能知者說

答有。謂前增非后軟因。彼果相似及增故。

頗離六地欲　　聖亦成彼果　不成無漏禪　　若能知者說

答有。謂空處離欲依禪未至超升離生。苦法忍生道比智未生。以八十九沙門果故。故言成彼果。以苦法智是苦法忍依果及功用果。見苦所斷煩惱儘是解脫果及功用果。而不成無漏禪。未得故。

頗諸無漏法　　而為界所攝　能生彼法者　　不入彼界中

答有。謂無漏戒彼界所攝。非漏所攝。戒者四大所造。彼果故。四大者觸界所攝。身識

【現代漢語翻譯】現代漢語譯本而從寂滅中獲得解脫。不捨棄那些未曾獲得的，如果有人能理解這個道理，就請說出來。

回答：是的，有這種情況。指的是去除苦法忍（Kṣānti-dharma-anutpāda-jñāna，對苦諦無生智的忍可）的眷屬而獲得的，以及其餘的無漏道（anāsrava-mārga，無煩惱之道）所獲得的。那些最初的無漏捨棄，一切凡夫的自性都無法獲得，其餘的則不捨棄，因為先前已經捨棄了。

如果成就了八忍（aṣṭa-kṣānti，八種忍），也就成就了七智（sapta-jñāna，七種智）。這些無漏的見（anāsrava-darśana，無煩惱的見），不見的是什麼無漏呢？

回答：是的，有這種情況。指的是這個人安住于道比忍（mārga-anvaya-kṣānti，對道諦類智的忍可）時，成就了一切見道慧（darśana-mārga-prajñā，見道之智慧），見到一切滅（nirodha，滅諦），一切道（mārga，道諦）。唯獨道比忍的眷屬除外，因為那個忍不見其自性，不自我觀照，因為沒有二種自性。也不見相應的同一行相和同一所緣，不見共同擁有的同一果和同一決定。

是否有一種法，從未獲得，處於有漏（sāsrava，有煩惱）的邊界？只有不動者（acalā，指空性），才能擊敗善法？

回答：是的，有這種情況。指的是無相（animitta，無相解脫門），對於無窮的生死輪迴來說，從未獲得。但因為獲得了空聖道（śūnyatā-ārya-mārga，空性聖道），所以說是與有漏法有緣。因為不是非數滅（asaṃkhyāta-nirodha，非數滅），所以說是邊界。其餘的不是一部分，所以說是唯有不動。因為是空聖道，所以說是擊敗善法。

已經生起了無漏慧（anāsrava-prajñā，無煩惱的智慧），對於那些未生起的人來說，前一生不是后一生的原因，如果有人能理解這個道理，就請說出來。

回答：是的，有這種情況。指的是前增上緣不是后軟弱之因。因為它的果相似且增上。

是否有人離開了六地（ṣaṭ-bhūmi，六慾天）的慾望，聖者也成就了那個果報，卻不成就無漏禪（anāsrava-dhyāna，無煩惱的禪定）？如果有人能理解這個道理，就請說出來。

回答：是的，有這種情況。指的是離欲者依靠空無邊處定（ākāśānantyāyatana，空無邊處定）的禪定，尚未達到超升離生（超越更高的禪定境界而離欲）。苦法忍生起，道比智尚未生起。因為有八十九種沙門果（śrāmaṇya-phala，沙門果），所以說成就了那個果報。因為苦法智是苦法忍的依果和功用果。見苦所斷的煩惱斷儘是解脫果和功用果。卻不成就無漏禪，因為尚未獲得。

是否有一些無漏法（anāsrava-dharma，無煩惱之法），被界（dhātu，界）所攝？能夠生起那些法的人，不進入那個界中？

回答：是的，有這種情況。指的是無漏戒（anāsrava-śīla，無煩惱的戒律），被那個界所攝，不被有漏法所攝。戒是由四大（catvāri mahābhūtāni，四大元素）所造，是那個果報。四大被觸界（spraṣṭavya-dhātu，觸界）所攝，身識（kāya-vijñāna，身識）。

【English Translation】 English version And obtained from extinction (nirvāṇa). Not abandoning those not yet obtained, if one can understand this, please explain.

Answer: Yes, there is. It refers to the attainment by removing the retinue of Kṣānti-dharma-anutpāda-jñāna (the acceptance of the non-arising of the Dharma of Suffering), and the attainment of the remaining anāsrava-mārga (path without outflows). Those initial anāsrava abandonments, the nature of all ordinary beings cannot attain, the rest are not abandoned, because they have already been abandoned.

If one accomplishes the eight kṣānti (forbearances), one also accomplishes the seven jñāna (knowledges). These anāsrava-darśana (outflow-free views), what anāsrava do they not see?

Answer: Yes, there is. It refers to when this person dwells in the mārga-anvaya-kṣānti (forbearance in accordance with the path), accomplishing all the darśana-mārga-prajñā (wisdom of the path of seeing), seeing all nirodha (cessation), all mārga (paths). Except for the retinue of mārga-anvaya-kṣānti, because that forbearance does not see its own nature, does not self-contemplate, because there is no dual nature. It also does not see the corresponding same characteristic and same object, does not see the same fruit and same determination that are jointly possessed.

Is there a dharma that has never been attained, bordering the sāsrava (with outflows) realm? Only the acalā (immovable, referring to emptiness) can defeat good dharmas?

Answer: Yes, there is. It refers to the animitta (signless, the door to signlessness liberation), which has never been attained in the endless cycle of birth and death. But because the śūnyatā-ārya-mārga (noble path of emptiness) is attained, it is said to be related to the sāsrava. Because it is not asaṃkhyāta-nirodha (cessation not due to calculation), it is said to be bordering. The rest are not a part, so it is said to be only immovable. Because it is the noble path of emptiness, it is said to defeat good dharmas.

The anāsrava-prajñā (outflow-free wisdom) has already arisen, for those who have not yet arisen, the previous life is not the cause of the later life, if one can understand this, please explain.

Answer: Yes, there is. It refers to the previous dominant condition not being the cause of the later weak condition. Because its fruit is similar and dominant.

Is there someone who has departed from the desire of the six bhūmi (planes of desire), and the sage also accomplishes that result, but does not accomplish anāsrava-dhyāna (outflow-free meditation)? If one can understand this, please explain.

Answer: Yes, there is. It refers to the one who has departed from desire relying on the ākāśānantyāyatana (sphere of infinite space) meditation, not yet reaching transcendence and departure from birth (surpassing higher meditative states and departing from desire). Kṣānti-dharma-anutpāda-jñāna arises, mārga-anvaya-jñāna has not yet arisen. Because there are eighty-nine śrāmaṇya-phala (fruits of a renunciate), it is said to accomplish that result. Because Kṣānti-dharma-jñāna is the dependent result and functional result of Kṣānti-dharma-anutpāda-jñāna. The complete exhaustion of afflictions severed by seeing suffering is the liberation result and functional result. But anāsrava-dhyāna is not accomplished, because it has not yet been attained.

Are there some anāsrava-dharma (outflow-free dharmas) that are included in a dhātu (element)? Those who can generate those dharmas do not enter that element?

Answer: Yes, there is. It refers to anāsrava-śīla (outflow-free precepts), which is included in that element, not included in the sāsrava. The precepts are made of the catvāri mahābhūtāni (four great elements), which is that result. The four great elements are included in the spraṣṭavya-dhātu (tangible element), kāya-vijñāna (body consciousness).

境界故。

頗一大種滅　　于禪地不起　二大種在前　　若能知者說

答有。謂聖人生欲界無漏初禪。次第有漏初禪現在前。一種四大滅。謂欲界四大以無漏隨轉。若於彼生現在前。即彼地四大造故。二種四大現在前者。謂欲界及初禪地四大(道共戒名無漏隨轉若於彼欲界生即彼欲界四大造故此四大與無漏俱起滅也)。

頗法因三道　　是三種自性　謂三種一地　　亦覆在三地

答有。謂無學慧。以彼見道修道無學道為因。盡智無生智無學等見是自性。軟中上分別故說三種。無學地所攝故說一地。有覺有觀等分別故在三地。

頗有有漏受　　二成一不成　二根二種成　　是說為身證

答有。謂身證人依初禪初禪眷屬及第二禪增進根。上地不現在前成就苦根有漏樂根。此人先得第三禪地無漏樂。以轉根故舍復未更得。以依下地增進根故。不修上地學道。如得學果一憂根不成就。離欲故。喜根舍根各有二種。謂有漏無漏。是悉成就。以禪未至中間攝舍根。是故得舍根。初禪二禪攝喜根。是故得喜根。

九地煩惱滅　　而得於諸禪　不得無色定　　或復得當說

答有。謂阿羅漢能得禪定非無色。諸禪亦得亦現在前。無色者成就而不行。

一法眾多性　　或一三有無

【現代漢語翻譯】境界故。

頗一大種滅（地水火風四大元素）　　于禪地不起　二大種在前　　若能知者說

答有。謂聖人生欲界無漏初禪（沒有煩惱的初禪）。次第有漏初禪（有煩惱的初禪）現在前。一種四大滅。謂欲界四大以無漏隨轉。若於彼生現在前。即彼地四大造故。二種四大現在前者。謂欲界及初禪地四大(道共戒名無漏隨轉若於彼欲界生即彼欲界四大造故此四大與無漏俱起滅也)。

頗法因三道（見道、修道、無學道）　　是三種自性　謂三種一地　　亦覆在三地

答有。謂無學慧。以彼見道修道無學道為因。盡智無生智無學等見是自性。軟中上分別故說三種。無學地所攝故說一地。有覺有觀等分別故在三地。

頗有有漏受（有煩惱的感受）　　二成一不成　二根二種成　　是說為身證（通過身體證得）

答有。謂身證人依初禪初禪眷屬及第二禪增進根。上地不現在前成就苦根有漏樂根。此人先得第三禪地無漏樂。以轉根故舍復未更得。以依下地增進根故。不修上地學道。如得學果一憂根不成就。離欲故。喜根舍根各有二種。謂有漏無漏。是悉成就。以禪未至中間攝舍根。是故得舍根。初禪二禪攝喜根。是故得喜根。

九地煩惱滅　　而得於諸禪　不得無色定（沒有物質的禪定）　　或復得當說

答有。謂阿羅漢能得禪定非無色。諸禪亦得亦現在前。無色者成就而不行。

一法眾多性　　或一三有無

【English Translation】 Boundary reason.

If one great element (earth, water, fire, wind) ceases, it does not arise in the meditation realm. If two great elements are present, those who know can explain.

Answer: Yes. It refers to a saint who is born in the desire realm and attains the non-outflow First Dhyana (free from afflictions). Subsequently, the outflow First Dhyana (with afflictions) manifests. One type of the four great elements ceases, namely, the four great elements of the desire realm transform with the non-outflow. If they arise in that realm, it is because the four great elements of that realm are created. Two types of the four great elements are present, namely, the four great elements of the desire realm and the First Dhyana realm (the path-related precepts are called non-outflow transformation; if they are born in that desire realm, it is because the four great elements of that desire realm are created; these four great elements arise and cease together with the non-outflow).

If a Dharma is the cause of the Three Paths (Path of Seeing, Path of Cultivation, Path of No More Learning), it is the nature of the three types. It is said that the three types are in one realm, and also exist in the three realms.

Answer: Yes. It refers to the wisdom of the Arhat (one who has attained Nirvana). Because the Path of Seeing, Path of Cultivation, and Path of No More Learning are the causes. Exhaustion Knowledge, Non-arising Knowledge, and the views of the Arhat are the nature. Because of the distinction between mild, medium, and superior, it is said to be three types. Because it is included in the realm of No More Learning, it is said to be one realm. Because of the distinction between initial thought and sustained thought, it exists in the three realms.

If there is an outflow feeling (feeling with afflictions), two are attained, and one is not attained. Two roots and two types are attained, which is said to be body-witness (attained through the body).

Answer: Yes. It refers to a body-witness person who relies on the First Dhyana, the retinue of the First Dhyana, and the root of advancement in the Second Dhyana. The higher realms do not manifest, and the root of suffering and the outflow root of pleasure are attained. This person previously attained the non-outflow pleasure of the Third Dhyana realm. Because of the transformation of the root, it is relinquished and not attained again. Because of relying on the lower realm to advance the root, the path of learning in the higher realm is not cultivated. For example, if one attains the fruit of learning, one root of sorrow is not attained because of being free from desire. The root of joy and the root of equanimity each have two types, namely, outflow and non-outflow, which are all attained. Because the root of equanimity is included in the intermediate state before Dhyana, the root of equanimity is attained. The First Dhyana and Second Dhyana include the root of joy, so the root of joy is attained.

If the afflictions of the Nine Realms are extinguished, and the various Dhyanas are attained. The formless samadhi (meditation without form) is not attained, or it can be said to be attained.

Answer: Yes. It refers to an Arhat who can attain Dhyana but not the formless. The various Dhyanas are also attained and manifest. The formless is attained but not practiced.

If one Dharma has many natures, or one has three existences or non-existences.

彼是無學法　　因力所長養

答有。謂無知根。建立一根故說言一。九根和合故說眾多性。以眾多性故說非一。一無學地故說一地。覺觀分別故說三地。有者謂有名。無者無別事。無學得故說無學法。三因成故說因長養。

頗法是有分　　與彼余有分　相似生住壞　　若能知者說

答有。謂色入是余有分。彼相與入俱生住滅。共一果故。色入者不作業故說余有分。彼相者法入攝故。是有分。

頗諸相應法　　或說余有分　或復說有分　　若能知者說

答有。謂未來不生法意入。是余有分。不作業故。余心法是有分。法入攝故。

頗二阿那含　　共生於一地　第一法或成　　俱得一地果

答有。謂一阿那含依第二禪超升離生。第二阿那含依第三禪。彼命終俱生第三禪。彼依二禪超升離生者。增進禪故。舍世間第一法即依第三禪者。成就不捨。上諸地亦如是。得一地果者。謂無覺無觀禪。

頗有不動法　　俱受於一有　一成就九地　　善有漏一無

答有。謂一生欲界一生初禪。生欲界者。九地有漏法成就。生初禪者。八地。除欲界地。增舍俱受一有故說一有。有漏者。以無漏生上成就下故說有漏。

頗住一剎那　　得舍三脫門　或復舍於二　　一舍還復

【現代漢語翻譯】現代漢語譯本　彼是無學法（arhat dharma）因力所長養

答：有。謂無知根（unawareness faculty）。建立一根故說言一。九根和合故說眾多性。以眾多性故說非一。一無學地（arhat plane）故說一地。覺觀分別故說三地。有者謂有名。無者無別事。無學得故說無學法。三因成故說因長養。

頗法是有分（bhava-paccaya）與彼余有分（upapatti-paccaya）　相似生住壞若能知者說

答：有。謂色入（rupa-ayatana）是余有分。彼相與入俱生住。*一果故。色入者不作業故說余有分。彼相者法入（dharma-ayatana）攝故。是有分。

頗諸相應法（samprayukta-dharma）或說余有分　或復說有分若能知者說

答：有。謂未來不生法意入（mano-ayatana）。是余有分。不作業故。余心法是有分。法入攝故。

頗二阿那含（anagami）共生於一地　第一法或成俱得一地果

答：有。謂一阿那含依第二禪（dhyana）超升離生。第二阿那含依第三禪。彼命終俱生第三禪。彼依二禪超升離生者。增進禪故。舍世間第一法即依第三禪者。成就不捨。上諸地亦如是。得一地果者。謂無覺無觀禪。

頗有不動法（aneja dharma）俱受於一有（bhava）　一成就九地善有漏一無

答：有。謂一生欲界（kama-dhatu）一生初禪（prathama dhyana）。生欲界者。九地有漏法成就。生初禪者。八地。除欲界地。增舍俱受一有故說一有。有漏者。以無漏生上成就下故說有漏。

頗住一剎那（ksana）得舍三脫門（vimoksha-mukha）　或復舍於二一舍還復

【English Translation】 English version These are the unconditioned dharmas (arhat dharma), nurtured by causal power.

Answer: Yes. Namely, the faculty of unawareness (unawareness faculty). Because one faculty is established, it is said to be one. Because nine faculties are combined, it is said to have multiplicity. Because of multiplicity, it is said to be not one. Because of one plane of the Arhat (arhat plane), it is said to be one plane. Because of the distinction of perception and observation, it is said to be three planes. 'Existing' means having a name. 'Non-existing' means without separate things. Because it is attained by the Arhat, it is called unconditioned dharma. Because it is accomplished by three causes, it is said to be nurtured by causes.

Is there a dharma that is a condition of existence (bhava-paccaya), and another that is a condition of rebirth (upapatti-paccaya), Similar in arising, abiding, and ceasing? If you know, please tell.

Answer: Yes. Namely, the sense-sphere of form (rupa-ayatana) is a condition of rebirth. Its characteristics and the sphere arise and abide together. *Because of one result. The sense-sphere of form does not create karma, so it is called a condition of rebirth. Its characteristics are included in the dharma-sphere (dharma-ayatana), so it is a condition of existence.

Are there any associated dharmas (samprayukta-dharma) that are sometimes called conditions of rebirth, And sometimes called conditions of existence? If you know, please tell.

Answer: Yes. Namely, the mind-sphere (mano-ayatana) of future unarisen dharmas. It is a condition of rebirth because it does not create karma. The remaining mental dharmas are conditions of existence because they are included in the dharma-sphere.

Can two Anagamis (anagami) be born together in one plane, Such that the first dharma is either attained or they both obtain the fruit of one plane?

Answer: Yes. Namely, one Anagami transcends and is reborn by relying on the second dhyana (dhyana). The second Anagami relies on the third dhyana. When they die, they are both reborn in the third dhyana. The one who transcends and is reborn by relying on the second dhyana does so to advance in dhyana. The one who abandons the first mundane dharma and relies on the third dhyana achieves non-abandonment. The same is true for the higher planes. Obtaining the fruit of one plane refers to the dhyana without perception or observation.

Is there an immovable dharma (aneja dharma) that is jointly experienced in one existence (bhava), Where one attains nine planes, and one is wholesome with defilements and one without?

Answer: Yes. Namely, one is born in the desire realm (kama-dhatu) and one is born in the first dhyana (prathama dhyana). The one born in the desire realm attains the defiled dharmas of nine planes. The one born in the first dhyana attains eight planes, excluding the desire realm. Because of jointly experiencing one existence through increase and abandonment, it is called one existence. 'Defiled' means that because the undefiled is born above, the lower is attained, so it is called defiled.

Is it possible to abandon the three doors to liberation (vimoksha-mukha) while abiding for one instant (ksana), Or to abandon two, abandon one, and then revert?

得

答有。謂生無色界當得阿羅漢住金剛三昧。得無學三昧門。舍學三脫門。舍滅受想定及非想非非想處。舍一切退分。得一切勝分(一念中亦舍亦得故言一念滅受想定及非想得斷知言舍二舍退得勝故舍一得一也)。

頗成沙門果　　成就聖非聖　而不得斷知　　若能知者說

答有。謂無間等苦智生集智未生。爾時於八十九沙門果分成就。於四沙門果不成就。亦不得斷知。

度彼無勝海　　少力所不任　今我隨所能　　宣說甚深義　世間貧窮人　　彼可卒令富　無智則不然　　要須大方便　世間寶易得　　慧寶甚難獲　是故應勤學　　漸入甚深智　正解涅槃路　　邪惑生死徑　慧能滅癡闇　　如日除幽冥　為求解脫故　　當勤修智慧

薩婆多比丘。莊嚴阿毗曇偈。愿令一切眾生。智慧漸增疾得解脫。

雜阿毗曇心論卷第十一

【現代漢語翻譯】現代漢語譯本得

答：有。指的是當證得阿羅漢（Arhat，斷盡煩惱，證入涅槃的聖者）時，安住于金剛三昧（Vajra Samadhi，一種堅固不壞的禪定）。獲得無學三昧門（Asaiksa Samadhi，超越學習階段的禪定之門），捨棄有學三脫門（Saiksa Vimoksa，仍需學習的三種解脫之門）。捨棄滅受想定（Nirodha-samapatti，一種止息感受和想法的禪定）以及非想非非想處（Neither perception nor non-perception，禪定的最高境界）。捨棄一切退步之分，獲得一切進步之分（因為在一念之間既捨棄也獲得，所以說在一念之間滅盡受想定和非想非非想處，獲得斷知，意思是捨棄二者，獲得殊勝，所以捨棄一個，獲得一個）。

頗成沙門果，成就聖非聖，而不得斷知，若能知者說。

答：有。指的是無間等苦智生起，集智尚未生起。此時於八十九種沙門果分成就，於四種沙門果不成就，也不得斷知。

度彼無勝海，少力所不任，今我隨所能，宣說甚深義。世間貧窮人，彼可卒令富，無智則不然，要須大方便。世間寶易得，慧寶甚難獲，是故應勤學，漸入甚深智。正解涅槃路，邪惑生死徑，慧能滅癡闇，如日除幽冥。為求解脫故，當勤修智慧。

薩婆多比丘（Sarvastivadin Bhiksu，一切有部比丘）。莊嚴阿毗曇偈（Abhidhamma Gatha，阿毗達摩的偈頌）。愿令一切眾生，智慧漸增，疾得解脫。

雜阿毗曇心論卷第十一

【English Translation】 English version Attainment

Answer: Yes. This refers to when one attains Arhatship (Arhat, a saint who has extinguished all defilements and entered Nirvana), abiding in the Vajra Samadhi (Vajra Samadhi, a diamond-like, indestructible concentration). One obtains the Asaiksa Samadhi (Asaiksa Samadhi, the gate of concentration beyond the stage of learning), abandoning the Saiksa Vimoksa (Saiksa Vimoksa, the three gates of liberation that still require learning). One abandons the Nirodha-samapatti (Nirodha-samapatti, a concentration that ceases feelings and thoughts) and the Neither perception nor non-perception realm (Neither perception nor non-perception, the highest state of concentration). One abandons all regressive qualities and attains all progressive qualities (because in one thought, one both abandons and attains, it is said that in one thought, one extinguishes the Nirodha-samapatti and the Neither perception nor non-perception realm, and attains definitive knowledge, meaning abandoning the two and attaining the superior, thus abandoning one and attaining one).

Does one achieve the fruits of a Sramana, achieving both saintly and non-saintly qualities, yet not attain definitive knowledge? If one knows, let him speak.

Answer: Yes. This refers to when the knowledge of suffering in the uninterrupted sequence arises, but the knowledge of the cause has not yet arisen. At this time, one achieves eighty-nine aspects of the fruits of a Sramana, but does not achieve four aspects of the fruits of a Sramana, nor does one attain definitive knowledge.

Crossing the unsurpassed ocean, beyond the strength of the weak, now I, according to my ability, proclaim the profound meaning. The poor in the world can quickly be made rich, but not the unwise, who require great skillful means. Worldly treasures are easily obtained, but the treasure of wisdom is very difficult to acquire. Therefore, one should diligently study and gradually enter into profound wisdom. Correctly understand the path to Nirvana, and wrongly perceive the path of birth and death. Wisdom can extinguish the darkness of ignorance, like the sun dispelling the darkness. For the sake of seeking liberation, one should diligently cultivate wisdom.

Sarvastivadin Bhiksu (Sarvastivadin Bhiksu, a monk of the Sarvastivada school). Adorned Abhidhamma Gatha (Abhidhamma Gatha, verses of the Abhidhamma). May all beings gradually increase in wisdom and quickly attain liberation.

Miscellaneous Abhidhamma Heart Treatise, Volume Eleven