T28n1553_阿毗曇甘露味論

大正藏第 28 冊 No. 1553 阿毗曇甘露味論

No. 1553

阿毗曇甘露味論捲上

尊者瞿沙造

曹魏代譯失三藏名

佈施持戒品第一

云何佈施。自持財物施與。為三種故。自為身故。為他人故。為彼我故。供養塔寺佛辟支佛阿羅漢。自為身故。施與眾生。為他人故。佈施與人。為彼我故。思田物好得好報。云何思好。信凈與供養。云何田好。有三種田。有大德。有貧苦。有大德貧苦。云何大德。佛菩薩辟支佛阿羅漢阿那含斯陀含須陀洹。云何貧苦。畜生老病聾盲瘖啞。如是種種貧苦。云何大德貧苦。有佛菩薩辟支佛阿羅漢阿那含斯陀含須陀洹。老病聾盲瘖啞貧苦。大德田者。恭敬心得大報。貧苦田者。憐愍心得大報。大德貧苦田者。恭敬憐愍心得大報。是為福田好。云何物好。不殺他不偷不奪不繫不鞭不欺不誑。凈物隨多少隨時佈施。是為物好。信云何。知後世果若涅槃一心不動。是謂信凈。云何自除慳貪。恭敬於人。是謂凈供養。云何奉迎禮拜。自手施與等。是謂供養。云何田異。行善持戒禪定智慧解脫得果等功德若有是。是謂田異。救濟危厄異因緣得異苦有無苦。發心供給得妙果報。佈施佛即時一切得福。佈施眾僧若受用得一切福。未受用不得

【現代漢語翻譯】現代漢語譯本：《阿毗曇甘露味論》捲上尊者瞿沙造曹魏時代譯者佚名佈施持戒品第一什麼是佈施？自己持有財物並施捨給予。爲了三種原因：爲了自己，爲了他人，爲了彼此。供養佛塔、寺廟、佛、辟支佛（Pratyekabuddha，獨覺佛或緣覺佛）、阿羅漢（Arhat，已證得涅槃的聖者），是爲了自己。施捨給予眾生，是爲了他人。佈施給予人，是爲了彼此。思考良田和好的物品能得到好的回報。什麼是思考良善？具有信心和清凈心來供養。什麼是良田？有三種田：有大德者，有貧苦者，有大德且貧苦者。什麼是有大德者？佛、菩薩（Bodhisattva，發願成佛的修行者）、辟支佛、阿羅漢、阿那含（Anāgāmin，不還者，三果聖人）、斯陀含（Sakṛdāgāmin，一來者，二果聖人）、須陀洹（Srotaāpanna，入流者，初果聖人）。什麼是貧苦者？畜生、年老者、病人、聾子、盲人、啞巴，像這樣種種貧苦的人。什麼是有大德且貧苦者？佛、菩薩、辟支佛、阿羅漢、阿那含、斯陀含、須陀洹，同時又是年老、生病、耳聾、眼盲、啞巴、貧困痛苦的人。對於大德之田，以恭敬心能獲得大的回報。對於貧苦之田，以憐憫心能獲得大的回報。對於大德且貧苦之田，以恭敬和憐憫心能獲得大的回報。這就是福田的好處。什麼是好的物品？不殺生、不偷盜、不搶奪、不囚禁、不鞭打、不欺騙、不誆騙。用清凈的物品，無論多少，隨時佈施，這就是物品的好處。什麼是信心？知道有後世的果報，乃至涅槃（Nirvana，解脫），一心不動搖，這就是所謂的信凈。如何去除慳貪？恭敬對待他人，這就是清凈的供養。什麼是奉迎禮拜？親自用手施捨給予等等，這就是供養。什麼是田的差異？行善、持戒、禪定、智慧、解脫、證果等等功德，如果具有這些，這就是田的差異。救濟危難困厄，不同的因緣會得到不同的苦，有苦和無苦。發心供給能得到美妙的果報。佈施給佛，當下一切都能得到福報。佈施給眾僧，如果僧眾受用，就能得到一切福報；如果未受用，則不得。

【English Translation】 English version: Abhidharma Amrita-rasa Sastra, Volume 1 Composed by Venerable Ghosa Translated during the Cao Wei Dynasty, translator's name lost Chapter 1: Giving and Keeping Precepts What is giving (Dāna)? It is the act of offering one's own possessions. It is done for three reasons: for oneself, for others, and for both. Offering to stupas, temples, Buddhas, Pratyekabuddhas (Solitary Buddhas), and Arhats (worthy ones who have attained Nirvana) is for oneself. Giving to sentient beings is for others. Giving to people is for both. Contemplating on good fields and good objects leads to good rewards. What is contemplating on goodness? It is giving with faith and purity. What is a good field? There are three types of fields: those with great virtue, those with poverty and suffering, and those with both great virtue and poverty and suffering. Who are those with great virtue? Buddhas, Bodhisattvas (enlightenment beings), Pratyekabuddhas, Arhats, Anāgāmins (non-returners, third-stage noble beings), Sakṛdāgāmins (once-returners, second-stage noble beings), and Srotaāpannas (stream-enterers, first-stage noble beings). Who are those with poverty and suffering? Animals, the elderly, the sick, the deaf, the blind, and the mute, and so on, all those with various kinds of poverty and suffering. Who are those with both great virtue and poverty and suffering? Buddhas, Bodhisattvas, Pratyekabuddhas, Arhats, Anāgāmins, Sakṛdāgāmins, and Srotaāpannas who are also elderly, sick, deaf, blind, mute, and suffering from poverty. For fields of great virtue, one obtains great rewards with a respectful mind. For fields of poverty and suffering, one obtains great rewards with a compassionate mind. For fields of both great virtue and poverty and suffering, one obtains great rewards with both a respectful and compassionate mind. This is the goodness of a field of merit. What are good objects? Not killing, not stealing, not robbing, not imprisoning, not whipping, not deceiving, and not lying. Giving pure objects, regardless of quantity, at any time, is the goodness of an object. What is faith? Knowing that there are future consequences and even Nirvana (liberation), and having an unwavering mind, this is called pure faith. How does one eliminate stinginess and greed? By treating others with respect, this is called pure offering. What is welcoming with reverence and bowing? Giving with one's own hands, and so on, this is called offering. What is the difference in fields? Performing good deeds, upholding precepts, practicing meditation, wisdom, liberation, attaining the fruits of practice, and so on, if one possesses these merits, this is the difference in fields. Rescuing those in danger and distress, different causes and conditions will lead to different sufferings, with and without suffering. Giving with a sincere intention will lead to wonderful rewards. Giving to the Buddha, one immediately obtains all blessings. Giving to the Sangha (community of monks), if the Sangha uses it, one obtains all blessings; if it is not used, one does not.

一切福。供養法故得大報。若學人聰明大智慧。以法故供養。是謂供養。法佈施得富。受施竟得樂力壽等功德。除結勝得大果報。若施畜生受百世報。若施不善人受千世報。若施善人受千萬世報。若施離欲凡夫受千萬億世報。若施得道人得無數世報。若施佛至涅槃受報。佈施有六難。一者憍慢施。二者求名施。三者為力施。四者強與施。五者因緣施。六者求報施。眾僧中分別施。是謂佈施六難。云何持戒。有二種律儀。不善善律儀。云何不善。殺生偷盜淫妷。是謂身三惡律儀。兩舌惡口妄言綺語。是謂口四惡律儀。貪恚惡邪。是謂意三惡律儀。云何殺生。有他生知是生。故奪命。如是殺生。有他受物知是他受物。故盜心偷奪。如是盜。有婦女他所有。知他婦女。故欲共淫。若道非道中。自有婦犯非道。如是淫妷。若知言不知不知言知。若疑言不疑不疑言疑。如是妄語。若有實欲別離故異說。是謂兩舌。染污心他人不愛言。如是惡口。不知時無義言。如是綺語。財物他有貪愛應我有。如是貪。見彼不喜。欲令苦痛。如是恚。惡邪有二種。實有物而言無顛倒見聞。云何實有物而言無。無罪無福報。無今世後世。無父母無佛辟支佛阿羅漢余得道等。如是實有而言無。云何顛倒。見聞善惡天作非行報果。如是惡邪。是謂三種不

【現代漢語翻譯】現代漢語譯本一切福德源於以正法供養，因此能獲得巨大的果報。如果修行人聰明且具有大智慧，以正法供養，這才是真正的供養。以正法佈施能獲得財富，接受佈施后能獲得快樂、力量、壽命等功德。斷除煩惱結縛能獲得更大的果報。如果佈施給畜生，會得到百世的果報；如果佈施給不善良的人，會得到千世的果報；如果佈施給善良的人，會得到千萬世的果報；如果佈施給斷除慾望的凡夫，會得到千萬億世的果報；如果佈施給得道的人，會得到無數世的果報；如果佈施給佛陀直至涅槃，所獲果報更是不可估量。佈施有六種困難的情況：一是因驕慢而佈施，二是爲了求名聲而佈施，三是爲了炫耀力量而佈施，四是勉強給予的佈施，五是因人情關係而佈施，六是爲了求回報而佈施。在僧眾中分別對待地佈施，這些都屬於佈施的六種困難情況。什麼是持戒？有不善的律儀和善的律儀兩種。什麼是不善的律儀？殺生、偷盜、邪淫，這被稱為身的三種惡律儀。兩舌、惡口、妄語、綺語，這被稱為口的四種惡律儀。貪婪、嗔恚、邪見，這被稱為意的三種惡律儀。什麼是殺生？對於有生命的他者，明知是生命，故意奪取其性命，這就是殺生。什麼是偷盜？對於他人擁有的財物，明知是他人之物，心懷盜心而偷取，這就是偷盜。什麼是邪淫？對於有配偶的婦女，明知是他人之妻，仍然與其行淫，或者在不適當的時間或地點與自己的妻子行淫，這就是邪淫。什麼是妄語？知道卻說不知道，不知道卻說知道，懷疑卻說不懷疑，不懷疑卻說懷疑，這就是妄語。什麼是兩舌？爲了使他人分離，故意歪曲事實，這就是兩舌。什麼是惡口？用令人厭惡的言語辱罵他人，這就是惡口。什麼是綺語？說沒有意義、不合時宜的話，這就是綺語。什麼是貪婪？貪求他人的財物，希望據爲己有，這就是貪婪。什麼是嗔恚？看到他人不高興，就想讓他痛苦，這就是嗔恚。什麼是邪見？邪見有兩種：否認真實存在的事物，以及顛倒是非。什麼是否認真實存在的事物？例如，否認罪惡和福報的存在，否認今生和來世的存在，否認父母的存在，否認佛陀（Buddha）、辟支佛（Pratyekabuddha）、阿羅漢（Arhat）以及其他得道者的存在，這就是否認真實存在的事物。什麼是顛倒是非？例如，認為善惡是由天神造成的，而不是由行為產生的報應，這就是邪見。以上就是三種不善的律儀。

【English Translation】 English version All blessings arise from making offerings with the Dharma, thus obtaining great rewards. If a practitioner is intelligent and possesses great wisdom, making offerings with the Dharma is true offering. Giving the Dharma brings wealth, and receiving offerings brings merits such as happiness, strength, longevity, and so on. Eliminating defilements and attachments leads to great rewards. If one gives to animals, one receives a hundred lifetimes of rewards; if one gives to unkind people, one receives a thousand lifetimes of rewards; if one gives to kind people, one receives ten million lifetimes of rewards; if one gives to ordinary people who have eliminated desires, one receives ten million trillion lifetimes of rewards; if one gives to those who have attained the path, one receives countless lifetimes of rewards; if one gives to the Buddha (Buddha) until Nirvana (Nirvana), the rewards are immeasurable. There are six difficult situations in giving: first, giving out of arrogance; second, giving to seek fame; third, giving to show off strength; fourth, giving reluctantly; fifth, giving due to social obligations; sixth, giving to seek rewards. Giving discriminately among the Sangha (Sangha) constitutes these six difficult situations in giving. What is upholding precepts? There are two kinds of precepts: unwholesome precepts and wholesome precepts. What are unwholesome precepts? Killing, stealing, and sexual misconduct are called the three evil precepts of the body. Lying, harsh speech, divisive speech, and idle chatter are called the four evil precepts of speech. Greed, hatred, and wrong views are called the three evil precepts of the mind. What is killing? Towards another being that has life, knowing it is alive, intentionally taking its life, that is killing. What is stealing? Towards another's property, knowing it belongs to another, with a thieving mind stealing it, that is stealing. What is sexual misconduct? Towards a woman who has a husband, knowing she is another's wife, still engaging in sexual relations with her, or engaging in sexual relations with one's own wife at inappropriate times or places, that is sexual misconduct. What is lying? Knowing but saying one does not know, not knowing but saying one knows, doubting but saying one does not doubt, not doubting but saying one doubts, that is lying. What is divisive speech? Intentionally distorting facts to cause separation between others, that is divisive speech. What is harsh speech? Using offensive language to insult others, that is harsh speech. What is idle chatter? Speaking meaningless and untimely words, that is idle chatter. What is greed? Coveting others' possessions, hoping to possess them oneself, that is greed. What is hatred? Seeing others unhappy, wanting to cause them suffering, that is hatred. What are wrong views? There are two kinds of wrong views: denying the existence of things that truly exist, and inverting right and wrong. What is denying the existence of things that truly exist? For example, denying the existence of sin and merit, denying the existence of this life and the next life, denying the existence of parents, denying the existence of Buddhas (Buddha), Pratyekabuddhas (Pratyekabuddha), Arhats (Arhat), and other enlightened beings, that is denying the existence of things that truly exist. What is inverting right and wrong? For example, believing that good and evil are caused by gods, rather than by the consequences of actions, that is wrong view. The above are the three kinds of unwholesome precepts.

善業。悔是三事除卻不作。是謂三種善業。常遠三種惡行三種善。是謂持戒堅固。佈施持戒禪定思惟。必得三果。得財富得生天得解脫。世三十種福田。父母老病善人離欲凡夫有漏七人四道向四道果。從滅禪入起。辟支佛菩薩佛比丘僧。有去來人飢渴。

阿毗曇甘露味界道品第二

三界。欲界色界無色界。是三界中有五種道。地獄畜生鬼神人天及中陰道。云何地獄。大地獄八種。第一僧時披。第二黑繩。第三合會。第四魯臘。第五摩呵魯臘。第六般那。第七波多般。第八阿鼻。一一大地獄各有十六地獄眷屬。云何畜生。無腳兩腳四腳多腳。水行陸行空行。云何鬼神道。種種身。欲界不善行三種上中下。上報地獄。中報畜生下報餓鬼。云何人道。四種人。東弗于逮人。西瞿耶尼人。南閻浮提人。北郁單曰人。欲界四種善行報生。云何天道。欲界有六天。第一四天王天。第二忉利天。第三鹽天。第四兜術天。第五尼摩羅天。第六他化自在天。欲界中六種善報生。色界十七處。梵富樓梵迦夷摩呵梵。少光無量光光曜。少凈無量凈遍凈。果實。得德。大果。不煩。不惱。善觀。快見。阿迦尼吒。四禪三種。上中下報。十二處生四禪有漏無漏雜報。五凈居聖人生三處。聖人凡夫共生大果處。凡夫得無想定生無想天。

【現代漢語翻譯】現代漢語譯本善業：懺悔是去除三種不善行為而不去做。這被稱為三種善業。經常遠離三種惡行，奉行三種善行，這被稱為持戒堅固。佈施、持戒、禪定、思惟，必定得到三種果報：獲得財富，得生天界，獲得解脫。世間有三十種福田：父母、老病之人、善人、離欲之人、凡夫（有漏的七種人）、四向（四道之向）、四果（四道之果）、從滅盡定入定者、辟支佛（緣覺）、菩薩、佛、比丘僧、有來去之人、飢渴之人。

《阿毗曇·甘露味界道品》第二

三界：欲界、色界、無色界。這三界中有五種道：地獄、畜生、鬼神、人、天，以及中陰身。什麼是地獄？大地獄有八種：第一僧時披（Samghata），第二黑繩（Kalasutra），第三合會（Samghata），第四魯臘（Raurava），第五摩訶魯臘（Maharaurava），第六般那（Tapana），第七波多般（Pratapana），第八阿鼻（Avici）。每一個大地獄各有十六個地獄眷屬。什麼是畜生？無腳、兩腳、四腳、多腳，水中行、陸地行、空中行。什麼是鬼神道？有種種身形。欲界不善行有三種，上、中、下。上等惡報生地獄，中等惡報生畜生，下等惡報生餓鬼。什麼是人道？有四種人：東弗于逮（Purvavideha）人，西瞿耶尼（Aparagodaniya）人，南閻浮提（Jambudvipa）人，北郁單曰（Uttarakuru）人。欲界四種善行報得人身。什麼是天道？欲界有六天：第一四天王天（Caturmaharajika），第二忉利天（Trayastrimsa），第三焰摩天（Yama），第四兜率天（Tusita），第五樂變化天（Nirmanarati），第六他化自在天（Paranirmita-vasavartin）。欲界中六種善報得生天道。色界有十七處：梵眾天（Brahma-parisadya）、梵輔天（Brahma-purohita）、大梵天（Maha-brahma）、少光天（Parittabha）、無量光天（Apramanabha）、光音天（Abhasvara）、少凈天（Parittasubha）、無量凈天（Apramanasubha）、遍凈天（Subhakrtsna）、無雲天（Anabhraka）、福生天（Punyaprasava）、廣果天（Brhatphala）、無煩天（Avrha）、無熱天（Atapa）、善現天（Sudrsa）、善見天（Sudarsana）、阿迦尼吒天（Akanistha）。四禪有三種果報：上、中、下。十二處眾生是四禪有漏無漏雜報所生。五凈居天（Suddhavasa）是聖人所生之處。聖人和凡夫共同生於廣果天。凡夫得到無想定，生於無想天（Asanjnasattva）。

【English Translation】 English version Good Karma: Repentance is to eliminate and not commit three kinds of unwholesome actions. This is called the three kinds of good karma. Constantly stay away from three kinds of evil deeds and practice three kinds of good deeds, which is called firm adherence to precepts. Giving, upholding precepts, meditation, and contemplation will surely lead to three kinds of results: obtaining wealth, being born in the heavens, and attaining liberation. There are thirty fields of merit in the world: parents, the old and sick, virtuous people, those who are free from desires, ordinary people (the seven types of beings with outflows), those on the four paths (the aspirants of the four paths), those who have attained the four fruits (the fruits of the four paths), those who arise from the cessation meditation, Pratyekabuddhas (Solitary Buddhas), Bodhisattvas, Buddhas, Bhikshu Sangha (monk community), those who come and go, and those who are hungry and thirsty.

Abhidhamma: Chapter 2 on the Realm and Path of the Taste of Ambrosia

The Three Realms: the Desire Realm, the Form Realm, and the Formless Realm. Within these three realms, there are five paths: hell, animals, ghosts, humans, and gods, as well as the intermediate state. What is hell? There are eight great hells: first, Samghata (Crushing); second, Kalasutra (Black Thread); third, Samghata (Crowded); fourth, Raurava (Screaming); fifth, Maharaurava (Great Screaming); sixth, Tapana (Heating); seventh, Pratapana (Great Heating); eighth, Avici (Without Waves). Each great hell has sixteen hells as its retinue. What are animals? Those without feet, with two feet, with four feet, with many feet, those that travel in water, on land, and in the air. What is the realm of ghosts? They have various forms. There are three kinds of unwholesome actions in the Desire Realm: superior, middle, and inferior. Superior evil deeds lead to rebirth in hell, middle evil deeds lead to rebirth as animals, and inferior evil deeds lead to rebirth as hungry ghosts. What is the human realm? There are four types of humans: those of Purvavideha (Eastern Continent), those of Aparagodaniya (Western Continent), those of Jambudvipa (Southern Continent), and those of Uttarakuru (Northern Continent). The four kinds of wholesome actions in the Desire Realm lead to rebirth as humans. What is the realm of gods? There are six heavens in the Desire Realm: first, Caturmaharajika (Heaven of the Four Great Kings); second, Trayastrimsa (Heaven of the Thirty-three); third, Yama (Heaven of Yama); fourth, Tusita (Heaven of Contentment); fifth, Nirmanarati (Heaven of Enjoying Transformations); sixth, Paranirmita-vasavartin (Heaven of Controlling the Transformations of Others). The six kinds of wholesome actions in the Desire Realm lead to rebirth in the heavens. There are seventeen abodes in the Form Realm: Brahma-parisadya (Retinue of Brahma), Brahma-purohita (Ministers of Brahma), Maha-brahma (Great Brahma), Parittabha (Heaven of Limited Light), Apramanabha (Heaven of Unlimited Light), Abhasvara (Heaven of Radiant Light), Parittasubha (Heaven of Limited Purity), Apramanasubha (Heaven of Unlimited Purity), Subhakrtsna (Heaven of Total Purity), Anabhraka (Cloudless Heaven), Punyaprasava (Heaven of Merit-Born), Brhatphala (Great Fruit Heaven), Avrha (Non-affliction Heaven), Atapa (Non-heat Heaven), Sudrsa (Beautiful Vision Heaven), Sudarsana (Clear Vision Heaven), Akanistha (Highest Heaven). The four Dhyanas (meditative absorptions) have three kinds of results: superior, middle, and inferior. The twelve abodes are born from the mixed results of the four Dhyanas, with outflows and without outflows. The five Suddhavasa (Pure Abodes) are where the sages are born. Sages and ordinary people are born together in the Brhatphala (Great Fruit) Heaven. Ordinary people attain the Asanjnasattva (Non-Perception) meditation and are born in the Asanjnasattva (Non-Perception) Heaven.

無色界空處識處不用處有想無想處。得無色定。是次第生無色處。隨定力得生處。是為天道。欲受欲用欲畜。以是因緣說欲界。無慾有色。以是因緣說色界。無色界四陰。以是因緣說無色界。人中五十歲是四王天一日一夜。如是三十日為一月。十二月為一歲。四天王壽天上五百歲。當人間一萬歲。是僧時泥犁中一日一夜。如是三十日為一月。十二月為一歲。僧時泥犁壽五百歲。複次人中百歲是忉利天一日一夜。如是三十日為一月。十二月為一歲。忉利天壽天上千歲。當人間三億六萬歲。是黑繩泥犁中一日一夜。如是三十日為一月。十二月為一歲。黑繩泥犁壽千歲。複次人中二百歲是鹽天一日一夜。如是三十日為一月。十二月為一歲。鹽天壽天上二千歲。當人間數十四億四萬歲。是魯臘泥犁中一日一夜。如是三十日為一月。十二月為一歲。魯臘泥犁壽二千歲。複次人中四百歲是兜術天一日一夜。如是三十日為一月。十二月為一歲。兜術天上壽四千歲。當人間數五十七億六萬歲。是摩呵魯臘泥犁中一日一夜。如是三十日為一月。十二月為一歲。摩呵魯臘泥犁壽四千歲。複次人中八百歲是化應聲天一日一夜。如是三十日為一月。十二月為一歲。化應聲天上壽八千歲。當人間數二百三十億四萬歲是多般泥犁中一日一夜。如是三

【現代漢語翻譯】現代漢語譯本無空處識處不用處有想無想處（四個無色界定）。獲得無色定，是次第生到無色界。隨著禪定力量的大小而得到相應的果報，這就是天道。貪求享受、使用、佔有，因為這些因緣而稱為欲界。沒有慾望但有色身，因為這個因緣而說。沒有四陰（色、受、想、行四種精神現象），因為這個因緣而說無。人間五十年是四王天（四大天王所居住的天界）的一日一夜。這樣三十日為一月，十二月為一歲。四天王的壽命是天上五百歲，相當於人間一萬歲。這是僧時泥犁（地獄名）中的一日一夜。這樣三十日為一月，十二月為一歲。僧時泥犁的壽命是五百歲。再者，人間一百年是忉利天（帝釋天所居住的天界）的一日一夜。這樣三十日為一月，十二月為一歲。忉利天的壽命是天上千年，相當於人間三億六萬歲。這是黑繩泥犁（地獄名）中的一日一夜。這樣三十日為一月，十二月為一歲。黑繩泥犁的壽命是千年。再者，人間二百年是焰摩天（夜摩天，掌管地獄的天界）的一日一夜。這樣三十日為一月，十二月為一歲。焰摩天的壽命是天上二千年，相當於人間數十四億四萬歲。這是眾合泥犁（地獄名）中的一日一夜。這樣三十日為一月，十二月為一歲。眾合泥犁的壽命是二千年。再者，人間四百年是兜率天（彌勒菩薩所居住的天界）的一日一夜。這樣三十日為一月，十二月為一歲。兜率天的壽命是天上四千年，相當於人間數五十七億六萬歲。這是嚎叫泥犁（地獄名）中的一日一夜。這樣三十日為一月，十二月為一歲。嚎叫泥犁的壽命是四千年。再者，人間八百年是樂變化天（化樂天，能隨意變化所樂事物的天界）的一日一夜。這樣三十日為一月，十二月為一歲。樂變化天的壽命是天上八千年，相當於人間數二百三十億四萬歲。這是大嚎叫泥犁（地獄名）中的一日一夜。這樣三十

【English Translation】 English version The sphere of no-thingness, the sphere of consciousness, the sphere of neither perception nor non-perception (the four formless realms). Obtaining the Formless Attainments is to be born successively into the Formless Realms. According to the power of one's concentration, one obtains the corresponding place of rebirth. This is called the path of the Devas (gods). Desiring to enjoy, use, and possess; because of these causes and conditions, it is called the Desire Realm. Without desire but with form; because of this cause and condition, it is said . Without the four skandhas (form, feeling, perception, mental formations), because of this cause and condition, it is said . Fifty years in the human realm is one day and night in the Heaven of the Four Kings (Cāturmahārājika-deva, the heaven where the Four Heavenly Kings reside). Thirty days like this make a month, and twelve months make a year. The lifespan of the Four Heavenly Kings is five hundred years in their heaven, equivalent to ten thousand years in the human realm. This is one day and night in the Saṃghāta Niraya (a hell realm). Thirty days like this make a month, and twelve months make a year. The lifespan in the Saṃghāta Niraya is five hundred years. Furthermore, one hundred years in the human realm is one day and night in the Trāyastriṃśa Heaven (the heaven of the Thirty-three Gods, ruled by Indra). Thirty days like this make a month, and twelve months make a year. The lifespan in the Trāyastriṃśa Heaven is one thousand years in their heaven, equivalent to three hundred and six million years in the human realm. This is one day and night in the Kālasūtra Niraya (a hell realm). Thirty days like this make a month, and twelve months make a year. The lifespan in the Kālasūtra Niraya is one thousand years. Furthermore, two hundred years in the human realm is one day and night in the Yama Heaven (Yāmadeva, the heaven ruled by Yama). Thirty days like this make a month, and twelve months make a year. The lifespan in the Yama Heaven is two thousand years in their heaven, equivalent to fourteen hundred and forty million years in the human realm. This is one day and night in the Raurava Niraya (a hell realm). Thirty days like this make a month, and twelve months make a year. The lifespan in the Raurava Niraya is two thousand years. Furthermore, four hundred years in the human realm is one day and night in the Tuṣita Heaven (the heaven where Maitreya Bodhisattva resides). Thirty days like this make a month, and twelve months make a year. The lifespan in the Tuṣita Heaven is four thousand years in their heaven, equivalent to fifty-seven hundred and sixty million years in the human realm. This is one day and night in the Mahāraurava Niraya (a hell realm). Thirty days like this make a month, and twelve months make a year. The lifespan in the Mahāraurava Niraya is four thousand years. Furthermore, eight hundred years in the human realm is one day and night in the Paranirmitavaśavartin Heaven (the heaven of those who delight in transforming things). Thirty days like this make a month, and twelve months make a year. The lifespan in the Paranirmitavaśavartin Heaven is eight thousand years in their heaven, equivalent to two hundred and thirty billion and forty million years in the human realm. This is one day and night in the Tapana Niraya (a hell realm). Thirty

十日為一月。十二月為一歲。多般泥犁中壽八千歲。複次人中千六百歲是他化自在天一日一夜。如是三十日為一月。十二月為一歲。他化自在天上壽萬六千歲。當人間數九百二十一億六萬歲。是般多槃泥犁中一日一夜。如是三十日為一月。十二月為一歲。般多槃泥犁中壽萬六千歲僧渴半劫壽。阿鼻泥犁壽一劫。畜生中壽有彈指頃。半日一日一月一歲十歲一百千萬億歲乃至一劫壽。餓鬼中壽乃至七萬歲。人中閻浮提人壽或無數歲。或至十歲。今時壽百歲多少過。瞿耶尼人壽二百五十歲。東弗于逮人壽五百歲。北郁單曰人壽千歲不增減。余處眾生壽有增減。是謂欲界中眾生壽。云何色界中壽。梵迦夷天壽半劫。梵富樓天壽一劫。摩呵梵天壽一劫半。是謂初禪壽。少光天壽二劫。無量光天壽四劫。光曜天壽八劫。是謂二禪壽。約凈天壽十六劫。無量凈天壽三十二劫。遍凈天壽六十四劫。是謂三禪壽。果實天壽一百二十五劫。得德天壽二百五十劫。大果天壽五百劫。無急天壽千劫。無惱天壽二千劫。善觀天壽四千劫。快見天壽八千劫。阿迦膩吒天壽萬六千劫。是謂四禪壽。空處壽二萬劫。識處壽四萬劫。不用處壽六萬劫。有想無想處壽八萬劫。是謂無色界壽。如是三界眾生壽。

阿毗曇甘露味住食生品第三

有四

【現代漢語翻譯】現代漢語譯本：十日算作一個月，十二個月算作一年。在多般泥犁（Bahuvrihi-niraya，多種地獄之一）中，眾生的壽命是八千歲。此外，人間的一千六百歲是他化自在天（Paranirmita-vasavartin，欲界第六天）的一日一夜。像這樣三十日算作一個月，十二個月算作一年。他化自在天的壽命是一萬六千歲，相當於人間的九百二十一億六萬歲。這是般多槃泥犁（Pāṇḍupalāśa-niraya，地獄名）中的一日一夜。像這樣三十日算作一個月，十二個月算作一年。般多槃泥犁中的壽命是一萬六千歲，僧渴半劫（Saṃkhya-kalpa，極長的時間單位）的壽命。阿鼻泥犁（Avīci-niraya，無間地獄）的壽命是一劫（Kalpa，宇宙循環週期）。畜生道的壽命，短的只有彈指一瞬間，長的有半日、一日、一月、一年、十年、一百年、一千年、一萬年、一億年，乃至一劫。餓鬼道的壽命，最長可達七萬歲。人道中，閻浮提（Jambudvīpa，我們所居住的大陸）的人壽命有時無數歲，有時只有十歲。現在這個時代，人的壽命一百歲，但活過一百歲的很少。瞿耶尼（Godānīya，西牛貨洲）的人壽命二百五十歲。東弗于逮（Pūrvavideha，東勝身洲）的人壽命五百歲。北郁單曰（Uttarakuru，北俱盧洲）的人壽命一千歲，不會增加也不會減少。其他地方的眾生壽命有增有減。以上是欲界眾生的壽命。什麼是的壽命呢？梵迦夷天（Brahma-kāyika，色界初禪天之一）的壽命是半劫。梵富樓天（Brahma-purohita，色界初禪天之一）的壽命是一劫。摩訶梵天（Mahābrahmā，色界初禪天之主）的壽命是一劫半。這是初禪天的壽命。少光天（Parīttābha，色界二禪天之一）的壽命是二劫。無量光天（Apramāṇābha，色界二禪天之一）的壽命是四劫。光曜天（Ābhāsvara，色界二禪天之一）的壽命是八劫。這是二禪天的壽命。約凈天（Parīttaśubha，色界三禪天之一）的壽命是十六劫。無量凈天（Apramāṇaśubha，色界三禪天之一）的壽命是三十二劫。遍凈天（Śubhakṛtsna，色界三禪天之一）的壽命是六十四劫。這是三禪天的壽命。果實天（Anabhraka，色界四禪天之一）的壽命是一百二十五劫。得德天（Puṇyaprasava，色界四禪天之一）的壽命是二百五十劫。大果天（Bṛhatphala，色界四禪天之一）的壽命是五百劫。無急天（Avṛha，色界四禪天之一）的壽命是一千劫。無惱天（Atapa，色界四禪天之一）的壽命是二千劫。善觀天（Sudṛśa，色界四禪天之一）的壽命是四千劫。快見天（Sudarśana，色界四禪天之一）的壽命是八千劫。阿迦膩吒天（Akaniṣṭha，色界四禪天之頂）的壽命是一萬六千劫。這是四禪天的壽命。空無邊處天（Ākāśānantyāyatana，無色界天之一）的壽命是二萬劫。識無邊處天（Vijñānānantyāyatana，無色界天之一）的壽命是四萬劫。無所有處天（Ākiṃcanyāyatana，無色界天之一）的壽命是六萬劫。非想非非想處天（Naivasaṃjñānāsaṃjñāyatana，無色界天之頂）的壽命是八萬劫。這是無的壽命。以上是三界眾生的壽命。《阿毗曇甘露味》住食生品第三有四

【English Translation】 English version: Ten days constitute a month, and twelve months constitute a year. In Bahuvrihi-niraya (a type of hell), the lifespan is eight thousand years. Furthermore, sixteen hundred years in the human realm is one day and night in Paranirmita-vasavartin (the sixth heaven of the desire realm). Thus, thirty days constitute a month, and twelve months constitute a year. The lifespan in Paranirmita-vasavartin is sixteen thousand years, equivalent to nine hundred twenty-one million and sixty thousand years in the human realm. This is one day and night in Pāṇḍupalāśa-niraya (name of a hell). Thus, thirty days constitute a month, and twelve months constitute a year. The lifespan in Pāṇḍupalāśa-niraya is sixteen thousand years, Saṃkhya-kalpa (an extremely long unit of time). The lifespan in Avīci-niraya (the hell of incessant suffering) is one Kalpa (cosmic cycle). Among animals, the lifespan can be as short as a finger snap, or as long as half a day, a day, a month, a year, ten years, a hundred years, a thousand years, ten thousand years, a hundred million years, or even a Kalpa. Among hungry ghosts, the lifespan can be up to seventy thousand years. In the human realm, the lifespan of people in Jambudvīpa (the continent we inhabit) can sometimes be countless years, or as short as ten years. In this present age, the lifespan of humans is a hundred years, but few live beyond a hundred years. The lifespan of people in Godānīya (Western Aparagodānīya) is two hundred and fifty years. The lifespan of people in Pūrvavideha (Eastern Pūrvavideha) is five hundred years. The lifespan of people in Uttarakuru (Northern Uttarakuru) is a thousand years, neither increasing nor decreasing. The lifespans of beings in other places vary. The above are the lifespans of beings in the desire realm. What are the lifespans in the ** realm? The lifespan in Brahma-kāyika (one of the heavens in the first dhyana of the form realm) is half a Kalpa. The lifespan in Brahma-purohita (one of the heavens in the first dhyana of the form realm) is one Kalpa. The lifespan in Mahābrahmā (the lord of the first dhyana of the form realm) is one and a half Kalpas. These are the lifespans in the first dhyana. The lifespan in Parīttābha (one of the heavens in the second dhyana of the form realm) is two Kalpas. The lifespan in Apramāṇābha (one of the heavens in the second dhyana of the form realm) is four Kalpas. The lifespan in Ābhāsvara (one of the heavens in the second dhyana of the form realm) is eight Kalpas. These are the lifespans in the second dhyana. The lifespan in Parīttaśubha (one of the heavens in the third dhyana of the form realm) is sixteen Kalpas. The lifespan in Apramāṇaśubha (one of the heavens in the third dhyana of the form realm) is thirty-two Kalpas. The lifespan in Śubhakṛtsna (one of the heavens in the third dhyana of the form realm) is sixty-four Kalpas. These are the lifespans in the third dhyana. The lifespan in Anabhraka (one of the heavens in the fourth dhyana of the form realm) is one hundred and twenty-five Kalpas. The lifespan in Puṇyaprasava (one of the heavens in the fourth dhyana of the form realm) is two hundred and fifty Kalpas. The lifespan in Bṛhatphala (one of the heavens in the fourth dhyana of the form realm) is five hundred Kalpas. The lifespan in Avṛha (one of the heavens in the fourth dhyana of the form realm) is one thousand Kalpas. The lifespan in Atapa (one of the heavens in the fourth dhyana of the form realm) is two thousand Kalpas. The lifespan in Sudṛśa (one of the heavens in the fourth dhyana of the form realm) is four thousand Kalpas. The lifespan in Sudarśana (one of the heavens in the fourth dhyana of the form realm) is eight thousand Kalpas. The lifespan in Akaniṣṭha (the peak of the fourth dhyana of the form realm) is sixteen thousand Kalpas. These are the lifespans in the fourth dhyana. The lifespan in Ākāśānantyāyatana (one of the heavens in the formless realm) is twenty thousand Kalpas. The lifespan in Vijñānānantyāyatana (one of the heavens in the formless realm) is forty thousand Kalpas. The lifespan in Ākiṃcanyāyatana (one of the heavens in the formless realm) is sixty thousand Kalpas. The lifespan in Naivasaṃjñānāsaṃjñāyatana (the peak of the formless realm) is eighty thousand Kalpas. These are the lifespans in the formless realm. The above are the lifespans of beings in the three realms. Abhidhamma Amrita Taste Dwelling Food Birth Chapter Three There are four

識住。云何四。色痛想行。欲界色界中識多緣色住。空處識處識多緣痛住。不用處識多緣想住。有想無想識。多緣行住。有四種食情命根大長故。云何四食。一者摶食。二者樂食。三者意思食。四者識食。揣食三入攝。香味細滑入。以何等故色入不攝。揣食眼見食。情命根大不長故。揣食有二種。有粗有細。云何粗。飯餅如是一切。云何細。飲消香涂身。云何樂食。眼更樂耳鼻舌身更樂。有漏意更樂。能後世生相續不斷。樂食多鳥卵鵝雁。如是一切。意思食多水蟲卵魚。如是一切。識食多有想無想處。及中陰眾生。揣食多欲界中。餘三食多色無色界中。揣食第一粗。樂食細。意思食次細。識食最細。四種生卵生胎生濕生化生。泥犁天中陰一切化生。鬼神二種生。胎生及化生。餘眾生四種生。化中眾生一時得六情根。余殘生最初得身根命根。諸餘根次第得。四有。生有死有本有中有。死生中間細五陰。是謂中有。中有生有譬如印作字。如父子相似。除無色界餘一切受中陰。無色界終生欲色界受中陰。譬如中阿那含有中陰。餘生中有生有亦如是。

阿毗曇甘露味業品第四

雜心中緣雜垢起雜行。雜行中雜受報。云何雜行。有三種行。身行口行意行。善行不善行無記行。學行無學行非學非無學行。見諦斷行。思

【現代漢語翻譯】現代漢語譯本識的住處有四種。什麼是四種呢？色（rupa，物質）、痛（vedana，感受）、想（sanna，知覺）、行（sankhara，意志）。在欲界（kamadhatu）中，識（vijnana，意識）多以色為住處。在空無邊處（akasanancayatana）和識無邊處（vijnananancayatana），識多以痛為住處。在無所有處（akincanyayatana），識多以想為住處。在有想無想處（nevasannanasannayatana），識多以行為住處。有四種食物能使情（feeling）、命（life）、根（sense faculties）、大（the four great elements）增長。什麼是四種食物呢？一是摶食（kabalinkara-ahara，段食），二是樂食（sparsha-ahara，觸食），三是意思食（manas-sancetana-ahara，思食），四是識食（vijnana-ahara，識食）。摶食包含三種所入，即香味細滑的所入。為什麼不包含色入呢？因為摶食是眼睛所見的食物，不能使情、命、根、大增長。摶食有兩種，有粗的，有細的。什麼是粗的？飯、餅等一切食物。什麼是細的？飲品、消化物、香涂身等。什麼是樂食？眼睛、耳朵、鼻子、舌頭、身體感受快樂，有漏的意（mind）感受快樂，能使後世的生命相續不斷。樂食多見於鳥、卵、鵝、雁等一切眾生。意思食多見於水蟲、卵、魚等一切眾生。識食多見於有想無想處以及中陰（antarabhava）眾生。摶食多見於欲界中，其餘三種食物多見於色界（rupadhatu）和無色界（arupadhatu）中。摶食最為粗糙，樂食較細，意思食次之，識食最為精細。四種生：卵生（andaja）、胎生（jarayu-ja）、濕生（samsvedaja）、化生（upapaduka）。地獄（naraka）、天（deva）、中陰一切都是化生。鬼神有兩種生，胎生和化生。其餘眾生有四種生。化生眾生一時獲得六情根（sad indriyani，六根）。其餘的眾生最初獲得身根（kaya-indriya）和命根（jivitindriya），其餘的根次第獲得。四有：生有（upapatti-bhava）、死有（cuti-bhava）、本有（prakriti-bhava）、中有（antarabhava）。死亡和出生中間的細微五陰（panca skandha），這就是所謂的中陰。中有的生，譬如用印章製作文字，如父子相似。除了無色界，其餘一切眾生都接受中陰。無色界眾生最終會生於欲界，接受中陰。譬如中阿那含（anagamin）含有中陰，其餘眾生的中有和生有也是如此。《阿毗曇甘露味業品》第四雜心（mixed mind）中緣（condition）雜垢（defilements）生起雜行（mixed actions）。雜行中雜受報（mixed retribution）。什麼是雜行？有三種行：身行（kaya-karma，身業）、口行（vak-karma，口業）、意行（manas-karma，意業）。善行（kusala-karma，善業）、不善行（akusala-karma，不善業）、無記行（avyakrita-karma，無記業）。學行（saiksha-karma，有學業）、無學行（asaiksha-karma，無學業）、非學非無學行（naiva-saiksha-naivasaiksha-karma，非有學非無學業）。見諦斷行（darshana-prahata-karma，見道所斷業），思

【English Translation】 English version There are four abodes of consciousness (vijnana). What are the four? Form (rupa), feeling (vedana), perception (sanna), and volition (sankhara). In the desire realm (kamadhatu), consciousness mostly abides in form. In the sphere of infinite space (akasanancayatana) and the sphere of infinite consciousness (vijnananancayatana), consciousness mostly abides in feeling. In the sphere of nothingness (akincanyayatana), consciousness mostly abides in perception. In the sphere of neither perception nor non-perception (nevasannanasannayatana), consciousness mostly abides in volition. There are four kinds of food that cause feeling, life, sense faculties, and the four great elements to grow. What are the four kinds of food? First, coarse food (kabalinkara-ahara), second, contactual food (sparsha-ahara), third, volitional food (manas-sancetana-ahara), and fourth, consciousness-food (vijnana-ahara). Coarse food includes three entrances, namely the entrances of smell, taste, and smoothness. Why does it not include the entrance of form? Because coarse food is food seen by the eyes and cannot cause feeling, life, sense faculties, and the four great elements to grow. There are two kinds of coarse food, coarse and fine. What is coarse? Rice, cakes, and all such things. What is fine? Drinks, digested substances, and fragrant body lotions. What is contactual food? The eyes, ears, nose, tongue, and body experience pleasure, and the defiled mind experiences pleasure, which can cause the continuation of life in future existences. Contactual food is mostly found in birds, eggs, geese, swans, and all such beings. Volitional food is mostly found in aquatic insects, eggs, fish, and all such beings. Consciousness-food is mostly found in the sphere of neither perception nor non-perception and in intermediate existence (antarabhava) beings. Coarse food is mostly found in the desire realm, and the other three kinds of food are mostly found in the form realm (rupadhatu) and the formless realm (arupadhatu). Coarse food is the coarsest, contactual food is finer, volitional food is next finer, and consciousness-food is the finest. The four kinds of birth: egg-born (andaja), womb-born (jarayu-ja), moisture-born (samsvedaja), and spontaneously born (upapaduka). Hell beings (naraka), gods (deva), and all intermediate existence beings are spontaneously born. Ghosts and spirits have two kinds of birth, womb-born and spontaneously born. Other beings have four kinds of birth. Spontaneously born beings obtain the six sense faculties (sad indriyani) at once. Other beings initially obtain the body faculty (kaya-indriya) and the life faculty (jivitindriya), and the other faculties are obtained in sequence. The four existences: birth existence (upapatti-bhava), death existence (cuti-bhava), fundamental existence (prakriti-bhava), and intermediate existence (antarabhava). The subtle five aggregates (panca skandha) between death and birth, this is called intermediate existence. The birth of intermediate existence is like making characters with a seal, like the similarity between father and son. Except for the formless realm, all other beings receive intermediate existence. Beings in the formless realm will eventually be born in the desire realm and receive intermediate existence. For example, an Anagamin (non-returner) contains intermediate existence, and the intermediate existence and birth existence of other beings are also like this. Abhidhamma Ambrosia Taste Karma Chapter Four In the mixed mind, mixed defilements arise from conditions, leading to mixed actions. In mixed actions, mixed retribution is received. What are mixed actions? There are three kinds of actions: body action (kaya-karma), speech action (vak-karma), and mind action (manas-karma). Wholesome action (kusala-karma), unwholesome action (akusala-karma), and neutral action (avyakrita-karma). Training action (saiksha-karma), no-training action (asaiksha-karma), and neither-training-nor-no-training action (naiva-saiksha-naivasaiksha-karma). Action to be abandoned by seeing the truth (darshana-prahata-karma), thought

惟斷行。無斷行。現世報生報后報。樂報苦報不樂不苦報。黑報白報雜報。不黑不白無報行。行盡必受報行。不必受報行。云何身行。身動身作。云何口行。口動口作。云何意行。意動意思。云何善行。善身作善口作善意思。云何不善行。不善身作不善口作不善意思。云何無記行。無記身動無記口動無記意思。云何學行。學身無教學口無教學意思。云何無學行。無學身無教無學口無教無學意思。云何非學非無學行。有漏身動口動意思。云何見諦斷行。堅信堅法見忍斷八十八結相應思。云何思惟斷行。信解脫見到思惟斷十使相應思。及染污身行口行善有漏行無記行。云何無斷行。諸無漏行。云何現世報。若作善惡行今世得非後世得。云何生報。隨善惡後行第一生得非餘生。云何后法報。隨行善惡后第二生得。若第三第四若過得報。云何樂報。欲界善行。色界乃至三禪善行。是受樂報。云何苦報。不善行受報。云何不苦不樂報。第四禪善有漏行。及無色界善有漏行。云何黑黑報。不善行黑黑報。云何白白報。善有漏行白白報。云何雜報。欲界善惡雜行雜受報。云何不黑不白無報行。行盡三界漏盡時。無礙道攝無漏思也。云何必受報行。五逆行必受惡報。現世報生報后報余殘。有緣有人必受報。無緣無人不必受報一切有漏行

【現代漢語翻譯】現代漢語譯本唯一能斷絕（煩惱）的『行』（Karma，業）。沒有能斷絕（煩惱）的『行』。現世報、來世報、更後世報。樂的果報、苦的果報、非樂非苦的果報。黑色的果報、白色的果報、混雜的果報。非黑非白沒有果報的『行』。『行』到了盡頭必定會受到果報的『行』。不一定受到果報的『行』。什麼是身『行』？身體的動作和作為。什麼是口『行』？口頭的動作和作為。什麼是意『行』？意念的活動和思慮。什麼是善『行』？身體做出善良的行為，口說善良的話語，意念善良的思想。什麼是不善『行』？身體做出不善良的行為，口說不善良的話語，意念不善良的思想。什麼是無記『行』？無記的身動、無記的口動、無記的意念活動。什麼是學『行』？還在學習的身沒有教導，口沒有教導，意念沒有教導。什麼是無學『行』？已經完成學習的身沒有教導，口沒有教導，意念沒有教導。什麼是非學非無學『行』？有煩惱的身動、口動、意念活動。什麼是見諦斷『行』？堅定的信念，堅定的佛法，通過見諦忍而斷除八十八種煩惱結縛相應的思慮。什麼是思惟斷『行』？通過信解脫，見到思惟而斷除十種煩惱使相應的思慮，以及染污的身『行』、口『行』、善良的有煩惱『行』、無記『行』。什麼是無斷『行』？所有沒有煩惱的『行』。什麼是現世報？如果做了善或惡的『行』，今生就得到果報，而不是來世才得到。什麼是來世報？隨著善或惡的『行』，在下一世（第一生）得到果報，而不是其他生世。什麼是更後世報？隨著善或惡的『行』，在第二世之後得到果報。或者在第三世、第四世，或者更久之後得到果報。什麼是樂的果報？欲界的善良『行』，乃至三禪的善良『行』，是感受快樂的果報。什麼是苦的果報？不善良的『行』所受到的果報。什麼是不苦不樂的果報？第四禪的善良有煩惱『行』，以及無**的善良有煩惱『行』。什麼是黑黑報？不善良的『行』所帶來的黑色果報。什麼是白白報？善良的有煩惱『行』所帶來的白色果報。什麼是雜報？欲界的善惡混雜『行』所帶來的混雜果報。什麼是不黑不白無報『行』？當『行』到了盡頭，三界的煩惱都斷盡時，無礙道所包含的沒有煩惱的思慮。什麼是必受報『行』？造作五逆罪的『行』必定會受到惡報，包括現世報、來世報、更後世報以及剩餘的果報。有因緣的人必定會受到果報，沒有因緣的人不一定會受到果報，一切有煩惱的『行』。

【English Translation】 English version The only 'action' (Karma) that severs (afflictions). There is no 'action' that does not sever (afflictions). Retribution in the present life, retribution in the next life, retribution in subsequent lives. Retribution of pleasure, retribution of suffering, retribution of neither pleasure nor suffering. Black retribution, white retribution, mixed retribution. 'Action' that is neither black nor white and has no retribution. 'Action' that will inevitably receive retribution when it reaches its end. 'Action' that may not necessarily receive retribution. What is bodily 'action'? Bodily movement and activity. What is verbal 'action'? Verbal movement and activity. What is mental 'action'? Mental activity and thought. What is virtuous 'action'? The body performs virtuous deeds, the mouth speaks virtuous words, and the mind thinks virtuous thoughts. What is unvirtuous 'action'? The body performs unvirtuous deeds, the mouth speaks unvirtuous words, and the mind thinks unvirtuous thoughts. What is neutral 'action'? Neutral bodily movement, neutral verbal movement, neutral mental activity. What is 'action' of learning? The body still learning has no teaching, the mouth has no teaching, and the mind has no teaching. What is 'action' of no-more-learning? The body that has completed learning has no teaching, the mouth has no teaching, and the mind has no teaching. What is 'action' of neither learning nor no-more-learning? Bodily movement, verbal movement, and mental activity with defilements. What is 'action' of severance through seeing the truth? Firm faith, firm Dharma, thoughts corresponding to the severance of eighty-eight fetters through the acceptance of the truth of suffering. What is 'action' of severance through contemplation? Thoughts corresponding to the severance of the ten afflictions through faith-liberation, seeing, and contemplation, as well as defiled bodily 'action', verbal 'action', virtuous 'action' with defilements, and neutral 'action'. What is 'action' of no severance? All 'actions' without defilements. What is retribution in the present life? If one performs virtuous or unvirtuous 'action', one receives retribution in this life, not in the next life. What is retribution in the next life? Following virtuous or unvirtuous 'action', one receives retribution in the next life (the first life), not in other lives. What is retribution in subsequent lives? Following virtuous or unvirtuous 'action', one receives retribution after the second life. Or one receives retribution in the third, fourth, or even later lives. What is retribution of pleasure? Virtuous 'action' in the desire realm, up to virtuous 'action' in the third Dhyana, is the reception of pleasurable retribution. What is retribution of suffering? The retribution received from unvirtuous 'action'. What is retribution of neither pleasure nor suffering? Virtuous 'action' with defilements in the fourth Dhyana, and virtuous 'action' with defilements that are without **. What is black-black retribution? The black retribution brought about by unvirtuous 'action'. What is white-white retribution? The white retribution brought about by virtuous 'action' with defilements. What is mixed retribution? The mixed retribution brought about by mixed virtuous and unvirtuous 'action' in the desire realm. What is 'action' of neither black nor white and without retribution? When 'action' reaches its end and the defilements of the three realms are exhausted, the undefiled thoughts contained in the unobstructed path. What is 'action' that will inevitably receive retribution? 'Action' that commits the five heinous crimes will inevitably receive evil retribution, including retribution in the present life, retribution in the next life, retribution in subsequent lives, and remaining retribution. Those with causes and conditions will inevitably receive retribution, those without causes and conditions may not necessarily receive retribution, all 'actions' with defilements.

故作熟得報。不故作不熟不得報。故作不熟不得報。三種行。身業教無教。口業教無教。意業有教。云何教行。若身口意作。云何無教行。身口作意起余心時。常在不失無教色。善不善心不生無記心不生無教色。所以者何。無記心力劣故。無記有二種。有隱沒不隱沒。結使所覆是隱沒。不覆是不隱沒。云何隱沒無記法。欲界中身耶邊耶。及彼相應無明共有法。色無色界一切結使。及色界身口行。是謂隱沒無記法。云何不隱沒無記法。坐臥立行伎巧報法變化心虛空非智緣盡。是謂不隱沒無記法。無教三種。一無漏。二定共。三戒律儀。云何無漏戒。正語正業正命。云何定共戒。得禪離欲惡法。云何戒律儀。受戒時得善有漏身口行。云何得三種律儀。一切得道無漏律儀成就。一切得禪定共律儀成就。欲界人受戒戒律儀成就。戒律儀人最初教作時。現前無教成就。若盡不失成就過去得禪人一切過去未來定共律儀成就若入定過去未來現在成就。無漏律儀未來一切成就。若入道現在前成就。若盡不失成就過去律儀人。若作重惡不善成就。不善教無教。若不重惡成就不善教無無教。若噁心滅不成就教無教。不律儀人現在成就不善無教。若盡不失成就過去不善無教。若作重善成就善教無教。若不重善成就善教無無教。若善心滅不成就

教無教。若中間人若作重善若不善。成就善不善教無教。若作不重善不善。成就教無無教。若善不善心滅不成就教無教。得色界善心成就禪律儀。若心退不成就禪律儀。一切色界善心中律儀心相應。除眼心耳身心聞慧死時心。六地無漏心力成就無漏律儀。云何六地。未到禪地初禪中禪二禪三禪四禪。退六地心不成就無漏律儀。有二事失無漏律儀若退若得道果。有二事失禪律儀。若退若命終。有三事失戒律儀。一犯戒。二舍戒。三惡邪起若法滅盡時。有人言失戒律儀。有言不失實不失。有四事失不律儀。一受戒。二不更作。三一心息求。四得道善色。云何失。若斷善根。若命終。余殘染污心數法。斷結時斷有五種果。一報果。二所依果。三增上果。四身力果。五解脫果。善有漏法或四果或五果。能斷結使是謂五果。不能斷結是謂四果。除解脫果。不善法有四果。除解脫果。無漏法或四果或三果。若斷結四果除報果。若不斷結三果除報果解脫果。無記法三果除報果解脫果。云何報果。不善法善有漏法得報果。云何所依果。善不善無記法。常行增長益至竟得。是謂所依果。云何增上果。若好若不好共俱受最上受。是謂增上果。云何身力果。身行為作等。是謂身力果。云何解脫果。智滅結是謂解脫果。善根不善根無記根三種。

【現代漢語翻譯】現代漢語譯本教導與不教導。如果中間之人做了很重的善事或不善之事，成就了善或不善的教導與不教導。如果做的不是特別重的善事或不善之事，成就了教導與沒有教導。如果善或不善的心念滅盡，則不成就教導與不教導。如果獲得善心，則成就禪定戒律。如果心念退失，則不成就禪定戒律。一切善心中，戒律之心相應。除了眼識、耳識、身識在聞法智慧和死亡時產生的心識。六地（指未到地定、初禪、二禪、三禪、四禪）的無漏心力成就無漏戒律。什麼是六地？未到禪地、初禪、中禪、二禪、三禪、四禪。從六地退失的心不成就無漏戒律。有兩種情況會失去無漏戒律：一是退失，二是證得道果。有兩種情況會失去禪定戒律：一是退失，二是命終。有三種情況會失去戒律：一是犯戒，二是舍戒，三是產生惡邪見，或者佛法滅盡時。有人說會失去戒律，有人說不會失去，實際上是不會失去的。有四種情況會失去不戒律：一是受戒，二是不再造作惡業，三是專心止息妄念，四是證得道果的善色。如何失去？如果斷了善根，或者命終。其餘殘餘的染污心數法。斷結時會得到五種果報：一是報果，二是所依果，三是增上果，四是身力果，五是解脫果。善的有漏法或者有四種果報，或者有五種果報。能夠斷除結使的，就稱為五果。不能斷除結使的，就稱為四果，除去解脫果。不善法有四種果報，除去解脫果。無漏法或者有四種果報，或者有三種果報。如果斷除了結，則有四果，除去報果。如果不斷除結，則有三果，除去報果和解脫果。無記法有三種果報，除去報果和解脫果。什麼是報果？不善法和善的有漏法會得到報果。什麼是所依果？善、不善、無記法，常常執行增長，直到最終得到，這就是所依果。什麼是增上果？無論是好的還是不好的，共同承受最上的感受，這就是增上果。什麼是身力果？身體的行為和作為等，這就是身力果。什麼是解脫果？智慧滅除煩惱結，這就是解脫果。善根、不善根、無記根有三種。

【English Translation】 English version Teaching and non-teaching. If a person in between performs very weighty good deeds or bad deeds, it accomplishes the teaching and non-teaching of good or bad. If one does not perform very weighty good or bad deeds, it accomplishes teaching and non-teaching. If good or bad thoughts cease, it does not accomplish teaching and non-teaching. If one attains a good mind, it accomplishes the discipline of dhyana (禪律儀). If the mind regresses, it does not accomplish the discipline of dhyana. In all good minds, the mind of discipline is in accordance. Except for the mind of eye-consciousness, ear-consciousness, body-consciousness at the time of hearing wisdom and death. The power of the undefiled mind in the six grounds (六地) accomplishes undefiled discipline. What are the six grounds? The ground before dhyana (未到禪地), the first dhyana (初禪), the middle dhyana (中禪), the second dhyana (二禪), the third dhyana (三禪), the fourth dhyana (四禪). A mind that regresses from the six grounds does not accomplish undefiled discipline. There are two ways to lose undefiled discipline: either by regression or by attaining the fruit of the path (道果). There are two ways to lose the discipline of dhyana: either by regression or by death. There are three ways to lose the discipline of precepts: one, by breaking the precepts; two, by renouncing the precepts; three, by arising of evil and wrong views, or when the Dharma is extinguished. Some say one loses the discipline of precepts; some say one does not lose it, but in reality, one does not lose it. There are four ways to lose non-discipline: one, by taking precepts; two, by no longer committing evil deeds; three, by single-mindedly seeking cessation; four, by attaining the good form of the path. How is it lost? If one severs the roots of goodness, or by death. The remaining defiled mental factors. When severing the bonds (結), there are five kinds of fruits: one, the fruit of retribution (報果); two, the fruit of dependence (所依果); three, the fruit of augmentation (增上果); four, the fruit of bodily strength (身力果); five, the fruit of liberation (解脫果). Good defiled dharmas have either four fruits or five fruits. That which can sever the bonds is called five fruits. That which cannot sever the bonds is called four fruits, excluding the fruit of liberation. Bad dharmas have four fruits, excluding the fruit of liberation. Undefiled dharmas have either four fruits or three fruits. If one severs the bonds, there are four fruits, excluding the fruit of retribution. If one does not sever the bonds, there are three fruits, excluding the fruit of retribution and the fruit of liberation. Undetermined dharmas have three fruits, excluding the fruit of retribution and the fruit of liberation. What is the fruit of retribution? Bad dharmas and good defiled dharmas attain the fruit of retribution. What is the fruit of dependence? Good, bad, and undetermined dharmas, constantly acting, growing, and benefiting until the end, this is called the fruit of dependence. What is the fruit of augmentation? Whether good or bad, jointly experiencing the highest feeling, this is called the fruit of augmentation. What is the fruit of bodily strength? Bodily actions and deeds, etc., this is called the fruit of bodily strength. What is the fruit of liberation? Wisdom extinguishing the bonds, this is called the fruit of liberation. There are three kinds of roots: good roots, bad roots, and undetermined roots.

善根不貪不恚無癡。善根三種。不善根貪慾瞋恚愚癡。四種無記。根無記愛無記無明無記見無記。慢三種法。善法不善法無記法。云何善法。善身口業善心。心相應法。及心不相應行及智緣盡。是為善法。云何不善法。不善身口業不善心心相應法。及心不相應行。是為不善法。云何無記法。無記身口業無記心心相應法。及心不相應行虛空非智緣盡。是謂無記法。不飲酒佈施供養尊重等。是謂善身口業攝。飲酒撾打憍慢尊重等。是不善身口業攝。是為十業道不攝欲界身口業。欲界四大造。如是色界無漏身口業何四大造。若依六種地。即彼地四大造若生無色界。如是本得無漏身口業。即彼地四大造。三種命終。有命盡福不盡。有福盡命不盡。有福盡命盡也。

阿毗曇甘露味陰持入品第五

諸有漏法四事離。云何四。無常無我無樂無凈煩惱諸漏。何以故。趣一切生處。心漏連注隨世界故。是謂有漏。三界有百八煩惱。九十八結十纏是煩惱何處生。是說有漏法。亦名受陰及煩惱處。從是中有二種五陰。有漏無漏。受陰一切有漏。云何色陰。諸四大造。十二入除意入。諸餘入及法入攝無教色。是謂色陰。是色陰二種。可見不可見。云何可見。一入色入。云何不可見。九入及法入攝。無教色復有三種色。有可見有對。

【現代漢語翻譯】現代漢語譯本善根是不貪婪、不嗔恨、不愚癡。善根有三種。不善根是貪慾、嗔恚、愚癡。無記有四種：根無記、愛無記、無明無記、見無記。慢有三種法。善法、不善法、無記法。什麼是善法？善的身口意業，與善心相應之法，以及與心不相應的行，和由智慧所緣的滅盡（智緣盡，指通過智慧證得的涅槃），這些就是善法。什麼是不善法？不善的身口意業，與不善心相應之法，以及與心不相應的行，這些就是不善法。什麼是無記法？無記的身口意業，無記的心和心相應之法，以及與心不相應的行，虛空，非由智慧所緣的滅盡（非智緣盡，指非通過智慧證得的滅盡狀態），這些就是無記法。不飲酒、佈施、供養、尊重等等，這些屬於善的身口業所包含的。飲酒、毆打、驕慢、不尊重等等，是不善的身口業所包含的。這些是十業道所不包含的欲界身口業。欲界的四大（四大，指地、水、火、風四種基本元素）所造。那麼，無漏的身口業是由什麼四大所造的呢？如果依據六種地（六種地，指欲界、色界、無色界等六種不同的存在層次），就是由那些地的四大所造。如果沒有生，那麼本得的無漏身口業，就是由那些地的四大所造。有三種命終的情況：有的是壽命盡了而福報未盡，有的是福報盡了而壽命未盡，有的是福報和壽命都盡了。《阿毗曇甘露味陰持入品第五》所有有漏法（有漏法，指受煩惱影響的法）都離不開四件事。是哪四件呢？無常、無我、無樂、無凈，以及煩惱和各種漏（漏，指煩惱的滲漏）。為什麼呢？因為它們趨向一切生處，心漏持續不斷地隨著世界流轉。這就是所謂的有漏。三界（三界，指欲界、色界、無色界）有一百零八種煩惱，九十八種結（結，指束縛眾生的煩惱），十種纏（纏，指纏繞眾生的煩惱）。這些煩惱從哪裡產生呢？這就是在說有漏法，也叫做受陰（受陰，指感受的聚集）以及煩惱之處。從中可以分為兩種五陰（五陰，指色、受、想、行、識五種聚集）：有漏和無漏。受陰都是有漏的。什麼是色陰（色陰，指物質的聚集）呢？是由四大所造的，十二入（十二入，指眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）中除了意入（意入，指意識的入口），其餘的入以及法入（法入，指意識的對象）所包含的無表色（無表色，指無法直接感知的物質形態）。這就是色陰。色陰有兩種：可見的和不可見的。什麼是可見的？是色入（色入，指視覺的對象）這一個入。什麼事不可見的？是九個入以及法入所包含的無表色。還有三種色：有可見有對的。

【English Translation】 English version Good roots are non-greed, non-hatred, and non-delusion. There are three types of good roots. Non-good roots are greed, hatred, and delusion. There are four types of indeterminate (avyākrta): root-indeterminate, love-indeterminate, ignorance-indeterminate, and view-indeterminate. There are three types of pride. Good dharmas, non-good dharmas, and indeterminate dharmas. What are good dharmas? Good actions of body, speech, and mind; dharmas corresponding to a good mind; actions not corresponding to the mind; and the cessation of conditions through wisdom (jñāna-pratyaya-nirodha). These are good dharmas. What are non-good dharmas? Non-good actions of body, speech, and mind; dharmas corresponding to a non-good mind; and actions not corresponding to the mind. These are non-good dharmas. What are indeterminate dharmas? Indeterminate actions of body, speech, and mind; indeterminate mind and dharmas corresponding to the mind; actions not corresponding to the mind; space; and the cessation of conditions not through wisdom (a-jñāna-pratyaya-nirodha). These are called indeterminate dharmas. Abstaining from alcohol, giving, making offerings, showing respect, etc., are included in good actions of body and speech. Drinking alcohol, striking, arrogance, disrespect, etc., are included in non-good actions of body and speech. These are the actions of body and speech in the desire realm (kāmadhātu) not included in the ten paths of action (daśa-karmapatha). The four great elements (mahābhūta) of the desire realm create them. Then, what four great elements create the unconditioned (anāsrava) actions of body and speech? If based on the six realms (gati), they are created by the four great elements of those realms. If there is no birth, then the originally obtained unconditioned actions of body and speech are created by the four great elements of those realms. There are three types of death: some have life exhausted but merit not exhausted, some have merit exhausted but life not exhausted, and some have both merit and life exhausted. Abhidhamma Amrita Rasa Skandha Ayatana Chapter Five All conditioned (sāsrava) dharmas are inseparable from four things. What are the four? Impermanence (anitya), non-self (anātman), non-pleasure (duhkha), and non-purity (aśubha), as well as afflictions (kleśa) and various outflows (āsrava). Why? Because they tend towards all places of birth, and the outflows of the mind continuously follow the world. This is what is called conditioned. The three realms (tridhātu) have one hundred and eight afflictions, ninety-eight fetters (samyojana), and ten bonds (paryavasthāna). Where do these afflictions arise from? This is speaking of conditioned dharmas, also called the aggregate of feeling (vedanā-skandha) and the place of afflictions. From this, there are two types of five aggregates (pañca-skandha): conditioned and unconditioned. The aggregate of feeling is all conditioned. What is the aggregate of form (rūpa-skandha)? It is created by the four great elements, and the twelve entrances (āyatana) excluding the mind entrance (manāyatana), the remaining entrances and the unmanifested form (avijñapti-rūpa) included in the dharma entrance (dharmāyatana). This is the aggregate of form. There are two types of aggregate of form: visible and invisible. What is visible? It is the form entrance (rūpāyatana), one entrance. What is invisible? It is the nine entrances and the unmanifested form included in the dharma entrance. There are also three types of form: visible and resistant.

有不可見有對。有不可見無對。色入可見有對。餘九入不可見有對。法入無教色不可見無對。是謂色陰。云何痛陰。受痛六更樂生。是有二種痛。身痛心痛。三種痛。苦痛樂痛不苦不樂痛。四種痛。身記無記心記無記。五種痛。五痛根。是六種痛。眼更痛耳鼻舌身意更痛。十八種痛。眼有喜樂護。三十六種痛。十八痛中有善不善。百八種痛。過去未來現在各三十六。一一眾生須臾起無數。痛是謂痛陰。云何想陰。意種種緣一切法想。是三種小大無數種種收入攝。以是因緣想是謂想陰。云何行陰。有為法中行作種種諸法。是行陰二種。心相應法不相應。云何心相應。一思二更樂三憶等諸法。是名心相應。云何心不相應。一得二無想三滅盡定等心不相應。是謂行陰。云何識陰。青黃赤白等諸法分別識。是識有六種。眼識耳鼻舌身意識。云何眼識。眼情依止識色。是謂眼識。如是耳鼻舌身意。意情依止識法是謂意識。是謂識陰。十二入。眼入耳鼻舌身意入。是內六入。色入聲香味細滑法入。是外六入。亦複眼識乃至意識合十八。持四大凈造色識因緣是謂眼。如是四大凈造聲香味細滑識因緣。是謂耳鼻舌身。一切眼識塵色十二種。長短明闇青黃赤白粗細色邊空色身教色。一切耳識塵聲。眾生數聲非眾生數聲。一切鼻識塵香。好

【現代漢語翻譯】現代漢語譯本有不可見有對（有形可見且有阻礙）。有不可見無對（有形可見但沒有阻礙）。色入（色塵）是可見有對。其餘九入（聲、香、味、觸、法、眼識、耳識、鼻識、舌識）是不可見有對。法入（法塵）中的無教色是不可見無對。這叫做色陰。什麼是痛陰？感受痛苦，六根接觸外境而產生快樂。有兩種痛苦：身痛和心痛。三種痛苦：苦痛、樂痛和不苦不樂痛。四種痛苦：身體上的有記（善或惡）和無記（非善非惡），以及心理上的有記和無記。五種痛苦：五種痛的根源。六種痛苦：眼根接觸產生痛苦，耳、鼻、舌、身、意根接觸也產生痛苦。十八種痛苦：眼根有喜樂的感受和保護。三十六種痛苦：在十八種痛苦中，有善和不善。一百零八種痛苦：過去、未來和現在各有三十六種。每一個眾生在須臾之間都會產生無數的痛苦。這叫做痛陰。什麼是想陰？意識對一切法產生種種的緣想。這三種想，小、大、無數、種種，都被收入和攝持。因為這個因緣，所以叫做想陰。什麼是行陰？在有為法中，行運作種種諸法。行陰有兩種：心相應法和心不相應法。什麼是心相應法？思、觸、憶念等等諸法，這些叫做心相應法。什麼是不相應法？得、無想定、滅盡定等等，這些心不相應。這叫做行陰。什麼是識陰？對青、黃、赤、白等諸法進行分別的識。識有六種：眼識、耳識、鼻識、舌識、身識、意識。什麼是眼識？眼根依賴於色塵而產生的識，這叫做眼識。耳、鼻、舌、身也是如此。意根依賴於法塵而產生的識，這叫做意識。這叫做識陰。十二入：眼入、耳入、鼻入、舌入、身入、意入，這是內六入。色入、聲入、香入、味入、觸入、法入，這是外六入。再加上眼識乃至意識，合起來是十八界。四大（地、水、火、風）和清凈的造色是眼識的因緣，這叫做眼。同樣，四大和清凈的造色是聲、香、味、觸的因緣，這叫做耳、鼻、舌、身。一切眼識所緣的塵色有十二種：長、短、明、暗、青、黃、赤、白、粗、細、色邊、空色、身教色。一切耳識所緣的塵聲：眾生髮出的聲音和非眾生髮出的聲音。一切鼻識所緣的塵香：好

【English Translation】 English version There is the visible with resistance (having form, visible, and obstructive). There is the invisible without resistance (having form, visible, but not obstructive). The form-entry (rupa-ayatana, form-object) is visible with resistance. The remaining nine entries (sound, smell, taste, touch, dharma, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness) are invisible with resistance. The unrevealed-form within the dharma-entry (dharma-ayatana, mind-object) is invisible without resistance. This is called the form-aggregate (rupa-skandha). What is the feeling-aggregate (vedana-skandha)? Feeling pain, the arising of pleasure from the six sense bases contacting objects. There are two kinds of pain: bodily pain and mental pain. Three kinds of pain: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. Four kinds of pain: bodily karmically-marked (kusala or akusala) and unmarked (avyakrta), and mentally karmically-marked and unmarked. Five kinds of pain: the five roots of pain. Six kinds of pain: contact of the eye with objects causes pain; contact of the ear, nose, tongue, body, and mind also causes pain. Eighteen kinds of pain: the eye has joyful feeling and protection. Thirty-six kinds of pain: among the eighteen kinds of pain, there are wholesome and unwholesome. One hundred and eight kinds of pain: thirty-six each in the past, future, and present. In a moment, countless pains arise in each being. This is called the feeling-aggregate. What is the perception-aggregate (samjna-skandha)? The mind thinks of all dharmas in various ways. These three kinds of thought, small, large, countless, and various, are all included and contained. Because of this cause, it is called the perception-aggregate. What is the mental-formation-aggregate (samskara-skandha)? Among conditioned dharmas, actions create various dharmas. There are two kinds of mental-formation-aggregate: mental-factors-associated and not-associated with mind. What are mental-factors-associated with mind? Thought, contact, memory, and other dharmas. These are called mental-factors-associated with mind. What are mental-factors not-associated with mind? Attainment, non-perception, cessation-attainment, and other mental-factors not-associated with mind. This is called the mental-formation-aggregate. What is the consciousness-aggregate (vijnana-skandha)? Discriminating consciousness of dharmas such as blue, yellow, red, and white. There are six kinds of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. What is eye-consciousness? Eye-consciousness arises dependent on the eye-sense-base and form-objects. This is called eye-consciousness. The same applies to ear, nose, tongue, and body. Mind-consciousness arises dependent on the mind-sense-base and dharma-objects. This is called mind-consciousness. This is called the consciousness-aggregate. The twelve entries (ayatana): eye-entry, ear-entry, nose-entry, tongue-entry, body-entry, and mind-entry. These are the six internal entries. Form-entry, sound-entry, smell-entry, taste-entry, touch-entry, and dharma-entry. These are the six external entries. Adding eye-consciousness up to mind-consciousness, there are eighteen realms (dhatu). The four great elements (earth, water, fire, wind) and pure derived-form are the conditions for eye-consciousness. This is called the eye. Similarly, the four great elements and pure derived-form are the conditions for sound, smell, taste, and touch. These are called ear, nose, tongue, and body. All form-objects cognized by eye-consciousness are of twelve kinds: long, short, bright, dark, blue, yellow, red, white, coarse, fine, color-edge, space-color, and bodily-revealing-color. All sound-objects cognized by ear-consciousness: sounds produced by living beings and sounds not produced by living beings. All smell-objects cognized by nose-consciousness: good

香臭香等香。一切舌識塵味。辛酸咸苦甘等六十三種味。一切身識塵。細滑輕重堅軟寒熱飢渴四大等。一切意識塵法。是謂一切法。五識不能分別意識分別。心意識無差別說有差別。情塵識合是生更樂共生痛等。十大地十煩惱大地。十小煩惱地。是諸法共心生。共緣共住共起共滅。譬如燈明熱共起共住共盡。問十八持幾善幾不善幾無記。答八無記。十當分別。色持聲持七識持法持有善不善無記。云何善色。善身教。云何不善色。不善身教。云何無記色。除善不善身教。諸餘色持。是謂無記。如是聲塵眼識有善不善無記。云何善。善憶相應眼識。云何不善。不善憶相應眼識。云何無記。無記憶相應眼識。如是耳鼻舌身意。意識持法持。或善不善無記。云何善。法持攝善身口業善痛想行陰及智緣盡。云何不善。法持攝不善身口業不善痛想行陰。云何無記。法持攝無記痛想行陰及虛空非智緣盡。問十八持幾有漏幾無漏。答十八持十五持有漏。三當分別。云何三。意持法持意識持。有漏憶相應意持。是謂有漏。無漏憶相應意持。是謂無漏。意識亦如是。法持中攝有漏身口業有漏痛想行陰。是謂有漏。法持攝無漏身口業無漏痛想行陰及無為法。是謂無漏。問十八持幾欲界系幾色界系幾無色界系幾不繫。答四持欲界系。香味鼻識舌

【現代漢語翻譯】現代漢語譯本香臭香等香（各種香氣，包括好聞的、難聞的和一般的）。一切舌識塵味（舌頭所能感知的一切味道）。辛酸咸苦甘等六十三種味（辛辣、酸、咸、苦、甜等六十三種味道）。一切身識塵（身體所能感知的一切觸覺）。細滑輕重堅軟寒熱飢渴四大等（細膩、粗糙、輕、重、堅硬、柔軟、寒冷、炎熱、飢餓、口渴以及地、水、火、風四大元素等）。一切意識塵法（意識所能感知的一切事物）。這就是所謂的一切法。五識（眼、耳、鼻、舌、身識）不能分別，意識可以分別。心意識（心、意、識）無差別，說有差別只是方便說法。情塵識合（情感、外境和意識結合）是產生快樂、共同產生痛苦等感受的原因。十大地法（信等十大善法）、十煩惱大地法（不信等十大煩惱）、十小煩惱地法（忿等十小煩惱）是諸法共同生起的原因。共同緣起、共同存在、共同生起、共同滅亡。譬如燈的光明和熱量，共同生起、共同存在、共同消盡。問：十八界（眼界等十八種界）中，哪些是善的，哪些是不善的，哪些是無記的？答：八界是無記的。十界應當分別。色界、聲界、七識界（眼識等七種識界）、法界有善、不善、無記之分。什麼是善色？善的身教（善的身業）。什麼是不善色？不善的身教（不善的身業）。什麼是無記色？除了善和不善的身教，其餘的色界都是無記的。這就是所謂的無記。同樣的，聲塵、眼識也有善、不善、無記之分。什麼是善？與善憶（善的憶念）相應的眼識。什麼是不善？與不善憶（不善的憶念）相應的眼識。什麼是無記？與無記憶（沒有記憶）相應的眼識。耳、鼻、舌、身、意也是如此。意識界和法界，或者有善、不善、無記之分。什麼是善？法界包含的善的身口業、善的受想行陰以及智緣盡（智慧和滅盡定）。什麼是不善？法界包含的不善的身口業、不善的受想行陰。什麼是無記？法界包含的無記的受想行陰以及虛空和非智緣盡（非智慧和滅盡定）。問：十八界中，哪些是有漏的，哪些是無漏的？答：十八界中十五界是有漏的。三界應當分別。哪三界？意界、法界、意識界。與有漏憶（有漏的憶念）相應的意界，這就是有漏的。與無漏憶（無漏的憶念）相應的意界，這就是無漏的。意識界也是如此。法界中包含的有漏身口業、有漏的受想行陰，這就是有漏的。法界中包含的無漏身口業、無漏的受想行陰以及無為法，這就是無漏的。問：十八界中，哪些是欲界系，哪些是色界系，哪些是無色界系，哪些是不繫？答：四界是欲界系。香界、味界、鼻識界、舌識

【English Translation】 English version Fragrant, foul, and neutral fragrances. All flavors cognized by the tongue. Sixty-three flavors such as spicy, sour, salty, bitter, and sweet. All tactile sensations cognized by the body. Sensations such as fine, coarse, light, heavy, hard, soft, cold, hot, hunger, thirst, and the four great elements (earth, water, fire, and wind). All phenomena cognized by consciousness. This is what is meant by all dharmas. The five senses (eye, ear, nose, tongue, and body) cannot discriminate, but consciousness can. Mind, intellect, and consciousness are not different; saying they are different is just a convenient way of speaking. The combination of emotion, object, and consciousness is the cause of pleasure, shared pain, and so on. The ten great wholesome mental factors (such as faith), the ten great afflictive mental factors (such as lack of faith), and the ten minor afflictive mental factors (such as anger) are the common causes of the arising of all dharmas. They arise together, exist together, arise together, and cease together. Just like the light and heat of a lamp, they arise together, exist together, and are extinguished together. Question: Among the eighteen realms (eye realm, etc.), which are wholesome, which are unwholesome, and which are neutral? Answer: Eight realms are neutral. Ten realms should be distinguished. The form realm, sound realm, seven consciousness realms (eye consciousness, etc.), and the dharma realm have wholesome, unwholesome, and neutral aspects. What is wholesome form? Wholesome bodily action. What is unwholesome form? Unwholesome bodily action. What is neutral form? Except for wholesome and unwholesome bodily action, the remaining form realm is neutral. This is what is meant by neutral. Similarly, sound objects and eye consciousness also have wholesome, unwholesome, and neutral aspects. What is wholesome? Eye consciousness associated with wholesome recollection. What is unwholesome? Eye consciousness associated with unwholesome recollection. What is neutral? Eye consciousness associated with no recollection. The same applies to ear, nose, tongue, body, and mind. The mind consciousness realm and the dharma realm can be wholesome, unwholesome, or neutral. What is wholesome? The dharma realm includes wholesome bodily and verbal actions, wholesome feeling, perception, volitional formations, and the cessation of dependent origination through wisdom. What is unwholesome? The dharma realm includes unwholesome bodily and verbal actions, and unwholesome feeling, perception, and volitional formations. What is neutral? The dharma realm includes neutral feeling, perception, and volitional formations, as well as space and the cessation of dependent origination without wisdom. Question: Among the eighteen realms, which are with outflows (āsrava), and which are without outflows? Answer: Fifteen of the eighteen realms are with outflows. Three realms should be distinguished. Which three realms? The mind realm, the dharma realm, and the mind consciousness realm. The mind realm associated with recollection with outflows is with outflows. The mind realm associated with recollection without outflows is without outflows. The same applies to mind consciousness. The dharma realm includes bodily and verbal actions with outflows, and feeling, perception, and volitional formations with outflows, which are with outflows. The dharma realm includes bodily and verbal actions without outflows, feeling, perception, and volitional formations without outflows, and unconditioned dharmas, which are without outflows. Question: Among the eighteen realms, which are bound to the desire realm, which are bound to the form realm, which are bound to the formless realm, and which are unbound? Answer: Four realms are bound to the desire realm. The fragrance realm, the taste realm, nose consciousness, and tongue

識。以揣食處故。十四當分別。眼持欲色界系。云何欲界系。欲界系四大造。如是耳鼻舌身色聲細滑持欲界系。欲界系四大造。云何色界系眼持。色界系四大造。如是耳鼻舌身色聲細滑持色界系。色界系四大造。眼識欲色界系。云何欲界。欲界憶相應眼識。耳身識持亦如是。云何色界。色界憶相應眼識。耳身亦如是。意持欲界系色無色界系。或不繫云何欲界系。欲界憶相應意持。云何色界系。色界憶相應意持。云何無色界系。無色界憶相應意持。云何不繫。無漏憶相應意持。意識持亦如是。法持或欲界系。或色無色界系。或不繫。法持攝欲界系身口業。及痛想行陰。是謂欲界系。云何色界系。法持攝色界系身口業。及痛想行陰。是謂色界系。云何無色界系。法持攝無色界痛想行陰。是謂無色界系。云何不繫。法持攝無漏身口口業。無漏痛想行陰及無為法。是謂不繫。問十八持幾內入攝幾外入攝。答十二持內入攝。眼耳鼻舌身意。眼識持耳鼻舌身意識持。六外入攝。色持聲香味細滑法持。問幾有覺有觀。幾有覺無觀。幾無覺無觀。答十無覺無觀。五情五塵五識有覺有觀。三當分別。意持或有覺有觀有覺無觀無覺無觀。云何有覺有觀。欲界初禪有覺有觀。中間禪有覺無觀。上地無覺無觀。意識亦如是。法持攝身口業諸不相

應行無為無覺無觀。余殘如意持。問幾共緣幾不共緣。答七心持共緣。何以故。自塵緣故。十持不共緣。五情五塵。法持當分別。法持攝身口業識心不相應行無為不共緣。余殘共緣。問十八持幾受幾不受。答九持情根合若現在是受。于中心心數法止住過去未來不受。非彼心心數法止住。聲持七識持法持是不受。非彼心心數法止住。問十八持幾有為幾無為。答十七持有為。法持當分別。或有為或無為。云何有為。法持攝身口業痛想行陰是謂有為。智緣盡非智緣盡虛空。是謂無為。

阿毗曇甘露味行品第六

一切有為法無勢力起。因他力共生。是諸法有四相起住老無常。問若有四相。是應更復有相。答更有四相。彼相中餘四相俱生。生為生住為住老為老無常為無常。問若爾者不可盡答展轉自相為諸行法二種。有心相應有心不相應。云何心相應。痛想思更樂憶欲解脫信精進念定慧覺觀。邪行不邪行善根不善根無記根。一切使惱結縛纏一切智慧。如是種種心相應法。是謂心相應行。云何心不相應行。得生住老無常無想定滅盡定無想處。種種方得物得入得名眾句眾味眾凡夫性。如是種種法。是謂心不相應行。因緣次第緣緣緣增上緣。一切有為法從是四緣生。云何因緣。五因相應共有自然遍報因。是謂因緣。云何次第

【現代漢語翻譯】現代漢語譯本應行是無為、無覺、無觀的狀態。其餘的如意持（持，梵文Dharani，總持之意，指能總攝憶持一切法而不散失的禪定力）是什麼？問：有幾種是共緣（共同的因緣），幾種是不共緣（不共同的因緣）？答：七心持是共緣。為什麼呢？因為它們是自塵緣（由自身和塵境相互作用產生的因緣）。十持是不共緣，即五情（眼、耳、鼻、舌、身五種感覺器官）和五塵（色、聲、香、味、觸五種感覺對像）。法持（對法的執持）應當分別：法持所包含的身業、口業、識心、不相應行（既非色法，也非心法的存在）和無為法是不共緣，其餘的是共緣。問：十八持中，有幾種是受（感受），幾種是不受（非感受）？答：九持（九種執持）是情根（感覺器官）的結合，如果當下存在就是受。對於中心（指意識的核心）的心和心數法（心的各種作用和屬性）的止住，過去和未來不受。不是那些心和心數法的止住。聲持（對聲音的執持）、七識持（對七種意識的執持）和法持是不受。不是那些心和心數法的止住。問：十八持中，有幾種是有為（有生滅變化），幾種是無為（無生滅變化）？答：十七持是有為。法持應當分別：或者是有為，或者是無為。什麼是「有為」？法持所包含的身業、口業、痛（感受）、想（概念）、行陰（意志和行為）被稱為有為。智緣盡（智慧的因緣滅盡）和非智緣盡（非智慧的因緣滅盡）以及虛空，被稱為無為。《阿毗曇甘露味行品第六》一切有為法沒有自身的力量生起，而是依靠他力共同產生。這些法有四相：生、住、老、無常。問：如果存在四相，是否應該再有相？答：還有四相。在那四相中，其餘的四相同時產生。生為生，住為住，老為老，無常為無常。問：如果這樣，是否無法窮盡？答：展轉相續，自身作為諸行法（一切事物）的兩種：有心相應（與心識相應的）和心不相應（與心識不相應的）。什麼是有心相應？痛、想、思、更樂（感受快樂）、憶（記憶）、欲（慾望）、解脫（從煩惱中解脫）、信（信仰）、精進（努力）、念（正念）、定（禪定）、慧（智慧）、覺（覺悟）、觀（觀察）、邪行（不正當的行為）、不邪行（正當的行為）、善根（善的根源）、不善根（不善的根源）、無記根（非善非惡的根源）、一切使（煩惱的根本）、惱（煩惱）、結（束縛）、縛（捆綁）、纏（纏繞）、一切智慧。像這樣種種與心相應的法，被稱為心相應行。什麼是心不相應行？得（獲得）、生（出生）、住（存在）、老（衰老）、無常（變化）、無想定（沒有思想的禪定）、滅盡定（滅盡一切感受和思想的禪定）、無想處（沒有思想的境界）、種種方（各種方向）、得物（獲得物品）、得入（獲得進入某種狀態的資格）、得名（獲得名稱）、眾句（眾多的語句）、眾味（眾多的味道）、眾凡夫性（凡夫的種種特性）。像這樣種種法，被稱為心不相應行。因緣（根本原因）、次第緣（連續的因緣）、緣緣（作為條件的因緣）、增上緣（增強作用的因緣）。一切有為法從這四緣產生。什麼是因緣？五因（五種原因）相應，共有，自然，普遍，報應因。這被稱為因緣。什麼是次第緣？

【English Translation】 English version 'It should be practiced as non-action, without awareness, without observation.' What are the remaining Dharanis (Dharani, meaning 'total retention' in Sanskrit, refers to the meditative power to retain all Dharmas without losing them)? Question: How many are common causes (shared causal conditions) and how many are uncommon causes (unshared causal conditions)? Answer: The seven mind-Dharanis are common causes. Why? Because they are causes from self-dust (causes arising from the interaction between oneself and the external world). The ten Dharanis are uncommon causes, namely the five senses (eye, ear, nose, tongue, body) and the five sense objects (form, sound, smell, taste, touch). The Dharma-Dharani (retention of Dharma) should be distinguished: the Dharma-Dharani includes physical karma, verbal karma, consciousness, non-associated formations (entities that are neither physical nor mental), and unconditioned Dharmas, which are uncommon causes; the rest are common causes. Question: Among the eighteen Dharanis, how many are 'feeling' (sensation) and how many are 'non-feeling' (non-sensation)? Answer: The nine Dharanis (nine types of retention) are the combination of sense organs, and if they exist in the present moment, they are 'feeling'. For the cessation of the mind and mental functions at the core (referring to the core of consciousness), the past and future are 'non-feeling'. It is not the cessation of those minds and mental functions. The sound-Dharani (retention of sound), the seven consciousness-Dharanis (retention of the seven consciousnesses), and the Dharma-Dharani are 'non-feeling'. It is not the cessation of those minds and mental functions. Question: Among the eighteen Dharanis, how many are conditioned (subject to arising and ceasing) and how many are unconditioned (not subject to arising and ceasing)? Answer: Seventeen Dharanis are conditioned. The Dharma-Dharani should be distinguished: it is either conditioned or unconditioned. What is 'conditioned'? The Dharma-Dharani includes physical karma, verbal karma, feeling (sensation), perception (conceptualization), and the aggregate of formations (volition and actions), which are called conditioned. The exhaustion of the causes of wisdom (the causes of wisdom are exhausted), the exhaustion of the causes of non-wisdom (the causes of non-wisdom are exhausted), and space are called unconditioned. 《Abhidhamma Ambrosia Practice Chapter Six》 All conditioned Dharmas do not arise from their own power but arise jointly relying on the power of others. These Dharmas have four characteristics: arising, abiding, aging, and impermanence. Question: If there are four characteristics, should there be more characteristics? Answer: There are more four characteristics. Within those four characteristics, the other four characteristics arise simultaneously. Arising is arising, abiding is abiding, aging is aging, and impermanence is impermanence. Question: If so, is it impossible to exhaust them? Answer: They continue in succession, and oneself serves as two types of all phenomena (all things): associated with mind (corresponding to consciousness) and not associated with mind (not corresponding to consciousness). What is associated with mind? Feeling, perception, thought, experiencing pleasure, memory, desire, liberation (freedom from afflictions), faith, diligence, mindfulness, concentration, wisdom, awakening, observation, wrong conduct, right conduct, roots of goodness, roots of unwholesomeness, roots of neutrality, all fetters (roots of affliction), vexations, bonds, ties, entanglements, all wisdom. Such various Dharmas associated with mind are called formations associated with mind. What are formations not associated with mind? Attainment, birth, existence, aging, impermanence, cessation of perception, cessation of feeling and perception, the realm of no-perception, various directions, obtaining objects, obtaining entry, obtaining names, collections of phrases, collections of tastes, various characteristics of ordinary beings. Such various Dharmas are called formations not associated with mind. Causal condition (fundamental cause), immediate condition (successive cause), object condition (condition as an object), dominant condition (enhancing cause). All conditioned Dharmas arise from these four conditions. What is a causal condition? The five causes (five types of causes) correspond, are shared, are natural, are universal, and are karmic causes. This is called a causal condition. What is an immediate condition?

緣。諸法中心心數是。是法滅是法起。是為次第緣。云何緣緣。緣塵故心心數法生。是謂緣緣。云何增上緣。一切萬物不相障礙。是謂增上緣。六因。相應因共有自然遍報所作因。云何相應因。心諸數法因。諸心數法心因。是謂相應。云何共有因。諸法各各相伴。心諸心數法因。諸心數法心因。複次共生四大共有因。造色心不相應行。心心數法心不相應行因。云何自然因。謂彼前生善後生善。前生不善後生不善。前無記后無記。云何遍因。謂身見計我我有常。諸陰受有常我樂凈等生諸煩惱。云何報因。謂善生樂報。不善生苦報。云何所作因。一切諸法各各不相障礙不留不住。報心有五因除遍因。如是心數法。一切煩惱有五因除報因。報生色及不相應行有四因。除相應因遍因。染污色及不相應行有四因。除相應因報因。余殘心心數法有四因。除報因遍因。余殘心不相應行或二因或三因。除相應因遍因報因。或除自然因。或不無初。無漏心相應法有三因。除自然因報因遍因。是無漏心心中生色及心不相應行有二因。共因所作因。心心數法是從四緣生。無想定滅盡定是從三緣生。除緣緣。心不相應行及諸色法是從二緣生。除次第緣緣緣。無有法一緣生。余法力故生。一法三事會更樂共生。痛想思憶欲解脫信精進念定慧護共心

起合成就。是諸法共心俱三法會更樂身心受痛緣分別識想動思心不忘憶欲作欲心無礙解脫信。種種事勤精進緣勝不忘。念心不動定。分別法慧心不著護事緣起。心法相應得諸法成就。痛想思更樂憶欲解脫念定慧是十大地法。何以故。一切心共生。云何相應共一緣行不增不減。是謂相應。十煩惱大地。一切不善心中共生。不信懈怠忘心亂闇鈍邪憶邪解脫調無明邪行。云何不信。心不入法。云何懈怠心寇在作。云何忘不念。云何心亂不一心。云何闇鈍不曉事。云何邪憶非道念。云何邪解脫不捨顛倒。云何調心走不息。云何無明三界中無智。云何邪行不住善法。十小煩惱地。瞋優波那不語波陀舍摩夜舍恥慳嫉慢大慢。云何瞋心忿動。云何優波那心含毒住。云何不語覆藏罪事。云何波陀舍非法事急持不捨。云何摩夜身口欺人。云何舍恥心忮收。云何慳心惜畏盡。云何嫉見他好事瞋。云何慢于卑賤我勝。于上我等。云何大慢。等中我大於大中我勝大。此十煩惱地意識相應。非五識故言小也。于中七煩惱欲界系。舍恥欲界及梵天慢大慢三界系。十善大地不貪不恚信猗不放逸精進護不嬈惱。云何不貪自身他身財物不欲不利。云何不恚。若眾生邊非眾生邊心不起恚。云何信。知實事心清凈。云何猗。心善離重得輕冷。云何不放逸。心繫

【現代漢語翻譯】現代漢語譯本由這些因素共同作用而成就。這些法與心共同存在，三種法會合，使身心感受快樂和痛苦的因緣，分別是識、想、動思，心不忘記憶念，想要去做，心無礙解脫的信念。種種事情勤奮精進，因緣殊勝而不忘記。念心不動而入定。分別諸法，智慧之心不執著，護持諸事因緣生起。心與法相應，從而獲得諸法成就。痛、想、思、快樂、憶念、慾望、解脫、念、定、慧，是為十大地法。為什麼呢？因為一切心共同產生。如何相應呢？共同在一個因緣上執行，不增加也不減少，這就是所謂的相應。十煩惱大地法，在一切不善心中共同產生。不信、懈怠、忘念、心亂、闇鈍、邪憶、邪解脫、調（躁動）、無明、邪行。什麼是不信呢？心不入于正法。什麼是懈怠呢？心懷寇盜之心，不肯作為。什麼是忘念呢？就是不憶念。什麼是心亂呢？就是不能一心。什麼是闇鈍呢？就是不明白事理。什麼是邪憶呢？就是憶念非正道。什麼是邪解脫呢？就是不捨棄顛倒之見。什麼是調（躁動）呢？就是心像脫韁的野馬一樣奔走不停息。什麼是無明呢？就是在三界之中沒有智慧。什麼是邪行呢？就是不住于善法。十小煩惱地法：瞋、優波那（懷恨）、不語（覆藏）、波陀舍（固執）、摩夜（虛偽）、舍恥（無慚）、慳吝、嫉妒、慢、大慢。什麼是瞋呢？就是心懷忿怒而動。什麼是優波那（懷恨）呢？就是心中含毒而住。什麼是不語（覆藏）呢？就是覆藏罪惡之事。什麼是波陀舍（固執）呢？就是對於非法之事緊急抓住不放。什麼是摩夜（虛偽）呢？就是身口欺騙他人。什麼是舍恥（無慚）呢？就是心中貪婪收斂。什麼是慳吝呢？就是心中吝惜畏懼耗盡。什麼是嫉妒呢？就是見到他人好事而生瞋恨。什麼是慢呢？就是對於卑賤之人認為我勝過他，對於同等之人認為我和他相等。什麼是大慢呢？就是在同等的人中認為我大於他，在偉大的人中認為我勝過他。這十煩惱地法與意識相應，因為不是與前五識相應，所以說是『小』。其中七種煩惱屬於欲界所繫縛。舍恥屬於欲界以及梵天所繫縛。慢和大慢屬於三界所繫縛。十善大地法：不貪、不恚、信、猗（輕安）、不放逸、精進、護（守護）、不嬈（不惱害）。什麼是不貪呢？對於自身、他人之身以及財物，不貪求，不希望得到利益。什麼是不恚呢？對於眾生或者非眾生，心中不起嗔恚。什麼是信呢？了知真實之事，心清凈。什麼是猗（輕安）呢？心從不善中脫離，擺脫沉重而得到輕快安寧。什麼是不放逸呢？心繫念于善法。

【English Translation】 English version These are accomplished by synthesis. These dharmas exist together with the mind, the three dharmas converge, causing the body and mind to experience the causes and conditions of pleasure and pain, which are respectively consciousness (識), thought (想), movement and ideation (動思), the mind does not forget remembrance, wanting to do, the mind has unobstructed liberation of faith (信). Various matters are diligently practiced with vigor, the conditions are excellent and not forgotten. The mind of mindfulness does not move and enters into samadhi (定). Discriminating dharmas, the mind of wisdom is not attached, protecting the arising of the causes and conditions of all matters. The mind corresponds with the dharma, thereby attaining the accomplishment of all dharmas. Pain (痛), thought (想), ideation (思), pleasure (更樂), remembrance (憶), desire (欲), liberation (解脫), mindfulness (念), samadhi (定), wisdom (慧), these are the ten great earth dharmas. Why? Because all minds arise together. How do they correspond? They operate together on one condition, neither increasing nor decreasing, this is what is called correspondence. The ten great earth afflictions arise together in all unwholesome minds. Disbelief (不信), laziness (懈怠), forgetfulness (忘念), mental confusion (心亂), dullness (闇鈍), wrong recollection (邪憶), wrong liberation (邪解脫), restlessness (調), ignorance (無明), wrong conduct (邪行). What is disbelief? The mind does not enter into the dharma. What is laziness? The mind harbors a thieving heart and is unwilling to act. What is forgetfulness? It is not remembering. What is mental confusion? It is not being able to be of one mind. What is dullness? It is not understanding matters. What is wrong recollection? It is recollecting the wrong path. What is wrong liberation? It is not abandoning inverted views. What is restlessness? It is like a wild horse running without stopping. What is ignorance? It is the lack of wisdom in the three realms. What is wrong conduct? It is not abiding in wholesome dharmas. The ten minor earth afflictions: anger (瞋), upanaha (優波那, resentment), mraksha (不語, concealment), pradasha (波陀舍, obstinacy), maya (摩夜, deceit), styana (舍恥, shamelessness), maksharya (慳吝, miserliness), irshya (嫉妒, jealousy), mana (慢, pride), atimana (大慢, arrogance). What is anger? It is the mind being moved by wrath. What is upanaha (resentment)? It is the mind dwelling with poison. What is mraksha (concealment)? It is concealing sinful matters. What is pradasha (obstinacy)? It is urgently holding onto unlawful matters and not letting go. What is maya (deceit)? It is deceiving others with body and speech. What is styana (shamelessness)? It is the mind being greedy and collecting. What is maksharya (miserliness)? It is the mind being stingy and fearing exhaustion. What is irshya (jealousy)? It is being angry upon seeing others' good fortune. What is mana (pride)? It is thinking 'I am superior' to those who are inferior, and 'I am equal' to those who are equal. What is atimana (arrogance)? It is thinking 'I am greater' than those who are equal, and 'I am superior' to those who are great. These ten afflictions correspond with consciousness, because they do not correspond with the five senses, therefore they are called 'minor'. Among them, seven afflictions are bound by the desire realm. Shamelessness is bound by the desire realm and the Brahma realm. Pride and arrogance are bound by the three realms. The ten great earth wholesome dharmas: non-greed (不貪), non-hatred (不恚), faith (信), lightness (猗, ease), non-negligence (不放逸), vigor (精進), protection (護, guarding), non-harming (不嬈). What is non-greed? It is not desiring or seeking benefit from oneself, others, or possessions. What is non-hatred? It is not arising anger in the mind towards sentient beings or non-sentient beings. What is faith? It is knowing the truth and having a pure mind. What is lightness (ease)? It is the mind being free from unwholesomeness, escaping heaviness and attaining lightness and peace. What is non-negligence? It is the mind being mindful of wholesome dharmas.

善法。云何精進。習近善法。云何護。于諸法離住。云何不嬈惱。一切眾生中身口意不犯惡。云何慚。自作惡事羞。云何愧。於人中作不可事愧。是十法一切善心相應。是故說大地。三處愛處不愛處中處愛處者。淫慾慳貪惜等諸煩惱生。不愛處者。瞋恚斗諍嫉妒等諸煩惱生。中處者。愚癡憍慢等諸煩惱生。一切結使煩惱三毒所攝。所以者何。有三不善根。一切結使煩惱。此三毒。生能斷三善根。能惱亂三界眾生。是故三毒所攝。

阿毗曇甘露味因緣種品第七

十二因緣者。無明行識名色六入更樂痛愛受有生老死。是十二因緣有三種。一煩惱二業三苦。三種煩惱無明愛受。二種業行及有。七種苦識名色六入更樂痛生老死。二種過去攝。二種未來攝。八現在攝。諸煩惱業因業苦因苦煩惱因煩惱煩惱因煩惱業因業苦因苦苦因。彼種次第起。過去無明與一切煩惱相應是無明。緣此造業。造業造世間果是名行。彼行因緣染污心得身根分別識。譬如犢子識母是識。是識共生四無色陰。亦相續生色是名色。依眼等根境界是六入。情塵心和是更樂。更樂生受是痛。痛所著是愛。渴具所煩勞是受。勞造業是有。未來果是生。生起無量苦是老死。複次無明不知四諦。內外法去來今佛法眾因緣。如是種種實法不知。是謂無明。癡

【現代漢語翻譯】現代漢語譯本善法。什麼是精進？是親近善法。什麼是護？是對諸法遠離執著。什麼是不惱害？是一切眾生中，身口意不造作惡業。什麼是慚？是自己做了惡事感到羞恥。什麼是愧？是在眾人面前做了不好的事感到慚愧。這十種法與一切善心相應。所以說大地。三種愛處、不愛處、中處。愛處，是淫慾、慳貪、吝惜等各種煩惱產生的地方。不愛處，是瞋恚、鬥爭、嫉妒等各種煩惱產生的地方。中處，是愚癡、驕慢等各種煩惱產生的地方。一切結使（Kleshas，煩惱的異名）、煩惱都被貪嗔癡三毒所包含。為什麼這麼說呢？因為有三種不善根，一切結使、煩惱，都由此三毒產生，能斷滅三種善根，能惱亂三界眾生。所以被三毒所包含。

《阿毗曇甘露味因緣種品》第七

十二因緣是：無明（Avidya，對事物真相的迷惑）行（Samskara，業力）識（Vijnana，意識）名色（Namarupa，精神和物質）六入（Sadayatana，六根）更樂（Sparsha，觸）痛（Vedana，感受）愛（Trsna，渴愛）受（Upadana，執取）有（Bhava，存在）生（Jati，出生）老死（Jaramarana，衰老和死亡）。這十二因緣有三種：一、煩惱；二、業；三、苦。三種煩惱是無明、愛、受。兩種業是行和有。七種苦是識、名色、六入、更樂、痛、生、老死。兩種被過去所攝，兩種被未來所攝，八種被現在所攝。諸煩惱是業的因，業是苦的因，苦是煩惱的因，煩惱是煩惱的因，煩惱是業的因，業是苦的因，苦是苦的因。它們按這種次第生起。過去的無明與一切煩惱相應，這就是無明。因為這個緣故而造業。造業產生世間的果報，這叫做行。由行這個因緣，染污的心得到身根，產生分別識。譬如小牛認識母牛，這就是識。這個識共同產生四種無色陰（Arupa Skandha，非物質的蘊），也相續產生色（Rupa，物質），這叫做名色。依靠眼等根接觸境界，這是六入。情、塵、心和合，這是更樂。更樂產生感受，這是痛。對痛的執著就是愛。渴求滿足而產生的煩惱是受。由煩惱而造業就是有。未來的果報就是生。生起無量的痛苦就是老死。再次說明，無明是不瞭解四諦（Arya-satyani，四聖諦），不瞭解內外法、過去未來現在、佛法、眾因緣。像這樣種種真實之法都不能瞭解，這叫做無明，是愚癡。

【English Translation】 English version Good Dharmas. What is diligence? It is approaching good Dharmas. What is protection? It is being detached from all Dharmas. What is non-annoyance? It is not committing evil deeds through body, speech, and mind towards all sentient beings. What is shame? It is being ashamed of one's own evil deeds. What is embarrassment? It is being embarrassed for doing improper things in front of others. These ten Dharmas are in accordance with all good minds. Therefore, it is said to be the great earth. There are three places: beloved places, unloved places, and neutral places. Beloved places are where various afflictions such as lust, stinginess, and miserliness arise. Unloved places are where various afflictions such as anger, strife, and jealousy arise. Neutral places are where various afflictions such as ignorance and arrogance arise. All Kleshas (afflictions) are encompassed by the three poisons of greed, hatred, and ignorance. Why is this so? Because there are three unwholesome roots. All Kleshas and afflictions arise from these three poisons, which can sever the three wholesome roots and disturb sentient beings in the three realms. Therefore, they are encompassed by the three poisons.

《Abhidhamma Amrita Rasa Nidana Jati》 Chapter Seven

The twelve Nidanas (links of dependent origination) are: Avidya (ignorance), Samskara (volitional action), Vijnana (consciousness), Namarupa (name and form), Sadayatana (six sense bases), Sparsha (contact), Vedana (feeling), Trsna (craving), Upadana (grasping), Bhava (becoming), Jati (birth), and Jaramarana (old age and death). These twelve Nidanas have three categories: first, afflictions; second, karma; third, suffering. The three afflictions are ignorance, craving, and grasping. The two karmas are volitional action and becoming. The seven sufferings are consciousness, name and form, six sense bases, contact, feeling, birth, old age, and death. Two are encompassed by the past, two are encompassed by the future, and eight are encompassed by the present. Afflictions are the cause of karma, karma is the cause of suffering, suffering is the cause of afflictions, afflictions are the cause of afflictions, afflictions are the cause of karma, karma is the cause of suffering, and suffering is the cause of suffering. They arise in this sequential order. Past ignorance is in accordance with all afflictions; this is ignorance. Because of this condition, karma is created. Creating karma produces the fruits of the world; this is called volitional action. Because of the condition of volitional action, the defiled mind obtains the body's sense organs and produces discriminating consciousness. For example, a calf recognizes its mother; this is consciousness. This consciousness jointly produces the four Arupa Skandhas (formless aggregates), and also continuously produces Rupa (form); this is called name and form. Relying on the eye and other sense organs to contact the environment; this is the six sense bases. The combination of emotion, object, and mind; this is contact. Contact produces feeling; this is feeling. Attachment to feeling is craving. The afflictions produced by the thirst for satisfaction are grasping. Creating karma due to afflictions is becoming. The future result is birth. The arising of immeasurable suffering is old age and death. Furthermore, ignorance is not understanding the Arya-satyani (Four Noble Truths), not understanding internal and external Dharmas, past, future, and present, the Buddha's teachings, and the causes and conditions of all things. Not understanding such various real Dharmas; this is called ignorance, which is delusion.

人作三種行。有德行無德行不動行。云何有德行。得好報。云何無德行。得惡報。云何不動行。生色無色界。複次佈施持戒禪。云何佈施。二種佈施。一者財施。二者法施。五種持戒。若受戒至竟凈除惡心垢。常念守護不求世間報。禪者不凈觀數息等意一切有漏善定法。是有德行。云何無德行。三不善根十不善道等種種罪。是謂無德行。云何不動行。初禪乃至有想無想定。是謂不動行。三因緣有漏識受第一七有是謂識。從識有名色痛想行識陰是謂名。四大及造色是謂色。二事俱說名色名色生六入。六入生更樂。更樂有六種。二種身意起有對增語。六識分別故六種更樂。更樂生愛不愛不愛不不愛。有三種痛。苦樂不苦不樂。云何苦痛。瞋恚使所使。云何樂痛。欲使所使。云何不苦不樂痛。無明使所使。起樂住樂盡不樂。是謂樂痛。起苦住苦盡不苦。是謂苦痛。不智不樂智時樂。是謂不苦不樂痛。生三種渴。欲渴色渴無色渴。求無厭足想渴。生四種受。欲受見受戒受我受。欲界系除十二見。諸餘煩惱。是謂欲受。四邪見是謂見受。外持戒求索道。是謂戒受。色無色界系除二十四見。諸餘煩惱。是謂我受。四受生諸結使業處。三種有。欲有色有無色有。有生得五陰是謂生。行衰。古是老。二種老。一漸消漸消老。二年熟老。

二種死。有自死他殺死。得愁憂悲惱苦。云何愁心。不用不欲事來心熱是謂愁。云何悲哭。種種說哭是謂悲。云何苦。身惱苦是謂苦。云何憂。心惱是謂憂。云何惱。縣官水火盜賊等種種急。及餘事。是謂惱。如是無量苦聚是無明等因緣。是因緣盡諸報果盡。如是無量苦聚盡。六種合得人身。云何六種。四大空識。地水火風。三大有色。地水火量度長短粗細。風風種一種。四大常合無差別。堅相地濕相水熱相火動相風。外四大成就內四大種。色中空。眼識緣有內外。是謂空種。五識及有漏意識。是謂識種。生卅六種。堅高地。水潤合。火煮除爛臭。風動坐起動作。生長因空。餘食消化風持去。識力有命。是謂人。

阿毗曇甘露味凈根品第八

淫怒癡心相應。是謂煩惱。是謂結縛。欲除是三種者。一制二除三智斷。云何制。若未得無漏心。持戒思惟卻淫怒癡心不受是謂制。云何除。得禪定離淫惡不善法是謂除。云何智斷。覺意緣苦習斷是謂斷。若制若除或時凈或不凈。無漏智斷。是謂清凈。二十二根。諸外入男女命。苦樂憂喜護信精進念定慧。未知已知大知根。內六根如前說。男相男識是謂男根。女相女識是謂女根。三界中活相是謂命根。六識相應樂痛是謂樂根。五識相應苦痛是謂苦根。意識相應樂痛是謂

【現代漢語翻譯】現代漢語譯本：有兩種死法：自殺和他殺。這會帶來憂愁、悲傷、苦惱。什麼是憂愁？不願意見到的事情發生，內心焦躁，這叫做憂愁。什麼是悲傷哭泣？用各種方式哭泣，這叫做悲傷。什麼是苦？身體上的煩惱痛苦，這叫做苦。什麼是憂？心裡的煩惱，這叫做憂。什麼是惱？官府、水災、火災、盜賊等等各種緊急情況，以及其他事情，這叫做惱。像這樣無量的痛苦聚集，是無明等等因緣造成的。當這些因緣消盡，所有的報應果實也就消盡。這樣，無量的痛苦聚集也就消盡了。六種要素合在一起構成了人身。是哪六種？四大（地、水、火、風）、空和識。地、水、火這三大是有形的，地有長短粗細的量度，水有水的特性，火有火的特性，風有各種各樣的特性。四大常常結合在一起，沒有差別。堅硬的特性是地，濕潤的特性是水，熱的特性是火，運動的特性是風。外面的四大成就了裡面的四大。在色身中存在著空，眼識與內外之物相接觸產生作用，這叫做空種。五識以及有漏的意識，這叫做識種。生命由三十六種要素構成：堅硬高聳的是地，水能滋潤結合，火能煮熟去除腐爛的臭味，風能使人活動、坐立、動作。生長依靠空，剩餘的食物通過風的運動被消化帶走，識的力量維持著生命，這就是人。

《阿毗曇甘露味凈根品》第八

淫慾、憤怒、愚癡這些與心相應，就叫做煩惱，也叫做結縛。想要去除這三種東西，要通過三種方法：一、制伏；二、去除；三、用智慧斷除。什麼是制伏？如果還沒有得到無漏的心，通過持戒和思惟，使淫慾、憤怒、愚癡的心不產生，這叫做制伏。什麼是去除？通過獲得禪定，遠離淫慾、邪惡、不善的法，這叫做去除。什麼是用智慧斷除？通過覺悟、意志，以苦和習為對像來斷除，這叫做斷除。通過制伏和去除，有時能達到清凈，有時不能達到清凈。用無漏的智慧斷除，這才是真正的清凈。有二十二根：諸外入（眼、耳、鼻、舌、身、意），男女，命，苦、樂、憂、喜，護（信）、精進、念、定、慧，未知根、已知根、大知根。內六根和前面說的一樣。男性的相貌和男性的意識，這叫做男根。女性的相貌和女性的意識，這叫做女根。在三界中維持生命活動的現象，這叫做命根。六識相應的快樂感受，這叫做樂根。五識相應的痛苦感受，這叫做苦根。意識相應的快樂感受，這叫做

【English Translation】 English version: There are two kinds of death: suicide and being killed by others. This brings sorrow, grief, suffering, and distress. What is sorrow? When unwanted things happen and the heart is agitated, this is called sorrow. What is grief and weeping? Crying in various ways is called grief. What is suffering? Physical distress is called suffering. What is distress? Mental distress is called distress. What is affliction? Various emergencies such as government officials, floods, fires, thieves, etc., and other matters, are called affliction. Like this, the accumulation of immeasurable suffering is caused by ignorance (Avidya) and other conditions (Hetu, Paccaya). When these conditions are exhausted, all the fruits of retribution are also exhausted. Thus, the accumulation of immeasurable suffering is exhausted. Six elements combine to form the human body. What are the six? The four great elements (Mahabhuta) - earth (Prthivi), water (Apas), fire (Tejas), wind (Vayu) - space (Akasa), and consciousness (Vijnana). Earth, water, and fire are the three that have form. Earth has measurements of length, width, thickness. Water has the characteristic of water. Fire has the characteristic of fire. Wind has various characteristics. The four great elements are always combined without difference. The characteristic of solidity is earth, the characteristic of wetness is water, the characteristic of heat is fire, the characteristic of movement is wind. The external four great elements accomplish the internal four great elements. Within the physical body, there is space. Eye consciousness comes into contact with internal and external objects and arises, this is called the space element. The five consciousnesses and the defiled consciousness are called the consciousness element. Life is composed of thirty-six elements: solidity and height are earth, water moistens and combines, fire cooks and removes rotten odors, wind moves, sits, rises, and acts. Growth depends on space. Remaining food is digested and carried away by the movement of wind. The power of consciousness sustains life, this is called a person.

Abhidhamma Amrita Pure Root Chapter Eight

Lust, anger, and delusion corresponding to the mind are called afflictions (Kleshas), also called bonds (Bandhanas). To remove these three things, there are three methods: 1. Restraint (Samvara); 2. Removal (Prahana); 3. Cutting off with wisdom (Jnana-ccheda). What is restraint? If one has not yet attained a non-outflow (Anasrava) mind, by upholding precepts (Sila) and contemplation (Bhavana), preventing lust, anger, and delusion from arising in the mind, this is called restraint. What is removal? By attaining Dhyana (meditative absorption), one departs from lust, evil, and unwholesome dharmas, this is called removal. What is cutting off with wisdom? Through enlightenment (Bodhi), will (Cetana), using suffering (Dukkha) and its origin (Samudaya) as objects to cut off, this is called cutting off. Through restraint and removal, sometimes purity is attained, sometimes not. Cutting off with non-outflow wisdom is true purity. There are twenty-two roots (Indriyas): the six external sense bases (Ayatanas) - eye (Caksu), ear (Srotra), nose (Ghrana), tongue (Jihva), body (Kaya), mind (Manas) - male (Purusa), female (Stri), life (Jivita), suffering (Dukkha), pleasure (Sukha), sorrow (Daurmanasya), joy (Somanasya), faith (Sraddha), vigor (Virya), mindfulness (Smrti), concentration (Samadhi), wisdom (Prajna), the root of the unknown (Anajnatavindriya), the root of the known (Ajnavindriya), the root of complete knowledge (Ajnatavindriya). The six internal sense bases are as previously described. The appearance of a male and the consciousness of a male are called the male root. The appearance of a female and the consciousness of a female are called the female root. The phenomenon of maintaining life activity in the three realms (Triloka) is called the life root. The pleasant feeling corresponding to the six consciousnesses is called the pleasure root. The painful feeling corresponding to the five consciousnesses is called the suffering root. The pleasant feeling corresponding to the consciousness is called the

喜根。意識相應苦痛是謂憂根。六識相應不苦不樂痛是謂護根。諸善法中信是謂信根。如是精進念定。慧根。堅信堅法道攝。無漏九根是未知根。信解脫見到道攝。無漏九根是已知根。無學道攝。無漏九根是大知根。云何根義。有力有利是謂根。六情男女命九根世界中有力有利五痛根煩惱生有力有利。信等五根善法中有力有利。三無漏根道中有力有利。得道故諸根各自有力有利二十二。根幾欲界系幾色無色界。系幾不繫四根欲界系男女。憂苦根五根欲色界系。眼耳鼻舌身根有漏喜樂根欲色界系。有漏護意命根信等五根一切三界系。無漏意根護根喜樂根信等五根是不繫。是九根合是三無漏根。未知根已知根大知根。二十二根幾受幾不受。樂等五根信等五根一切無漏根是不受。余殘根或受或不受。二十二根幾善幾不善幾無記。八根善。信等五三無漏八無記根。眼等五根男女命根六當分別意根樂等五痛根。或善或不善或無記。二十二根幾有漏幾無漏。信等五樂喜護意或有漏或無漏。后三根一向無漏。十根有漏。眼耳鼻舌身男女命憂苦。三種生最初得二根。身根及命根。化生或六七八無形。六一形七二形八。眼等五及命男女根。余殘根次第得。色界中最初得。六根五情命根。無色界最初得一命根。欲界無記心漸命終四。或八或

【現代漢語翻譯】現代漢語譯本喜根（喜受）。意識相應的苦痛稱為憂根（憂受）。六識相應的非苦非樂的感受稱為護根（舍受）。在所有善法中，信稱為信根（信）。同樣，精進（精進）、念（念）、定（定）、慧（慧）也稱為根。堅定地相信堅定地奉行正道，包含無漏的九根是未知根（Anajataññā-indriya）。通過信獲得解脫，見到真理，包含在道中的無漏九根是已知根（Aññā-indriya）。在無學道中，包含無漏的九根是大知根（Aññātāvi-indriya）。什麼是根的含義？具有力量和利益稱為根。在六種感官、男女、命根這九根中，在世界中具有力量和利益。五種感受根（苦、樂、憂、喜、舍）在煩惱生起時具有力量和利益。信等五根在善法中具有力量和利益。三種無漏根在道中具有力量和利益。因為證得了道，所以每個根都各自具有力量和利益，總共有二十二根。這二十二根中有多少屬於欲界系，多少屬於色界和無色界系，多少不屬於任何界系？四根屬於欲界系：男女根、憂根、苦根。五根屬於欲界和色界系：眼根、耳根、鼻根、舌根、身根。有漏的喜根、樂根屬於欲界和色界系。有漏的護根、意根、命根、信等五根屬於一切三界系。無漏的意根、護根、喜根、樂根、信等五根不屬於任何界系。這九根合起來就是三種無漏根：未知根、已知根、大知根。這二十二根中有多少是受（感受），多少是不受（非感受）？樂根等五根，信根等五根，以及一切無漏根是不受。其餘的根或者受，或者不受。這二十二根中有多少是善，多少是不善，多少是無記？八根是善：信等五根和三種無漏根。八種無記根：眼根等五根、男女根、命根。六種根應當分別：意根、樂根等五種感受根，或者善，或者不善，或者無記。這二十二根中有多少是有漏，多少是無漏？信等五根，樂、喜、護、意根，或者是有漏的，或者是無漏的。后三種根（未知根、已知根、大知根）一向是無漏的。十根是有漏的：眼根、耳根、鼻根、舌根、身根、男女根、命根、憂根、苦根。三種生命形式最初獲得兩種根：身根和命根。化生眾生或者獲得六根、七根、八根，沒有形體的眾生獲得六根，一種形體的眾生獲得七根，兩種形體的眾生獲得八根：眼根等五根以及命根、男女根。其餘的根依次獲得。在色界中最初獲得六根：五種感官和命根。在無色界中最初獲得一種根：命根。欲界的無記心中，漸漸命終時獲得四根，或者八根，或者...

【English Translation】 English version Higan (joyful feeling). Painful suffering corresponding to consciousness is called sorrow root (sorrowful feeling). The feeling of neither suffering nor pleasure corresponding to the six consciousnesses is called the guarding root (neutral feeling). Among all good dharmas, faith is called the faith root (faith). Likewise, vigor (energy), mindfulness (mindfulness), concentration (concentration), and wisdom (wisdom) are also called roots. Firmly believing in and firmly practicing the right path, including the nine undefiled roots, is the unknown root (Anajataññā-indriya). Obtaining liberation through faith, seeing the truth, and including the nine undefiled roots in the path is the known root (Aññā-indriya). In the unlearning path, including the nine undefiled roots is the great knowing root (Aññātāvi-indriya). What is the meaning of root? Having power and benefit is called root. Among the six senses, male and female, and the life root, these nine roots have power and benefit in the world. The five feeling roots (suffering, pleasure, sorrow, joy, neutrality) have power and benefit when afflictions arise. The five roots of faith, etc., have power and benefit in good dharmas. The three undefiled roots have power and benefit in the path. Because the path is attained, each root has its own power and benefit, totaling twenty-two roots. How many of these twenty-two roots belong to the desire realm, how many belong to the form and formless realms, and how many do not belong to any realm? Four roots belong to the desire realm: male and female roots, sorrow root, and suffering root. Five roots belong to the desire and form realms: eye root, ear root, nose root, tongue root, and body root. The defiled joy root and pleasure root belong to the desire and form realms. The defiled guarding root, mind root, life root, and the five roots of faith, etc., belong to all three realms. The undefiled mind root, guarding root, joy root, pleasure root, and the five roots of faith, etc., do not belong to any realm. These nine roots together are the three undefiled roots: unknown root, known root, and great knowing root. How many of these twenty-two roots are feeling (sensation) and how many are non-feeling (non-sensation)? The five roots of pleasure, etc., the five roots of faith, etc., and all undefiled roots are non-feeling. The remaining roots are either feeling or non-feeling. How many of these twenty-two roots are good, how many are unwholesome, and how many are neutral? Eight roots are good: the five roots of faith, etc., and the three undefiled roots. Eight neutral roots: the five roots of the eye, etc., the male and female roots, and the life root. The six roots should be distinguished: the mind root, the five feeling roots of pleasure, etc., are either good, unwholesome, or neutral. How many of these twenty-two roots are defiled and how many are undefiled? The five roots of faith, etc., and the roots of pleasure, joy, guarding, and mind are either defiled or undefiled. The latter three roots (unknown root, known root, and great knowing root) are always undefiled. Ten roots are defiled: eye root, ear root, nose root, tongue root, body root, male and female roots, life root, sorrow root, and suffering root. Three types of life forms initially obtain two roots: the body root and the life root. Beings born by transformation either obtain six roots, seven roots, or eight roots. Beings without form obtain six roots, beings with one form obtain seven roots, and beings with two forms obtain eight roots: the five roots of the eye, etc., as well as the life root and the male and female roots. The remaining roots are obtained sequentially. In the form realm, six roots are initially obtained: the five senses and the life root. In the formless realm, one root is initially obtained: the life root. In the neutral mind of the desire realm, four roots are obtained when gradually dying, or eight roots, or...

九或十。若善心死九。若十三若十四若十五。二十二根幾見諦斷幾思惟斷幾不斷。四根或見諦斷或思惟斷或不斷。意樂喜護根憂根。或見諦斷或思惟斷。信等五根或思惟斷或不斷。三無漏根不斷。余殘根思惟斷。

阿毗曇甘露味結使禪智品第九

九十八使二種斷。見諦斷思惟斷。二十八見苦斷。十九見習斷。十九見盡斷。二十二見道斷。十思惟斷。欲界系見苦斷十使見習斷。七使見盡斷。七使見道斷。八使思惟斷。四是三十六使欲界系。除瞋恚余殘結使色無色中各斷三十一。略言實十使。身邪邊邪邪見盜戒盜疑愛恚慢無明。云何身邪。五陰中計我。如是見謂身邪世界有邊無邊。如是見謂邊邪。無四諦因緣果報。如是見謂邪見。有漏法中計常第一。如是見謂見盜。非凈因緣中求凈道。如是見謂戒盜。未得道心癡不了。是不是有不有。是謂疑癡心。諸法中欲著是謂愛。癡心中不欲對來心忿動是謂瞋。自大心貢高是謂慢。諸法實相不知。是謂無明。是諸使欲界苦諦。一切習諦七盡諦亦爾。道諦八諸邪。疑見諦斷。欲界四思惟斷。色無色界六思惟所斷。貪恚慢無明五行斷。疑邪邪見盜四諦斷。身邪邊邪苦諦斷。戒盜苦諦道諦斷。欲界苦諦斷六五邪疑。習諦斷三二邪疑。無明二種苦諦斷。無明或遍或不遍。云何遍六

【現代漢語翻譯】現代漢語譯本九或十。如果善心死亡，則是九。如果是十三、十四或十五。二十二根中，有幾個是見諦斷（見道所斷），幾個是思惟斷（修道所斷），幾個是不斷？四根或者見諦斷，或者思惟斷，或者不斷。意根、樂根、喜根、護根、憂根，或者見諦斷，或者思惟斷。信根等五根，或者思惟斷，或者不斷。三無漏根不斷。其餘剩下的根是思惟斷。

《阿毗曇甘露味》結使禪智品第九

九十八使有兩種斷法：見諦斷和思惟斷。二十八使是見苦斷。十九使是見習斷。十九使是見盡斷。二十二使是見道斷。十使是思惟斷。欲界系中，見苦斷十使，見習斷七使，見盡斷七使，見道斷八使，思惟斷四使。這是三十六使屬於欲界系。除去瞋恚，其餘剩下的結使在色界和無色界中各斷三十一。簡略來說，實際上有十使：身見（認為五蘊是我）、邪見（不正的見解）、邊見（執著于斷常二邊的見解）、邪見（否定因果的見解）、見取見（執著于錯誤的見解）、戒禁取見（執著于錯誤的戒律）、疑（懷疑）、愛（貪愛）、恚（嗔恨）、慢（傲慢）、無明（愚癡）。什麼是身見？在五陰（五蘊）中計著有我。像這樣的見解稱為身見。認為世界有邊或無邊，像這樣的見解稱為邊見。否定四諦（苦集滅道）的因緣果報，像這樣的見解稱為邪見。在有漏法中計著常恒第一，像這樣的見解稱為見取見。在非清凈的因緣中尋求清凈的道，像這樣的見解稱為戒禁取見。未得道的心，愚癡不了知，分不清是非有無，這稱為疑。對於諸法產生慾望和執著，這稱為愛。在愚癡心中，不希望面對不喜歡的事物，內心忿怒激動，這稱為瞋。自以為是，貢高自大，這稱為慢。對於諸法的真實相狀不知曉，這稱為無明。這些使是欲界苦諦所攝。一切習諦、七盡諦也是如此。道諦是八使，諸邪見、疑是見諦斷。欲界四使是思惟斷。色界和無色界六使是思惟所斷。貪、恚、慢、無明是五行斷。疑、邪見、見取見、戒禁取見是四諦斷。身見、邊見是苦諦斷。戒禁取見是苦諦、道諦斷。欲界苦諦斷六使，五邪見和疑。習諦斷三使，二邪見和疑。無明有兩種，苦諦斷。無明或者普遍，或者不普遍。什麼是普遍的六使？

【English Translation】 English version Nine or ten. If a wholesome mind dies, then nine. If thirteen, fourteen, or fifteen. Among the twenty-two roots, how many are abandoned by seeing the truth (Sotāpanna, stream-enterer), how many by cultivation (once a stream enterer), and how many are unabandoned? Four roots are either abandoned by seeing the truth, or by cultivation, or are unabandoned. The mind-root (manindriya), pleasure-root (sukhindriya), joy-root (somanassindriya), protection-root (jīvitindriya), and sorrow-root (domanassindriya) are either abandoned by seeing the truth or by cultivation. The five roots of faith (saddhindriya) etc., are either abandoned by cultivation or are unabandoned. The three unconditioned roots are unabandoned. The remaining roots are abandoned by cultivation.

Abhidhamma-Amrita-Taste, Chapter Nine on Fetters, Meditation, and Wisdom

The ninety-eight fetters are abandoned in two ways: by seeing the truth and by cultivation. Twenty-eight fetters are abandoned by seeing suffering. Nineteen fetters are abandoned by seeing origin. Nineteen fetters are abandoned by seeing cessation. Twenty-two fetters are abandoned by seeing the path. Ten fetters are abandoned by cultivation. In the realm of desire, seeing suffering abandons ten fetters, seeing origin abandons seven fetters, seeing cessation abandons seven fetters, seeing the path abandons eight fetters, and cultivation abandons four fetters. These are the thirty-six fetters belonging to the realm of desire. Except for hatred (dosa), the remaining fetters are abandoned by thirty-one each in the realms of form and formlessness. Briefly speaking, there are actually ten fetters: self-view (sakkāya-diṭṭhi, the view that the five aggregates are 'I'), wrong view (micchā-diṭṭhi, incorrect views), extreme view (anta-gāhika-diṭṭhi, views that cling to extremes), wrong view (micchā-diṭṭhi, incorrect views), view of holding to views (diṭṭhi-parāmassa, holding onto views as supreme), view of holding to precepts and vows (sīlabbata-parāmassa, holding onto incorrect precepts and vows), doubt (vicikicchā), craving (rāga), hatred (dosa), conceit (māna), and ignorance (avijjā). What is self-view? Considering 'I' in the five aggregates (pañcakkhandha). Such a view is called self-view. Considering the world as having an end or no end, such a view is called extreme view. Denying the cause and effect of the Four Noble Truths (ariya-sacca) (suffering, origin, cessation, path), such a view is called wrong view. Considering permanence as the foremost in conditioned phenomena, such a view is called view of holding to views. Seeking a pure path in impure causes, such a view is called view of holding to precepts and vows. A mind that has not attained the path, foolishly not understanding, unable to distinguish between right and wrong, existence and non-existence, this is called doubt. Desire and attachment to phenomena, this is called craving. In a foolish mind, not wanting to face unpleasant things, the mind is angry and agitated, this is called hatred. Being self-important and arrogant, this is called conceit. Not knowing the true nature of phenomena, this is called ignorance. These fetters are included in the suffering truth of the desire realm. All the origin truth, the seven cessation truths are also like this. The path truth is eight fetters, all wrong views and doubt are abandoned by seeing the truth. Four fetters of the desire realm are abandoned by cultivation. Six fetters of the form and formless realms are abandoned by cultivation. Craving, hatred, conceit, and ignorance are abandoned by the five aggregates. Doubt, wrong view, view of holding to views, and view of holding to precepts and vows are abandoned by the Four Noble Truths. Self-view and extreme view are abandoned by the suffering truth. View of holding to precepts and vows is abandoned by the suffering and path truths. The suffering truth of the desire realm abandons six fetters, five wrong views and doubt. The origin truth abandons three fetters, two wrong views and doubt. Ignorance has two types, abandoned by the suffering truth. Ignorance is either pervasive or not pervasive. What are the pervasive six fetters?

使相應及不共無明是謂遍。云何不遍。三使相應無明是不遍。如是習三使相應及不共無明是謂遍。余殘不遍。諸使除愛恚慢。余殘一切遍。何以故。是諸使五緣。是一切遍使中二邪。及彼相應無明。自界一切遍非他界。色界亦如是。無色界一切遍使自界一切遍。余殘一切遍使自界一切遍亦緣他界。無明一切使相應因。及不共無明。三界盡諦道諦所斷。邪邪疑無明。是十八使無漏緣。余有漏緣。諸有漏緣使及彼。相應無明有漏緣。余殘無明無漏緣。一切三界結使護根相應。梵天光耀天中諸使護根相應及喜根。遍凈天諸使護根樂根相應。欲界系邪邪見無明。三根相應。喜根憂根護根。疑二根相應。憂根護根。瞋恚三根相應。憂根苦根護根。余殘欲界見諦斷。二根相應。喜根護根。欲界中思惟所斷。六識相應。除慢慢意識相應。一切見諦所斷。意識相應。十小煩惱是說纏。一瞋二自罪怖三睡四眠五調六戲七慳八嫉九無慚十無愧。云何瞋。心惡利動。云何自罪怖。畏人見聞。云何睡。心沉心重身重一切結使相應。云何眠。心合臥出不自在眠。欲界系意識相應。云何調。心不善不自與一切結使相應。云何戲。作善不善後悔。與憂根相應。云何慳。愛惜心吝。云何嫉。見他得好事不歡喜。欲使得苦。是二結欲界系思惟所斷。云何無

慚。自作惡不羞。云何無愧。作惡不愧他。是二一切不善法相應。三結愛恚無明六識相應。色界二愛無明四識相應。余殘結使意識相應。一時無礙道斷。結使作證時重作證。斷欲界結得三斷智。欲界苦諦習諦所斷一斷智。盡諦所斷二斷智。道諦所斷三斷智。色無色界四諦所斷結盡三斷智。欲界中五下分結盡七斷智。色界思惟所斷八斷智。一切結使煩惱盡九斷智。滅結無餘是謂斷智。有如是諸結使。心不相應纏心相應。是事不然一切心相應。何以故。起結使煩惱壞善法。見結使是時善法生。是故知一切結使心相應。是諸一切結使二事斷禪智相應心。云何禪斷初柔軟心。云何智分別諸法。入定一心諸法無常等觀思惟。是謂智禪智俱行共思惟得解脫。三時善精進一心護坐禪時。若心柔軟。是時應思惟精進。若心調是時應一心思惟善。若是二事俱不柔軟不調。是時放心去。譬如鍛金師持金著火中。時時囊吹。時時持水澆。時時放休。何以故。若常吹金便焦融。常水澆冷不熱。若常放不調熟。坐禪亦如是。囊吹如精進。著水澆如禪。放舍如護。何以故。常精進心調。常定一心心柔軟。常護不受諸心。是故時時勤精進。時時一心定。時時護。如是心和調。一切結使中得解脫。

阿毗曇甘露味三十七無漏人品第十

坐禪

【現代漢語翻譯】現代漢語譯本慚（Hiri）。自己做了惡事不感到羞恥，怎麼能說沒有愧（Anottappa）呢？做了惡事不以得罪他人為愧。這兩種（慚和愧）與一切不善之法相應。三種結（三結）：愛（Raga）、恚（Dosa）、無明（Avijja）與六識相應。二種（結）：愛和無明與四識相應。其餘殘餘的結使與意識相應。一時之間以無礙道斷除。結使在作證時重新作證。斷除欲界之結，得到三種斷智。欲界苦諦和習諦所斷為一種斷智。盡諦所斷為二種斷智。道諦所斷為三種斷智。色無色界四諦所斷之結盡為三種斷智。欲界中的五下分結盡為七種斷智。思惟所斷為八種斷智。一切結使煩惱盡為九種斷智。滅盡結而無剩餘，這叫做斷智。有如是種種結使，（它們）與心不相應，纏縛與心相應，這種說法是不對的，一切（結使）都與心相應。為什麼呢？因為生起結使煩惱會破壞善法，見到結使的時候善法也會生起。因此可知一切結使都與心相應。這些一切結使通過兩種方式斷除：禪定和智慧與心相應。什麼是禪定？最初是柔軟心。什麼是智慧？分別諸法。入定一心觀察諸法無常等，進行思惟。這叫做智慧，禪定和智慧共同執行，共同思惟而得到解脫。三種時候應該善用精進，一心守護坐禪的時候。如果心柔軟，這時應該思惟精進。如果心調和，這時應該一心一意思惟善法。如果這兩種情況都不具備，心既不柔軟也不調和，這時應該放鬆。譬如鍛金的工匠，把金子放在火中，時而用風箱吹火，時而用水澆，時而停下來休息。為什麼呢？如果一直吹火，金子就會燒焦融化；如果一直用水澆，金子就不能加熱；如果一直放著不管，金子就不能調煉成熟。坐禪也是這樣。風箱吹火就像精進，用水澆就像禪定，停下來休息就像守護。為什麼呢？因為一直精進，心就不能調和；一直專注于禪定，心就不能柔軟；一直守護，心就不能接受新的事物。所以要時時勤奮精進，時時一心禪定，時時守護。這樣心才能平和調順，才能從一切結使中得到解脫。

《阿毗曇甘露味》，第三十七品，無漏人品第十

坐禪

【English Translation】 English version Shame (Hiri). If one does evil and does not feel ashamed, how can one say there is no remorse (Anottappa)? To do evil and not be ashamed of offending others. These two (shame and remorse) are associated with all unwholesome dharmas. The three fetters (three bonds): attachment (Raga), aversion (Dosa), and ignorance (Avijja) are associated with the six consciousnesses. Two (fetters): attachment and ignorance are associated with the four consciousnesses. The remaining fetters are associated with the mind consciousness. They are severed at once by the path of non-obstruction. Fetters are re-attested when attesting. Severing the fetters of the desire realm, one obtains three severance knowledges. What is severed by the truths of suffering and origin in the desire realm is one severance knowledge. What is severed by the truth of cessation is two severance knowledges. What is severed by the truth of the path is three severance knowledges. The fetters severed by the four truths of the form and formless realms are three severance knowledges. The five lower fetters in the desire realm are exhausted by seven severance knowledges. What is severed by thought is eight severance knowledges. All fetters and afflictions are exhausted by nine severance knowledges. The complete cessation of fetters without remainder is called severance knowledge. There are such fetters, (they) are not associated with the mind, entanglements are associated with the mind, this statement is incorrect, all (fetters) are associated with the mind. Why? Because arising fetters and afflictions destroy wholesome dharmas, when seeing fetters, wholesome dharmas also arise. Therefore, it is known that all fetters are associated with the mind. All these fetters are severed in two ways: meditation and wisdom are associated with the mind. What is meditation? Initially, a soft mind. What is wisdom? Discriminating dharmas. Entering samadhi, with one mind observing the impermanence of dharmas, etc., and contemplating. This is called wisdom, meditation and wisdom operate together, contemplating together to attain liberation.

At three times, one should skillfully apply diligence, wholeheartedly guarding the time of seated meditation. If the mind is soft, then one should contemplate diligence. If the mind is harmonized, then one should wholeheartedly contemplate wholesome dharmas. If neither of these conditions is present, the mind is neither soft nor harmonized, then one should relax. For example, a goldsmith puts gold in the fire, sometimes using bellows to blow the fire, sometimes pouring water, sometimes stopping to rest. Why? If one keeps blowing the fire, the gold will burn and melt; if one keeps pouring water, the gold will not heat up; if one keeps leaving it alone, the gold will not be tempered and matured. Seated meditation is also like this. Blowing the bellows is like diligence, pouring water is like meditation, stopping to rest is like guarding. Why? Because if one is always diligent, the mind cannot be harmonized; if one is always focused on meditation, the mind cannot be softened; if one is always guarding, the mind cannot accept new things. Therefore, one should be diligent at times, wholeheartedly meditate at times, and guard at times. In this way, the mind can be peaceful and harmonious, and one can be liberated from all fetters.

Abhidhamma Ambrosia, Chapter 37, Section 10 on Non-Outflow People

Seated Meditation

法先繫心一處。若頂上若額端若眉間若鼻頭若心中。令心一處住。若念走攝來還著處處。是心者譬如獼猴。繫頸著柱繞柱走不得去極便住。心走亦如是。繫心著法便不去極便住。漸漸觀身痛意法。是人法意止中。淳淑一心得實智慧。觀一切行實相。生滅不住故無常。積災患故苦。內無人故空。不自在故非我。從是得暖法意中起。譬如鉆火木中生。佛法中生信凈善根。四緣觀十六行。四行觀苦諦。從因緣生不住故無常。無常力壞故苦。無人故空。不自在故非我。四行觀習諦。生相似果故習因。生死不絕故習。不可盡故有。不相似相續故緣。四行觀盡諦。一切苦患閉故盡。除一切結使火故止。勝一切法故妙。出三界故度。四行觀道諦。能到涅槃故道。非顛倒故應。聖人所行故住。能離世間惱故出。觀十六行善法常勤精進。是謂暖法。從是暖善根增勝長。是謂頂善根。信三寶。若信五陰無常若苦空非我。如是緣四諦十六行。勝暖法故說頂已增上。頂隨諦忍名忍善根。是有三種上中下。緣四諦觀。觀十六行。順諦增上善根。是名世間第一法。一心時心心數法。是謂世間第一善根。有言信等五根是世間第一法。如實義一心時心心數法。是世間第一善根。能開涅槃門。是凡夫法中第一緣。觀一諦四行。無常苦空非我。何以故。第一

無漏心緣苦諦。世間第一法亦如是。六禪地未到禪中間禪四禪。是忍頂暖善根。六地中有世間第一法。次第起無漏人。是名苦法忍。未曾見始見能忍故說忍。是初忍無礙道。次第苦法智生。實知苦相。苦法智解脫道。是二心緣欲界系苦。未知忍無礙道。未知智解脫道。是二心緣色無色界系。苦習盡道諦亦如是。是正觀諸法十六凈心。十五心中利根。是說隨法行。鈍根是說隨信行。是二人未離欲界結向第一果。欲界結使六種斷向第二果。若九種結盡向第三果。向第一果欲到十五心中行人。亦複果中間行人。是二人隨法行。隨信行到十六心中得果住。是二人先未斷結。滿十六心俱須陀洹。若斷六種結。滿十六心俱斯陀含。若斷九種結。滿十六心俱阿那含。得第三果。八十八結盡。是人無漏戒善根成就故說須陀洹。利根得果名見到。鈍根得果名信解脫。是二人若欲界系思惟斷結。不盡七死七生。若先盡三品是名家家。三死三生。八直道水流到涅槃。是中行須陀洹。六種結儘是說斯陀含。八種結儘是說一種。生欲界天還生人中便般涅槃。是名一種及斯陀含。五阿那含。中般涅槃。生般涅槃。行般涅槃。無行般涅槃。上流阿迦尼到阿那含。復有無色界生阿那含。色無色界苦盡得般涅槃不生地獄。是說阿那含。欲界結使九種。色無

【現代漢語翻譯】現代漢語譯本以無漏之心緣于苦諦（Dukkha Satya，四聖諦之一，指世間一切皆苦）。世間第一法也是如此。六禪地（Rupa Jhana，色界禪定）中的未到地定、中間禪、四禪，是忍、頂、暖、善根。六地（指欲界、色界和無色界）中存在世間第一法。次第生起無漏智慧的人，這被稱為苦法忍。因為未曾見過而開始見到，能夠忍受，所以稱為忍。這是最初的忍，是無礙道。次第生起苦法智，真實了知苦的相狀。苦法智是解脫道。這兩顆心緣于欲界所繫的苦。未知忍是無礙道，未知智是解脫道。這兩顆心緣於色界和無色界所繫的苦。對於集諦（Samudaya Satya，四聖諦之一，指苦的根源）、盡諦（Nirodha Satya，四聖諦之一，指滅苦的境界）、道諦（Magga Satya，四聖諦之一，指滅苦的方法）也是如此。這是正確觀察諸法的十六凈心。在十五心中，利根者被稱為隨法行，鈍根者被稱為隨信行。這兩種人尚未脫離欲界結，趨向第一果（須陀洹果，Sotapanna）。斷除欲界六種結使，趨向第二果（斯陀含果，Sakadagami）。如果九種結都斷盡，趨向第三果（阿那含果，Anagami）。趨向第一果，在十五心中行進的人，也處於果位中間狀態。這兩種隨法行、隨信行的人，到達十六心中獲得果位並安住。這兩種人先前未斷除結，圓滿十六心時一同成為須陀洹。如果斷除六種結，圓滿十六心時一同成為斯陀含。如果斷除九種結，圓滿十六心時一同成為阿那含，獲得第三果。八十八種結都斷盡，這個人因為無漏戒善根成就，所以被稱為須陀洹。利根者得果稱為見到，鈍根者得果稱為信解脫。這兩種人如果欲界系的思惟斷結未盡，不會超過七死七生。如果先斷除三品，這被稱為家家，三死三生，八直道水流到涅槃。這是中間行進的須陀洹。斷除六種結被稱為斯陀含。斷除八種結被稱為一種，生於欲界天，還生於人中便般涅槃。這被稱為一種和斯陀含。五種阿那含：中般涅槃、生般涅槃、行般涅槃、無行般涅槃、上流阿迦尼吒到阿那含。還有無色界生阿那含。色界和無色界的苦盡，得到般涅槃，不再生於地獄。這是所說的阿那含。欲界的結使有九種，色界和無色界...

【English Translation】 English version With undefiled mind, contemplate the Truth of Suffering (Dukkha Satya, one of the Four Noble Truths, referring to the suffering inherent in existence). The Worldly First Dharma is also like this. The Unreached Concentration, Intermediate Concentration, and the Four Jhanas (Rupa Jhana, form realm meditations) in the Six Jhana Grounds (the realms of form) are forbearance, peak, warmth, and roots of goodness. Within the six grounds (referring to the desire realm, form realm, and formless realm) exists the Worldly First Dharma. One who sequentially arises with undefiled wisdom is called the Forbearance of the Dharma of Suffering. Because one has not seen it before but now begins to see and is able to endure, it is called forbearance. This is the initial forbearance, the unobstructed path. Sequentially, the Wisdom of the Dharma of Suffering arises, truly knowing the characteristics of suffering. The Wisdom of the Dharma of Suffering is the path of liberation. These two minds are conditioned by the suffering bound to the desire realm. Not knowing forbearance is the unobstructed path, not knowing wisdom is the path of liberation. These two minds are conditioned by the suffering bound to the form and formless realms. The same applies to the Truth of Origin (Samudaya Satya, one of the Four Noble Truths, referring to the origin of suffering), the Truth of Cessation (Nirodha Satya, one of the Four Noble Truths, referring to the cessation of suffering), and the Truth of the Path (Magga Satya, one of the Four Noble Truths, referring to the path to the cessation of suffering). This is the sixteen pure minds of correct contemplation of all dharmas. Among the fifteen minds, the keen-witted are called Followers of Dharma, and the dull-witted are called Followers of Faith. These two have not yet detached from the bonds of the desire realm, heading towards the first fruit (Sotapanna, Stream-enterer). Cutting off six kinds of fetters of the desire realm, heading towards the second fruit (Sakadagami, Once-returner). If all nine fetters are exhausted, heading towards the third fruit (Anagami, Non-returner). Heading towards the first fruit, those progressing within the fifteen minds are also in an intermediate state of the fruit. These two, Followers of Dharma and Followers of Faith, attain the fruit and abide in it upon reaching the sixteenth mind. These two had not previously cut off fetters; upon completing the sixteen minds, they simultaneously become Stream-enterers. If they cut off six kinds of fetters, upon completing the sixteen minds, they simultaneously become Once-returners. If they cut off nine kinds of fetters, upon completing the sixteen minds, they simultaneously become Non-returners, attaining the third fruit. When all eighty-eight fetters are exhausted, this person is called a Stream-enterer because of the accomplishment of undefiled precepts and roots of goodness. The keen-witted attaining the fruit are called 'Seeing Attainment,' and the dull-witted attaining the fruit are called 'Faith Liberation.' If these two have not exhausted the fetters of thought bound to the desire realm, they will not exceed seven deaths and seven births. If they first cut off three grades, this is called 'Family to Family,' three deaths and three births, the eightfold noble path flows to Nirvana. This is the Stream-enterer progressing in the middle. Cutting off six kinds of fetters is called a Once-returner. Cutting off eight kinds of fetters is called 'One Seed,' born in the desire realm heavens, and then reborn in the human realm, they attain Parinirvana. These are called 'One Seed' and Once-returners. The five kinds of Non-returners: Intermediate Parinirvana, Born Parinirvana, Effort Parinirvana, Effortless Parinirvana, and Upward-flowing Akanistha reaching the Non-returner. There are also Non-returners born in the formless realm. When the suffering of the form and formless realms is exhausted, they attain Parinirvana and are no longer born in the lower realms. This is what is meant by Non-returner. The fetters of the desire realm are nine kinds, the form and formless realms...

色界亦如是。是諸結使兩道斷。無礙道解脫道。先無礙斷解脫道成就。譬如得毒蛇著瓶中蓋口。世俗道出世出世界道界道。斷欲界色無色界系諸結使。世俗道亦能斷除世界上系。八地離欲得滅盡定。是說身證阿那含。若俱解脫阿羅漢法似涅槃身中著。五下分結盡得阿那含。五上分結盡得阿羅漢。是色無色界中諸餘結。使纏縛是說心調。如金剛定次第滅智生。是時得阿羅漢果。是最上有離欲無礙道。亦最後學心是金剛定次第。初無學滅智生。我諸生盡滅。我得阿羅漢。一切結盡大小煩惱斷滅。是說阿羅漢。一切人天中應受供養。是名阿羅漢。是無學九種。一退法。二不退法。三思法。四守法。五住法。六能進法。七不動法。八慧解脫。九俱解脫。云何退法。軟智軟精進。五退具中行退道果。是謂退法。云何不退法。利智勤精進。五退具中不行不退道果。是謂不退法。云何思法。軟智軟精進。勤觀身不凈可惡。思惟自滅身。是思法。云何守法。軟智勤精進自守身。是守法。云何住法。中智中精進中道行不增減。是住法。云何能進法。少利智勤精進能得不動善。是能進法。云何不動法。利根大勤精進。先時得不動善。是不動法。云何慧解脫。不得滅盡定。是慧解脫。云何俱解脫。能得滅盡定。是俱解脫。隨信行五種阿羅漢名

【現代漢語翻譯】現代漢語譯本：也像這樣。這些煩惱的束縛通過兩條道路斷除：無礙道和解脫道。先通過無礙道斷除煩惱，然後解脫道才能成就。譬如將毒蛇放入瓶中並蓋上蓋子一樣。世俗道、出世間道、世界道界道，斷除欲界、色界、無色界所繫的各種煩惱。世俗道也能斷除世界上的上層束縛。在八地離欲之後，可以證得滅盡定。這被稱為身證阿那含（Anāgāmin，不還者）。如果既能解脫煩惱又能入滅盡定，阿羅漢（Arhat，應供）的境界就如同涅槃（Nirvana，寂滅）一樣顯現在身中。五下分結（Orambhāgiyāni pañca saṃyojanāni，導致眾生輪迴于欲界的五種煩惱）斷盡，就能證得阿那含。五上分結（Urdhambhāgiyāni pañca saṃyojanāni，導致眾生輪迴於色界和無色界的五種煩惱）斷盡，就能證得阿羅漢。在色界和無色界中，各種剩餘的煩惱、習氣和纏縛都被調伏，這被稱為心調。如同金剛定（Vajrasamādhi，一種堅固的禪定）次第滅除煩惱，智慧生起。這時就能證得阿羅漢果。這是最上等的離欲無礙道，也是最後階段的學習之心，即金剛定次第。最初的無學（Asaikkha，無須再學的聖者）滅除煩惱，智慧生起。『我的諸生已經滅盡，我已證得阿羅漢。』一切煩惱，無論大小，都已斷滅。這被稱為阿羅漢。在一切人天之中，阿羅漢都應受供養。這就是阿羅漢的含義。無學有九種：一、退法（Hānabhāgiya，可能退失果位的阿羅漢）。二、不退法（Aparihānabhāgiya，不會退失果位的阿羅漢）。三、思法（Cetobhāgiya，需要通過思維修才能保持果位的阿羅漢）。四、守法（Anurakkhabhāgiya，需要守護才能保持果位的阿羅漢）。五、住法（Thitabhāgiya，安住于果位的阿羅漢）。六、能進法（Visessabhāgiya，能夠進步的阿羅漢）。七、不動法（Acalabhāgiya，不會動搖的阿羅漢）。八、慧解脫（Paññāvimutta，僅以智慧解脫的阿羅漢）。九、俱解脫（Ubhāto-bhāga-vimutta，既以智慧解脫又以禪定解脫的阿羅漢）。什麼是退法？智慧遲鈍，精進懈怠，在五種退失之法中修行，從而退失道果。這被稱為退法。什麼是不退法？智慧敏銳，精進勤奮，不於五種退失之法中修行，因此不會退失道果。這被稱為不退法。什麼是思法？智慧遲鈍，精進懈怠，勤奮地觀察身體的不凈和可厭，思惟自身的滅亡。這是思法。什麼是守法？智慧遲鈍，精進勤奮，守護自身。這是守法。什麼是住法？智慧中等，精進中等，行於中道，不增不減。這是住法。什麼是能進法？智慧稍敏銳，精進勤奮，能夠獲得不動之善。這是能進法。什麼是不動法？根器敏銳，精進非常勤奮，先前已經獲得不動之善。這是不動法。什麼是慧解脫？沒有證得滅盡定。這是慧解脫。什麼是俱解脫？能夠證得滅盡定。這是俱解脫。隨信行（Saddhānusārī，隨信仰而行者）有五種阿羅漢的名稱。

【English Translation】 English version: It is also like that. These fetters are severed by two paths: the path of unobstructed knowledge and the path of liberation. First, the path of unobstructed knowledge severs the fetters, and then the path of liberation is accomplished. It is like putting a poisonous snake in a bottle and covering the mouth. The mundane path, the supramundane path, the path of the world realm, sever the various fetters associated with the desire realm, the form realm, and the formless realm. The mundane path can also sever the higher fetters in the world. After detachment from desire in the eight grounds, one can attain the cessation attainment (Nirodha-samāpatti). This is said to be the body-witnessing Anāgāmin (Non-Returner). If one is both liberated and has attained the cessation attainment, the state of an Arhat (Worthy One) is like Nirvana (Extinction) manifested in the body. When the five lower fetters (Orambhāgiyāni pañca saṃyojanāni) are exhausted, one attains Anāgāmin. When the five higher fetters (Urdhambhāgiyāni pañca saṃyojanāni) are exhausted, one attains Arhat. In the form and formless realms, the remaining fetters, tendencies, and entanglements are subdued, which is called mind-taming. Like the diamond-like concentration (Vajrasamādhi) gradually extinguishing defilements, wisdom arises. At this time, one attains the fruit of Arhat. This is the supreme path of detachment and unobstructed knowledge, and it is also the final stage of learning, which is the diamond-like concentration. The initial no-more-learning (Asaikkha) extinguishes defilements, and wisdom arises. 'My births are exhausted, I have attained Arhat.' All defilements, both great and small, are cut off and extinguished. This is called Arhat. Among all humans and gods, Arhats are worthy of offerings. This is the meaning of Arhat. There are nine types of no-more-learners: 1. Declining (Hānabhāgiya Arhat). 2. Non-declining (Aparihānabhāgiya Arhat). 3. Reflecting (Cetobhāgiya Arhat). 4. Guarding (Anurakkhabhāgiya Arhat). 5. Abiding (Thitabhāgiya Arhat). 6. Advancing (Visessabhāgiya Arhat). 7. Unwavering (Acalabhāgiya Arhat). 8. Wisdom-liberated (Paññāvimutta Arhat). 9. Both-ways-liberated (Ubhāto-bhāga-vimutta Arhat). What is a Declining Arhat? Dull wisdom, lax effort, practicing among the five causes of decline, thus declining from the fruit of the path. This is called a Declining Arhat. What is a Non-declining Arhat? Sharp wisdom, diligent effort, not practicing among the five causes of decline, thus not declining from the fruit of the path. This is called a Non-declining Arhat. What is a Reflecting Arhat? Dull wisdom, lax effort, diligently contemplating the impurity and repulsiveness of the body, reflecting on the destruction of oneself. This is a Reflecting Arhat. What is a Guarding Arhat? Dull wisdom, diligent effort, guarding oneself. This is a Guarding Arhat. What is an Abiding Arhat? Medium wisdom, medium effort, practicing the middle path, neither increasing nor decreasing. This is an Abiding Arhat. What is an Advancing Arhat? Slightly sharp wisdom, diligent effort, able to attain unwavering goodness. This is an Advancing Arhat. What is an Unwavering Arhat? Sharp faculties, very diligent effort, having previously attained unwavering goodness. This is an Unwavering Arhat. What is a Wisdom-liberated Arhat? Not having attained the cessation attainment. This is a Wisdom-liberated Arhat. What is a Both-ways-liberated Arhat? Able to attain the cessation attainment. This is a Both-ways-liberated Arhat. The follower of faith (Saddhānusārī) has five names for Arhat.

時解脫。是諸阿羅漢二智滅智無學直見。隨法行一種阿羅漢利根是名不時解脫。是阿羅漢三智滅智無生智無學直見。八阿羅漢愛時解脫成就不動法。成就隨信行見諦道十五心中無漏九根。是名未知根。十六心得果。是無漏九根。是名已知根。是九根俱無學法。是名大知根。得果時失向道。道中斷結使盡。二種成就。有為無為。得大果時一切失本二種得一種成就。九種斷結使諸不隱沒法。第九心一切得斷。能進法阿羅漢得不動善非余。信解脫學得利根。名見到非余。見諦道中結使各各異。無漏法各各異。以是故漸漸見諦。不一時見無礙道力得果。以是故二種果有為果無為果。

阿毗曇甘露味論捲上大正藏第 28 冊 No. 1553 阿毗曇甘露味論

阿毗曇甘露味論卷下

尊者瞿沙造

曹魏代譯失三藏名

智品第十一

十智。法智未知智等智知他人心智苦智習智盡智道智滅智無生智。云何法智。欲界系諸行苦中無漏智。欲界系諸行習中無漏智。欲界系諸行盡中無漏智。欲界系諸行道斷故。道中無漏智及法智地中無漏智。是謂法智。云何未知智。色無色界系諸行苦中無漏智。色無色界系諸行習中無漏智。色無色界系諸行盡中無漏智。色無色界系諸行道斷故。道中無漏智及

【現代漢語翻譯】現代漢語譯本：有時解脫者，是指那些阿羅漢（Arhat，已證得涅槃的聖者）具有兩種智慧：滅智和無學正見。隨法行者，屬於一種利根的阿羅漢，這被稱為不時解脫。這類阿羅漢具有三種智慧：滅智、無生智和無學正見。有八種阿羅漢通過喜愛而獲得時解脫，成就了不動法。他們成就了隨信行，在見諦道（見證真理的道路）的十五心中具備無漏九根。這被稱為未知根。在第十六心中得果。這無漏九根被稱為已知根。這九根都屬於無學法，被稱為大知根。得果時會失去向道，道中斷絕，結使（煩惱的束縛）斷盡。有兩種成就：有為和無為。獲得大果時，會失去原本的兩種，得到一種成就。九種斷結使，以及諸不隱沒法。在第九心中，一切都得到斷除。能夠進步的阿羅漢才能獲得不動善，而不是其他人。信解脫的學人才能獲得利根，被稱為見到，而不是其他人。在見諦道中，結使各有不同，無漏法也各有不同。因此，逐漸見證真理，而不是一時見證。通過無礙道的力量而得果。因此，有兩種果：有為果和無為果。

《阿毗曇甘露味論》捲上大正藏第 28 冊 No. 1553 《阿毗曇甘露味論》

《阿毗曇甘露味論》卷下

尊者瞿沙造

曹魏時代譯者佚名

智品第十一

十智：法智、未知智、等智、知他人心智、苦智、習智、盡智、道智、滅智、無生智。什麼是法智？欲界所繫諸行的苦中產生的無漏智，欲界所繫諸行的習中產生的無漏智，欲界所繫諸行的盡中產生的無漏智，欲界所繫諸行因道而斷滅，因此在道中產生的無漏智，以及法智地中產生的無漏智。這就是法智。什麼是未知智？色界和無色界所繫諸行的苦中產生的無漏智，色界和無色界所繫諸行的習中產生的無漏智，色界和無色界所繫諸行的盡中產生的無漏智，色界和無色界所繫諸行因道而斷滅，因此在道中產生的無漏智，以及...

【English Translation】 English version: 'Time-liberated' refers to those Arhats (Arhat, enlightened beings who have attained Nirvana) who possess two kinds of wisdom: the wisdom of cessation and the unconditioned right view. 'Followers of the Dharma' are a type of Arhat with sharp faculties, and they are called 'non-time-liberated'. These Arhats possess three kinds of wisdom: the wisdom of cessation, the wisdom of non-arising, and the unconditioned right view. There are eight kinds of Arhats who attain time-liberation through fondness, accomplishing the immovable Dharma. They accomplish the path of following faith, possessing the nine unconditioned roots in the fifteen minds of the path of seeing truth (the path of witnessing truth). This is called the 'unknown root'. Attaining the fruit in the sixteenth mind. These nine unconditioned roots are called the 'known root'. These nine roots all belong to the unconditioned Dharma and are called the 'great known root'. Upon attaining the fruit, the path towards enlightenment is lost, the path is cut off, and the fetters (bonds of affliction) are completely severed. There are two kinds of accomplishment: conditioned and unconditioned. Upon attaining the great fruit, the original two are lost, and one kind of accomplishment is attained. The nine kinds of severed fetters, as well as all non-obscured Dharmas. In the ninth mind, everything is severed. Only Arhats who are capable of progress can attain immovable goodness, not others. Only learners who are liberated by faith can attain sharp faculties, and they are called 'seeing', not others. In the path of seeing truth, the fetters are different from each other, and the unconditioned Dharmas are also different from each other. Therefore, truth is gradually witnessed, not witnessed all at once. The fruit is attained through the power of the unobstructed path. Therefore, there are two kinds of fruit: conditioned fruit and unconditioned fruit.

Abhidhamma-amrita-rasa-sastra Volume 1 Taisho Tripitaka Volume 28 No. 1553 Abhidhamma-amrita-rasa-sastra

Abhidhamma-amrita-rasa-sastra Volume 2

Composed by Venerable Ghosa

Translated by an anonymous translator of the Cao Wei Dynasty

Chapter 11: Wisdom

Ten Wisdoms: Dharma Wisdom, Unknown Wisdom, Equal Wisdom, Wisdom of Knowing the Minds of Others, Wisdom of Suffering, Wisdom of Accumulation, Wisdom of Cessation, Wisdom of the Path, Wisdom of Extinction, Wisdom of Non-arising. What is Dharma Wisdom? The unconditioned wisdom arising from the suffering of phenomena related to the desire realm, the unconditioned wisdom arising from the accumulation of phenomena related to the desire realm, the unconditioned wisdom arising from the cessation of phenomena related to the desire realm, the unconditioned wisdom arising in the path because phenomena related to the desire realm are severed by the path, and the unconditioned wisdom arising in the realm of Dharma Wisdom. This is Dharma Wisdom. What is Unknown Wisdom? The unconditioned wisdom arising from the suffering of phenomena related to the form and formless realms, the unconditioned wisdom arising from the accumulation of phenomena related to the form and formless realms, the unconditioned wisdom arising from the cessation of phenomena related to the form and formless realms, the unconditioned wisdom arising in the path because phenomena related to the form and formless realms are severed by the path, and...

未知智。未知智地中無漏智。是謂未知智。云何等智。一切有漏智慧。若善不善無記。是謂等智。云何知他人心智。禪中思惟力得欲界中知他心心數法。是謂知他心智。云何苦智。五受陰中無常苦空非我無漏智觀。是謂苦智。云何習智。五受陰習因有緣無漏智觀。是謂習智。云何盡智。盡止妙出無漏智觀。是謂盡智。云何道智。八直道應住出無漏智觀。是謂道智。云何滅智。見苦斷習無證思惟道。是四法中無漏智觀。是謂滅智。云何無生智。我已見苦不復更見。我已斷習不復更斷。已盡作證不復更作證。已思惟道不復更思惟道。是四法中無漏智觀。是謂無生智。是十智中二智十六行。法智未知智暖頂忍法中等智十六行。世間第一法中等智四行。余殘無行。無漏他心智四行。如道智。有漏知他心智無行。苦智四行。習智四行。盡智四行。道智四行。滅智無生智。各十四行。除空無我行。未到禪及中禪地有九智。除知他心智。餘四禪中十智。無色定八智。除法智知他人心智。第一無漏心成就一等智。第二無漏心成就三智。等智法智苦智。第三無漏心過。第四無漏心成就四智。等智法智苦智未知智。第五無漏心過。第六無漏心成就五智。等智法智苦智未知智習法智。第七無漏心過。第八無漏心亦過。第九無漏心成就六智。等

【現代漢語翻譯】現代漢語譯本什麼是未知智？在未知智的境界中，存在著無漏的智慧，這被稱為未知智。什麼是等智？一切有漏的智慧，無論是善、不善還是無記，都稱為等智。什麼是知他人心智？通過禪定中的思惟力量，在欲界中瞭解他人內心的心和心所法，這被稱為知他人心智。什麼是苦智？在五受陰（色、受、想、行、識）中，以無常、苦、空、非我的無漏智慧進行觀察，這被稱為苦智。什麼是習智？對於五受陰的生起、原因、條件，以無漏智慧進行觀察，這被稱為習智。什麼是盡智？對於滅盡、止息、殊勝、出離，以無漏智慧進行觀察，這被稱為盡智。什麼是道智？對於八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）的應行、安住、出離，以無漏智慧進行觀察，這被稱為道智。什麼是滅智？在見苦、斷習、證滅、思惟道這四法中，以無漏智慧進行觀察，這被稱為滅智。什麼是無生智？『我已經見苦，不再再見；我已經斷習，不再再斷；我已經證滅，不再再證；我已經修道，不再再修』，在這四法中，以無漏智慧進行觀察，這被稱為無生智。在這十種智慧中，有兩種智慧具有十六行相：法智（Dharma-jñāna）和未知智（Anājñāta-jñāna）。在暖位（Uṣmagata）、頂位（Mūrdhan）、忍位（Kṣānti）、世第一法位（Laukikāgradharma）中，等智（Sama-jñāna）具有十六行相。在世間第一法中，等智具有四種行相。其餘的則沒有行相。無漏的他心智（Para-citta-jñāna）具有四種行相，如同道智（Mārga-jñāna）。有漏的知他人心智沒有行相。苦智（Duhkha-jñāna）具有四種行相，習智（Samudaya-jñāna）具有四種行相，盡智（Nirodha-jñāna）具有四種行相，道智具有四種行相。滅智（Nirodha-jñāna）和無生智（Anutpāda-jñāna）各自具有十四種行相，除了空和無我行相。在未到地定（Anāgamya-dhyāna）和中間禪定（Madhyama-dhyāna）中，有九種智慧，除了知他人心智。在其餘的四禪中，有十種智慧。在無色定（Ārūpya-samāpatti）中，有八種智慧，除了法智和知他人心智。第一無漏心成就一種等智。第二無漏心成就三種智慧：等智、法智、苦智。第三無漏心已經超越。第四無漏心成就四種智慧：等智、法智、苦智、未知智。第五無漏心已經超越。第六無漏心成就五種智慧：等智、法智、苦智、未知智、習法智。第七無漏心已經超越。第八無漏心也已經超越。第九無漏心成就六種智慧：等智。

【English Translation】 English version What is Anājñāta-jñāna (Unknown Knowledge)? In the realm of Anājñāta-jñāna, there exists undefiled knowledge. This is called Anājñāta-jñāna. What is Sama-jñāna (Equal Knowledge)? All defiled knowledge, whether it is wholesome, unwholesome, or neutral, is called Sama-jñāna. What is Para-citta-jñāna (Knowledge of Others' Minds)? Through the power of contemplation in meditation, knowing the mind and mental factors of others in the desire realm is called Para-citta-jñāna. What is Duhkha-jñāna (Knowledge of Suffering)? Observing impermanence, suffering, emptiness, and non-self in the five aggregates of clinging (form, feeling, perception, mental formations, and consciousness) with undefiled knowledge is called Duhkha-jñāna. What is Samudaya-jñāna (Knowledge of the Origin of Suffering)? Observing the arising, cause, and conditions of the five aggregates of clinging with undefiled knowledge is called Samudaya-jñāna. What is Nirodha-jñāna (Knowledge of the Cessation of Suffering)? Observing cessation, stopping, excellence, and liberation with undefiled knowledge is called Nirodha-jñāna. What is Mārga-jñāna (Knowledge of the Path)? Observing the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration) in terms of what should be practiced, what should be dwelt in, and what should be liberated from, with undefiled knowledge is called Mārga-jñāna. What is Nirodha-jñāna (Knowledge of Extinction)? Observing the four truths of seeing suffering, abandoning the origin, realizing cessation, and contemplating the path with undefiled knowledge is called Nirodha-jñāna. What is Anutpāda-jñāna (Knowledge of Non-arising)? 'I have seen suffering, I will not see it again; I have abandoned the origin, I will not abandon it again; I have realized cessation, I will not realize it again; I have cultivated the path, I will not cultivate it again.' Observing these four truths with undefiled knowledge is called Anutpāda-jñāna. Among these ten kinds of knowledge, two kinds of knowledge have sixteen aspects: Dharma-jñāna and Anājñāta-jñāna. In the stages of Uṣmagata (Warmth), Mūrdhan (Peak), Kṣānti (Forbearance), and Laukikāgradharma (Supreme Worldly Dharma), Sama-jñāna has sixteen aspects. In the Supreme Worldly Dharma, Sama-jñāna has four aspects. The rest have no aspects. Undefiled Para-citta-jñāna has four aspects, like Mārga-jñāna. Defiled Para-citta-jñāna has no aspects. Duhkha-jñāna has four aspects, Samudaya-jñāna has four aspects, Nirodha-jñāna has four aspects, and Mārga-jñāna has four aspects. Nirodha-jñāna and Anutpāda-jñāna each have fourteen aspects, except for the aspects of emptiness and non-self. In Anāgamya-dhyāna (Unattained Concentration) and Madhyama-dhyāna (Intermediate Concentration), there are nine kinds of knowledge, except for Para-citta-jñāna. In the remaining four dhyānas, there are ten kinds of knowledge. In Ārūpya-samāpatti (Formless Attainments), there are eight kinds of knowledge, except for Dharma-jñāna and Para-citta-jñāna. The first undefiled mind attains one kind of Sama-jñāna. The second undefiled mind attains three kinds of knowledge: Sama-jñāna, Dharma-jñāna, and Duhkha-jñāna. The third undefiled mind has transcended. The fourth undefiled mind attains four kinds of knowledge: Sama-jñāna, Dharma-jñāna, Duhkha-jñāna, and Anājñāta-jñāna. The fifth undefiled mind has transcended. The sixth undefiled mind attains five kinds of knowledge: Sama-jñāna, Dharma-jñāna, Duhkha-jñāna, Anājñāta-jñāna, and Samudaya-dharma-jñāna. The seventh undefiled mind has transcended. The eighth undefiled mind has also transcended. The ninth undefiled mind attains six kinds of knowledge: Sama-jñāna.

智法智苦智未知智習智盡智。第十第十一無漏心過。十二無漏心成就七智。等智法智苦智未知智習智盡智道智。若已離欲曾知他人心智。二種修智。得修行修。先未得功德今得是謂得修。先得功德現在前入是謂行修。見諦道中現在前修彼即當來修。如是諸忍現在前修亦當來修。苦未知智習未知智盡未知智。是三未知智中修等智。道未知智中或修六或修七。若未離欲修六智。已離欲修七智。知他人心智過須陀洹果。十七心中修七智。除滅智無生智知他心智。是十七心中信解脫得利根時。無礙解脫兩道中修六智。除他心智等智滅智無生智。得阿那含果。解脫道中修八智。除滅智無生智。如是七地離欲時。解脫道中修八智。除滅智無生智。是謂無礙道中修七智。除他人心智滅智無生智。有想無想離欲時。八解脫道中修七智。除等智滅智無生智。九無礙道中修六智。除等智知他心智滅智無生智。初無學心中修有漏無漏諸善根。初無學心苦未知智相應。有言習未知智相應。何以故。有想無想處生緣相應。初無學心見諦八忍求覓故名見。非智滅智無生智是智非見。余殘無漏慧亦慧亦見亦智。除意識相應善有漏慧。及五邪見。余殘有漏慧。亦智亦慧非見。法智九智緣。除未知智。未知智九智緣除法智。道智九智緣除等智。苦智習智一

【現代漢語翻譯】現代漢語譯本智法智（Dharma-jnana，對法的智慧）智苦智（Dukkha-jnana，對苦的智慧）智未知智（Anvaya-jnana，類比智）智習智（Samudaya-jnana，對集（苦因）的智慧）智盡智（Nirodha-jnana，對滅的智慧）。第十和第十一（心）是無漏心（Anasrava-citta，沒有煩惱的心）的過失。十二（種）無漏心成就七智：等智（Samana-jnana，平等智）法智（Dharma-jnana）苦智（Dukkha-jnana）未知智（Anvaya-jnana）習智（Samudaya-jnana）盡智（Nirodha-jnana）道智（Magga-jnana，對道的智慧）。如果已經離欲，曾經知道他人心智，有兩種修智：得修行修（Labha-bhavana，獲得修）和修行修（Sevana-bhavana，實踐修）。先前未獲得的功德現在獲得，這被稱為得修。先前獲得的功德現在顯現，這被稱為行修。見諦道（Darsana-magga，見道）中現在顯現的修，也就是將來要修的。如同諸忍（Ksanti，忍）現在顯現的修，也是將來要修的。苦未知智（Dukkha-anvaya-jnana）習未知智（Samudaya-anvaya-jnana）盡未知智（Nirodha-anvaya-jnana），這三種未知智中修等智。道未知智（Magga-anvaya-jnana）中或者修六智，或者修七智。如果未離欲，修六智；已離欲，修七智。知他人心智（Paracitta-jnana，知他人心智）超過須陀洹果（Srotapanna-phala，入流果）。在十七心中修七智，除去滅智（Nirodha-jnana）無生智（Anutpada-jnana，無生智）知他心智（Paracitta-jnana）。在這十七心中，信解脫（Sraddhadhimukta，信解脫）獲得利根時，無礙解脫（Pratisamkhya-vimokha，擇滅解脫）兩道中修六智，除去他心智（Paracitta-jnana）等智（Samana-jnana）滅智（Nirodha-jnana）無生智（Anutpada-jnana）。獲得阿那含果（Anagami-phala，不還果），解脫道（Vimoksha-magga，解脫道）中修八智，除去滅智（Nirodha-jnana）無生智（Anutpada-jnana）。如同在七地（Saptabhumi，七地）離欲時，解脫道中修八智，除去滅智（Nirodha-jnana）無生智（Anutpada-jnana）。這被稱為無礙道（Anantarya-magga，無間道）中修七智，除去他人心智（Paracitta-jnana）滅智（Nirodha-jnana）無生智（Anutpada-jnana）。有想無想（Sanjna-asanjna，有想和無想）離欲時，八解脫道（Ashta-vimoksha-magga，八解脫道）中修七智，除去等智（Samana-jnana）滅智（Nirodha-jnana）無生智（Anutpada-jnana）。九無礙道（Nava-anantarya-magga，九無間道）中修六智，除去等智（Samana-jnana）知他心智（Paracitta-jnana）滅智（Nirodha-jnana）無生智（Anutpada-jnana）。初無學心（Asaiksa-citta，無學心）中修有漏無漏諸善根。初無學心與苦未知智（Dukkha-anvaya-jnana）相應，有人說與習未知智（Samudaya-anvaya-jnana）相應。為什麼呢？因為與有想無想處（Sanjna-asanjna-ayatana，有想無想處）的生緣相應。初無學心見諦八忍（Darsana-satya-ashta-ksanti，見諦八忍）求覓，所以名為見。非智滅智（Nirodha-jnana）無生智（Anutpada-jnana）是智非見。其餘殘餘的無漏慧（Anasrava-prajna，無漏慧）既是慧也是見也是智。除去與意識（Vijnana，意識）相應的善有漏慧（Sasrava-prajna，有漏慧）以及五邪見（Panca-mithyadristi，五邪見），其餘殘餘的有漏慧既是智也是慧，但不是見。法智（Dharma-jnana）緣九智，除去未知智（Anvaya-jnana）。未知智（Anvaya-jnana）緣九智，除去法智（Dharma-jnana）。道智（Magga-jnana）緣九智，除去等智（Samana-jnana）。苦智（Dukkha-jnana）習智（Samudaya-jnana）一（緣）。

【English Translation】 English version Dharma-jnana (Knowledge of Dharma), Dukkha-jnana (Knowledge of Suffering), Anvaya-jnana (Inferential Knowledge), Samudaya-jnana (Knowledge of the Origin of Suffering), Nirodha-jnana (Knowledge of the Cessation of Suffering). The tenth and eleventh (minds) are faults of the Anasrava-citta (undefiled mind). Twelve (types of) Anasrava-citta accomplish seven jnanas: Samana-jnana (Equal Knowledge), Dharma-jnana, Dukkha-jnana, Anvaya-jnana, Samudaya-jnana, Nirodha-jnana, Magga-jnana (Knowledge of the Path). If one has already detached from desire and has known the minds of others, there are two types of cultivation knowledge: Labha-bhavana (cultivation of attainment) and Sevana-bhavana (cultivation of practice). The merit that was not previously attained is now attained; this is called 'cultivation of attainment.' The merit that was previously attained now manifests; this is called 'cultivation of practice.' The cultivation that now manifests in the Darsana-magga (path of seeing) is what will be cultivated in the future. Just as the Ksantis (forbearances) that now manifest are also what will be cultivated in the future. Dukkha-anvaya-jnana, Samudaya-anvaya-jnana, Nirodha-anvaya-jnana: in these three Anvaya-jnanas, Samana-jnana is cultivated. In Magga-anvaya-jnana, either six or seven jnanas are cultivated. If one has not detached from desire, six jnanas are cultivated; if one has detached from desire, seven jnanas are cultivated. Paracitta-jnana (knowledge of the minds of others) exceeds the Srotapanna-phala (fruit of stream-enterer). In seventeen minds, seven jnanas are cultivated, excluding Nirodha-jnana, Anutpada-jnana (knowledge of non-arising), and Paracitta-jnana. In these seventeen minds, when the Sraddhadhimukta (faith-liberated one) attains sharp faculties, six jnanas are cultivated in the two paths of Pratisamkhya-vimokha (liberation by wisdom), excluding Paracitta-jnana, Samana-jnana, Nirodha-jnana, and Anutpada-jnana. Upon attaining the Anagami-phala (fruit of non-returner), eight jnanas are cultivated in the Vimoksha-magga (path of liberation), excluding Nirodha-jnana and Anutpada-jnana. Similarly, when detaching from desire in the seven grounds (Saptabhumi), eight jnanas are cultivated in the path of liberation, excluding Nirodha-jnana and Anutpada-jnana. This is called cultivating seven jnanas in the Anantarya-magga (path of immediate consequence), excluding Paracitta-jnana, Nirodha-jnana, and Anutpada-jnana. When detaching from desire in the realms of Sanjna-asanjna (perception and non-perception), seven jnanas are cultivated in the Ashta-vimoksha-magga (eight paths of liberation), excluding Samana-jnana, Nirodha-jnana, and Anutpada-jnana. In the Nava-anantarya-magga (nine paths of immediate consequence), six jnanas are cultivated, excluding Samana-jnana, Paracitta-jnana, Nirodha-jnana, and Anutpada-jnana. In the initial Asaiksa-citta (mind of the no-longer-learning), all wholesome roots, both Sasrava (defiled) and Anasrava (undefiled), are cultivated. The initial Asaiksa-citta is associated with Dukkha-anvaya-jnana; some say it is associated with Samudaya-anvaya-jnana. Why? Because it is associated with the arising conditions of the Sanjna-asanjna-ayatana (sphere of perception and non-perception). The initial Asaiksa-citta seeks the Darsana-satya-ashta-ksanti (eight forbearances of seeing the truth), hence it is called 'seeing.' Nirodha-jnana and Anutpada-jnana are jnana but not seeing. The remaining Anasrava-prajna (undefiled wisdom) is both wisdom, seeing, and jnana. Except for the Sasrava-prajna (defiled wisdom) associated with Vijnana (consciousness) and the Panca-mithyadristi (five wrong views), the remaining Sasrava-prajna is both jnana and wisdom, but not seeing. Dharma-jnana conditions nine jnanas, excluding Anvaya-jnana. Anvaya-jnana conditions nine jnanas, excluding Dharma-jnana. Magga-jnana conditions nine jnanas, excluding Samana-jnana. Dukkha-jnana and Samudaya-jnana condition one (another).

切有漏法緣。余殘智十智緣。等智他心智滅智無生智。二智盡法智道法智。能滅三界結。六通四通。等智身通耳通眼通宿命通他心通。五智法智未知智道智等智他心智漏盡通。無漏九智除等智。四意止身意止八智。除他心智盡智。痛意止心意止九智。除盡智。法意止十智四辯法辯辭辯。等智應辯義辯。各十智愿智七智。除他心智滅智無生智。十力第一力十智知。二力三力四力五力六力九智除盡智。七力十智。八力九力一智等智。十力九智除等智。第一無畏十智知。二無畏九智知除等智。三無畏八智知除道智盡智。四無畏八智知除苦智習智。

阿毗曇甘露味禪定品第十二

得禪定一心心不分散智慧清凈。譬如油燈離風處明清凈。云何禪定。八禪定四禪四無色定。四禪初禪二三四禪。是諸禪定三禪味凈。無漏愛相應是謂有味。善有漏禪是謂凈。無煩惱是謂無漏。有頂中二種定。有味及凈。無無漏定善法。空閑靜處坐若立若臥若行若步定意智巧心中軟信。如是心應入禪定。禪相應欲精進念慧一心。是諸善法。趣初禪定。離欲離惡不善法。有覺有觀離欲生得喜樂。是謂初禪。染著外入是謂貪慾。瞋恚睡眠調戲疑。此諸蓋是謂惡不善法。是二內外惡法斷是謂離。心迴轉緣是謂覺。心受行思惟是謂觀。惡不善法斷。力

【現代漢語翻譯】現代漢語譯本：與有漏法相關的因緣。剩餘的智慧與十智相關聯：等智（平等智，understanding of equality）、他心智（knowing the minds of others）、滅智（knowledge of cessation）、無生智（knowledge of non-arising）。二智，即盡法智（knowledge of the exhaustion of defilements）和道法智（knowledge of the path）。能夠滅除三界之結縛。六神通和四神通：等智、身通（ability to transform the body）、耳通（divine hearing）、眼通（divine sight）、宿命通（knowledge of past lives）、他心通（knowing the minds of others）。五智：法智（knowledge of the law）、未知智（knowledge of the unknown）、道智（knowledge of the path）、等智、他心智、漏盡通（exhaustion of outflows）。無漏九智，除了等智。四意止（four foundations of mindfulness）：身意止（mindfulness of the body）與八智相關聯，除了他心智和盡智。痛意止（mindfulness of feeling）和心意止（mindfulness of the mind）與九智相關聯，除了盡智。法意止（mindfulness of phenomena）與十智相關聯。四辯才：法辯（eloquence regarding the Dharma）、辭辯（eloquence regarding language）、等智、應辯（eloquence in response）、義辯（eloquence regarding meaning），各自與十智相關聯。愿智（knowledge of aspiration）與七智相關聯，除了他心智、滅智和無生智。十力（ten powers of a Buddha）中的第一力與十智相關聯。第二力、第三力、第四力、第五力、第六力與九智相關聯，除了盡智。第七力與十智相關聯。第八力和第九力與一智，即等智相關聯。第十力與九智相關聯，除了等智。第一無畏（first fearlessness of a Buddha）與十智相關聯。第二無畏與九智相關聯，除了等智。第三無畏與八智相關聯，除了道智和盡智。第四無畏與八智相關聯，除了苦智（knowledge of suffering）和習智（knowledge of the origin of suffering）。

《阿毗曇·甘露味禪定品》第十二

獲得禪定，一心不分散，智慧清凈。譬如油燈在沒有風的地方，光明清凈。什麼是禪定？八禪定：四禪（four dhyanas）和四無色定（four formless attainments）。四禪：初禪（first dhyana）、二禪（second dhyana）、三禪（third dhyana）、四禪（fourth dhyana）。這些禪定中，三禪是味凈的。與無漏愛相應的稱為『有味』。善的有漏禪稱為『凈』。沒有煩惱的稱為『無漏』。有頂（highest realm of existence）中有兩種定：有味和凈。沒有無漏定善法。在空閑安靜的地方，坐著、站著、躺著、行走、緩步，以堅定的意念和巧妙的智慧，心中柔軟而有信心。這樣，心應當進入禪定。與禪相應的有欲、精進、念、慧、一心。這些善法，趨向初禪定。離開慾望，離開邪惡不善之法，有覺（initial application of thought）、有觀（sustained application of thought），因離欲而生得喜樂。這就是初禪。染著外境稱為貪慾。瞋恚、睡眠、調戲、疑，這些蓋障稱為邪惡不善之法。斷除這兩種內外惡法，稱為『離』。心迴轉緣取對像稱為『覺』。心感受、行動、思惟稱為『觀』。惡不善法斷除的力量。

【English Translation】 English version: Conditions related to defiled (with outflows) dharmas. The remaining wisdom is related to the ten wisdoms: Equality Wisdom (understanding of equality), Wisdom of Knowing Others' Minds, Wisdom of Cessation, Wisdom of Non-arising. Two wisdoms, namely, Wisdom of the Exhaustion of Defilements and Wisdom of the Path. Able to extinguish the bonds of the three realms. Six supernormal powers and four supernormal powers: Equality Wisdom, Ability to Transform the Body, Divine Hearing, Divine Sight, Knowledge of Past Lives, Knowing Others' Minds. Five wisdoms: Wisdom of the Law, Wisdom of the Unknown, Wisdom of the Path, Equality Wisdom, Wisdom of Knowing Others' Minds, Exhaustion of Outflows. Nine undefiled wisdoms, except for Equality Wisdom. Four Foundations of Mindfulness: Mindfulness of the Body is associated with eight wisdoms, except for Wisdom of Knowing Others' Minds and Wisdom of Exhaustion. Mindfulness of Feeling and Mindfulness of the Mind are associated with nine wisdoms, except for Wisdom of Exhaustion. Mindfulness of Phenomena is associated with ten wisdoms. Four Eloquences: Eloquence Regarding the Dharma, Eloquence Regarding Language, Equality Wisdom, Eloquence in Response, Eloquence Regarding Meaning, each associated with ten wisdoms. Wisdom of Aspiration is associated with seven wisdoms, except for Wisdom of Knowing Others' Minds, Wisdom of Cessation, and Wisdom of Non-arising. The first of the Ten Powers (of a Buddha) is associated with the ten wisdoms. The second, third, fourth, fifth, and sixth powers are associated with nine wisdoms, except for Wisdom of Exhaustion. The seventh power is associated with ten wisdoms. The eighth and ninth powers are associated with one wisdom, namely, Equality Wisdom. The tenth power is associated with nine wisdoms, except for Equality Wisdom. The First Fearlessness (of a Buddha) is associated with the ten wisdoms. The Second Fearlessness is associated with nine wisdoms, except for Equality Wisdom. The Third Fearlessness is associated with eight wisdoms, except for Wisdom of the Path and Wisdom of Exhaustion. The Fourth Fearlessness is associated with eight wisdoms, except for Wisdom of the Knowledge of Suffering and Wisdom of the Knowledge of the Origin of Suffering.

Abhidhamma: Chapter 12 - The Taste of Ambrosia in Concentration

Attaining concentration, with a mind that is unified and not scattered, and with wisdom that is pure. It is like an oil lamp in a windless place, where the light is clear and pure. What is concentration? Eight concentrations: the four dhyanas (four levels of meditative absorption in the form realm) and the four formless attainments (four levels of meditative absorption in the formless realm). The four dhyanas: the first dhyana, second dhyana, third dhyana, and fourth dhyana. Among these concentrations, the third dhyana is pure in taste. That which is associated with undefiled love is called 'having taste'. Wholesome defiled concentration is called 'pure'. That which is without afflictions is called 'undefiled'. In the Peak of Existence (highest realm of existence), there are two kinds of concentration: having taste and pure. There is no undefiled wholesome dharma. In a secluded and quiet place, sitting, standing, lying down, walking, or pacing, with steadfast intention and skillful wisdom, with a soft and trusting heart. In this way, the mind should enter into concentration. Associated with concentration are desire, effort, mindfulness, wisdom, and one-pointedness of mind. These wholesome dharmas lead towards the first dhyana. Separating from desires, separating from evil and unwholesome dharmas, with initial application of thought and sustained application of thought, born of separation from desires, there is joy and pleasure. This is the first dhyana. Attachment to external objects is called greed. Anger, sleepiness, restlessness, and doubt, these hindrances are called evil and unwholesome dharmas. Cutting off these two kinds of internal and external evil dharmas is called 'separation'. The mind turning towards and taking an object is called 'initial application of thought'. The mind experiencing, acting, and thinking is called 'sustained application of thought'. The power to cut off evil and unwholesome dharmas.

得禪是謂離欲。心生悅是謂喜。身心安隱是謂樂。心繫緣中是謂一心。是初禪五支。淫慾大苦罪不樂離力安隱出。如是思惟欲等。諸善法心中生。是謂得初禪道。是三痛根相應。喜樂護根。樂根三識身相應。眼耳身識。喜根意識相應。護根四識相應。是初禪有別身別想有別身一想。四心初禪眼耳身意。是謂初禪諸覺觀。滅內凈一心無覺無觀定生得喜樂相應。是謂二禪覺觀。如前說。斷卻是謂滅。諸地信無垢是謂內清凈。意識系緣不散是謂一心。喜樂支如前說。是二痛根相應。喜根護根。別身一想喜相應。根本近地護根相應。除滅覺觀垢。除滅思惟功德。是道趣二禪。離喜垢故。護行下受身樂無漏人。是說樂護念下樂入三禪。離喜如前說。護心放舍樂二種痛樂不煩惱。是樂身中行念守看。是樂難知實法。是故無漏說樂。亦行護欲等諸善法。是道趣三禪。觀喜惡罪不喜樂觀禪。止樂護念智一心。是謂五支如前說。是謂三禪。斷樂苦先滅憂喜根。護念凈入四禪。欲等諸善法。亦復觀樂苦垢不苦不樂。善止是道入四禪。四支護念善智一心禪力滅喘息。是謂四禪。一切禪支善。未到禪地有覺有觀。中間禪無覺有觀。是二地護根相應。未到禪地二種凈無漏非味。四禪中三種味凈無漏。是謂禪法。離色憶亦觀無量空。入空定觀色垢空

處善止。觀是道趣空定。憶無量識入識處。觀空處垢識處善止。觀是道趣識定。無量識行是為苦。憶不用處行入不用定。觀無量識處垢。不用處善止。觀是道趣不用定。有想處病無想處癡。如是思惟入有想無想定。觀不用處垢。有想無想善止。觀是道趣有想無想定。是謂有想無想定。趣涅槃道二種。一觀身不凈。二念數息。身意止中第一二解脫。四除入中廣說不凈法。入定數息一二乃到十念。守出入息如守門人。觀一切法起滅。是二相自相六種分別。觀身無常苦空非我。如是一切諸法觀。恐畏世界漸漸滅垢。行善法起至涅槃。未到禪地中間禪地四禪地三無色地有二種。有漏無漏。有頂一切有漏十想。無常苦苦無我。觀食一切世間不可樂不凈死斷無慾儘想。憶念諸行無常。是謂無常想。憶念生等苦滿世間。是謂苦想。憶念內外無常苦不自在空。是謂苦無我想。憶念多勤苦得食啖時不凈。是謂觀食想。憶念生老病死等怖畏種種煩惱滿世界。是謂一切世間不可樂想。自身內實觀。是謂不凈想。憶念一切生必得死。是謂死想。憶念滅一切煩惱善止。是謂斷想。憶念非常離欲。是謂無慾想。憶念五受陰更不生盡止妙離涅槃。是謂儘想。是十想常憶念得盡苦際。

阿毗曇甘露味雜定品第十三

三昧等通一切入。陰入智

【現代漢語翻譯】現代漢語譯本善於止息。觀察此為通往空定的道路。憶念無量之識，進入識處（四禪定之一，專注于無量識）。觀察空處（專注于空無邊處）的垢染，識處善於止息。觀察此為通往識定的道路。無量的識行是苦。憶念不用處（無所有處），進入不用定（無所有處定）。觀察無量識處的垢染，不用處善於止息。觀察此為通往不用定的道路。有想處（有想有想處）是病，無想處（無想處）是癡。如此思惟，進入有想無想定（非想非非想處定）。觀察不用處的垢染，有想無想處善於止息。觀察此為通往有想無想定（非想非非想處定）的道路。這就是所謂的有想無想定（非想非非想處定）。通往涅槃的道路有兩種：一是觀察身體不凈，二是念誦數息。身意止（身念處）中，第一和第二種是解脫。在四除入（四種去除對色等外境貪戀的禪定）中，廣泛地講述不凈法。進入禪定數息，從一到二，乃至到十念。守護出入息，如同守護門戶的人。觀察一切法的生滅。這是二相（總相和別相），自相（事物自身獨有的性質）有六種分別。觀察身體無常、苦、空、非我。像這樣觀察一切諸法。恐懼世界，漸漸滅除垢染。行善法，直至涅槃。未到禪地（未達到禪定的境界），中間禪地（欲界定、未到地定），四禪地（色界四禪），三無色地（空無邊處定、識無邊處定、無所有處定）有兩種：有漏（有煩惱）和無漏（無煩惱）。有頂（非想非非想處）一切有漏十想：無常、苦、苦無我。觀察食物，一切世間不可樂，不凈，死亡，斷滅，無慾，儘想。憶念諸行無常，這稱為無常想。憶念生等苦滿世間，這稱為苦想。憶念內外無常、苦、不自在、空，這稱為苦無我想。憶念多勤苦得食啖時不凈，這稱為觀食想。憶念生老病死等怖畏種種煩惱滿世界，這稱為一切世間不可樂想。自身內實觀，這稱為不凈想。憶念一切生必得死，這稱為死想。憶念滅一切煩惱善止，這稱為斷想。憶念非常離欲，這稱為無慾想。憶念五受陰更不生盡止妙離涅槃，這稱為儘想。這十想常憶念，可以得到盡苦的邊際。

《阿毗曇甘露味雜定品》第十三

三昧等通一切入。陰入智

【English Translation】 English version 'Skillfully ceasing. Observing this is the path leading to the emptiness samadhi. Recalling the immeasurable consciousness, entering the realm of consciousness (one of the four formless realms, focusing on infinite consciousness). Observing the defilement of the realm of emptiness (focusing on the sphere of infinite space), skillfully ceasing in the realm of consciousness. Observing this is the path leading to the consciousness samadhi. The immeasurable activity of consciousness is suffering. Recalling the realm of no-thingness (the sphere of nothingness), entering the samadhi of no-thingness (the meditation on the sphere of nothingness). Observing the defilement of the realm of immeasurable consciousness, skillfully ceasing in the realm of no-thingness. Observing this is the path leading to the samadhi of no-thingness. The realm of perception (the realm of perception and non-perception) is sickness, the realm of non-perception (the realm of non-perception) is delusion. Thinking in this way, entering the realm of perception and non-perception (the realm of neither perception nor non-perception). Observing the defilement of the realm of no-thingness, skillfully ceasing in the realm of perception and non-perception. Observing this is the path leading to the realm of perception and non-perception (the realm of neither perception nor non-perception). This is what is called the realm of perception and non-perception (the realm of neither perception nor non-perception).' 'There are two paths leading to Nirvana: one is observing the impurity of the body, and the other is mindfulness of breathing. In the mindfulness of the body (body contemplation), the first and second are liberation. In the four removals (four meditations to remove attachment to external objects such as form), the impure dharma is extensively discussed. Entering meditation and counting breaths, from one to two, up to ten thoughts. Guarding the incoming and outgoing breaths, like a gatekeeper guarding the gate. Observing the arising and ceasing of all dharmas. These are the two characteristics (general and specific), and the self-characteristics (the unique qualities of things) have six distinctions. Observing the body as impermanent, suffering, empty, and non-self. Observing all dharmas in this way. Fearing the world, gradually eliminating defilements. Practicing good dharmas, until Nirvana. Not yet reaching the meditation ground (not yet reaching the state of meditation), the intermediate meditation ground (desire realm concentration, preliminary concentration), the four meditation grounds (the four dhyanas of the form realm), the three formless realms (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness) have two types: with outflows (with afflictions) and without outflows (without afflictions). The peak (neither perception nor non-perception) has all outflows, ten thoughts: impermanence, suffering, suffering non-self. Observing food, all the world is unpleasant, impure, death, cessation, without desire, the thought of exhaustion.' 'Recalling the impermanence of all actions, this is called the thought of impermanence. Recalling the suffering of birth, etc., filling the world, this is called the thought of suffering. Recalling the impermanence, suffering, non-self, and emptiness within and without, this is called the thought of suffering non-self. Recalling the impurity of eating food after much hard work, this is called the thought of contemplating food. Recalling the fear of birth, old age, sickness, death, etc., and all kinds of afflictions filling the world, this is called the thought of the unpleasantness of all the world. Truly observing within oneself, this is called the thought of impurity. Recalling that all beings must die, this is called the thought of death. Recalling the cessation of all afflictions and skillful cessation, this is called the thought of cessation. Recalling the extraordinary detachment from desire, this is called the thought of no desire. Recalling that the five aggregates of sensation will no longer arise, cease, be wonderful, be detached, and Nirvana, this is called the thought of exhaustion. These ten thoughts are constantly recalled, and one can reach the end of suffering.'

《Abhidhamma Ambrosia Miscellaneous Samadhi Chapter》Thirteenth

Samadhi, etc., penetrates all entrances. Aggregate, entrance, wisdom.

解脫禪。三三昧空三昧無愿三昧無想三昧。心繫緣無漏故是謂三昧。一心觀五受陰空無我非我。是謂空三昧。入是三昧不願淫怒癡更有生。是謂無愿三昧。是三昧緣離十想法。云何十想。色等五塵。男女生老無常。是謂無想三昧。空三昧二行。空行無我行。無愿三昧十行。無常苦行亦習道行。無想三昧盡四行。四等慈悲喜護。自得快樂事念與一切眾生。是有三種心。先所親眷屬。次及中人後怨家賊。一心思惟。一切三界眾生身及怨家等無異。除內瞋恚。是慈等相應痛想行識。能起正語正業。亦不相應諸行。是謂慈等。一心思惟。三界眾生身心種辛苦欲拔濟。如是思惟能除外惱。是悲等相應痛想行識。能起正語正業。亦不相應諸行。是謂悲等。一心思惟。三界眾生歡喜得樂能除憂苦。喜等相應痛想行識。能起正語正業。亦不相應諸行。是謂喜等。一心思惟。三界眾生樂苦喜放護。能除欲瞋。護等相應痛想行識。能起正語正業。亦不相應諸行。是謂護等。六通神足天眼天耳識宿命他心智漏盡通。除第六通。余殘凡夫亦得。云何神足通是有三種。一者飛行二變化三聖人通有三種飛行。一自身去譬如飛鳥。二於此土忽然不現到他方。三心力自在如屈申臂。是謂諸佛神通非余道。常觀身空學輕舉。是道趣神通。能大能小能多少能

【現代漢語翻譯】現代漢語譯本解脫禪。有三種三昧：空三昧、無愿三昧、無想三昧。心專注于無漏的境界，這就叫做三昧。一心觀照五受陰（色、受、想、行、識）是空性的，沒有『我』，也不是屬於『我』的，這就叫做空三昧。進入這種三昧，就不再希望有淫慾、嗔怒、愚癡等再生起，這就叫做無愿三昧。這種三昧的所緣是遠離十種想法。什麼是十種想法呢？就是色等五塵（色、聲、香、味、觸），以及男女、生、老、無常。這就叫做無想三昧。空三昧有兩種行相：空行、無我行。無愿三昧有十種行相：無常行、苦行，以及習道行。無想三昧有四種行相。四等是指慈、悲、喜、護。自己得到快樂時，要想著給予一切眾生。有三種心：先是親近的眷屬，其次是中間的人，最後是怨家仇敵。一心思惟，一切三界眾生的身體，以及怨家等，都沒有差別，去除內心的嗔恚。這就是慈等相應的痛想行識，能夠發起正語、正業，也不相應于各種行為，這就叫做慈等。一心思惟，三界眾生身心遭受各種辛苦，想要拔除救濟他們。這樣思惟能夠去除外在的煩惱。這就是悲等相應的痛想行識，能夠發起正語、正業，也不相應于各種行為，這就叫做悲等。一心思惟，三界眾生歡喜得到快樂，能夠去除憂愁痛苦。喜等相應的痛想行識，能夠發起正語、正業，也不相應于各種行為，這就叫做喜等。一心思惟，三界眾生對於快樂、痛苦、喜悅都放下守護，能夠去除慾望和嗔恨。護等相應的痛想行識，能夠發起正語、正業，也不相應于各種行為，這就叫做護等。六通是指神足通、天眼通、天耳通、識宿命通、他心智通、漏盡通。除了第六通（漏盡通），其餘的凡夫也能得到。什麼是神足通？有三種：一是飛行，二是變化，三是聖人的神通。飛行有三種：一是自身離地而去，譬如飛鳥；二是在此土忽然消失，到達他方；三是心力自在，如屈伸手臂。這就是諸佛的神通，不是其他道所能達到的。常常觀照身體是空性的，學習輕舉，這就是通往神通的道路。能夠變大變小，能夠變多變少。

【English Translation】 English version Liberation Dhyana. There are three Samadhis: Empty Samadhi, Wishless Samadhi, and Thoughtless Samadhi. When the mind is connected to the unconditioned, it is called Samadhi. To contemplate with a focused mind that the five aggregates of sensation (form, feeling, perception, mental formations, and consciousness) are empty, without a 'self,' and not belonging to 'self,' is called Empty Samadhi. Entering this Samadhi means no longer wishing for lust, anger, or delusion to arise again, which is called Wishless Samadhi. The object of this Samadhi is to be free from ten thoughts. What are the ten thoughts? They are the five sense objects (form, sound, smell, taste, and touch), as well as male and female, birth, old age, and impermanence. This is called Thoughtless Samadhi. Empty Samadhi has two aspects: emptiness and selflessness. Wishless Samadhi has ten aspects: impermanence, suffering, and the practice of the path. Thoughtless Samadhi has four aspects. The four immeasurables are loving-kindness (慈, Ci), compassion (悲, Bei), joy (喜, Xi), and equanimity (護, Hu). When one attains happiness, one should think of giving it to all beings. There are three types of beings: first, close relatives; second, neutral people; and third, enemies and adversaries. Contemplate with a focused mind that the bodies of all beings in the three realms, including enemies, are no different, and eliminate inner hatred. This is the corresponding feeling, perception, mental formations, and consciousness of loving-kindness, which can initiate right speech and right action, and does not correspond to various actions. This is called loving-kindness, etc. Contemplate with a focused mind that beings in the three realms are suffering various hardships in body and mind, and desire to liberate and rescue them. Such contemplation can remove external afflictions. This is the corresponding feeling, perception, mental formations, and consciousness of compassion, which can initiate right speech and right action, and does not correspond to various actions. This is called compassion, etc. Contemplate with a focused mind that beings in the three realms rejoice in attaining happiness and can remove sorrow and suffering. The corresponding feeling, perception, mental formations, and consciousness of joy can initiate right speech and right action, and does not correspond to various actions. This is called joy, etc. Contemplate with a focused mind that beings in the three realms let go of and protect happiness, suffering, and joy, and can remove desire and hatred. The corresponding feeling, perception, mental formations, and consciousness of equanimity can initiate right speech and right action, and does not correspond to various actions. This is called equanimity, etc. The six supernormal powers (六通, Liu Tong) are: the power of miraculous abilities (神足通, Shenzutong), the power of the divine eye (天眼通, Tianyantong), the power of the divine ear (天耳通, Tianertong), the power of knowing past lives (識宿命通, Shisumingtong), the power of knowing the minds of others (他心智通, Taxinzhītong), and the power of the extinction of outflows (漏盡通, Loujintong). Except for the sixth power (the extinction of outflows), ordinary people can also attain the others. What is the power of miraculous abilities? There are three types: first, flying; second, transformation; and third, the supernormal powers of the saints. There are three types of flying: first, leaving the ground like a bird; second, suddenly disappearing from this land and arriving in another place; and third, the freedom of mental power, like bending and stretching an arm. This is the supernormal power of the Buddhas, which cannot be attained by other paths. Constantly contemplate that the body is empty and learn to levitate, which is the path to supernormal powers. One can become large or small, one can become many or few.

少多。能轉作種種物。是謂變化神通。凡夫人變化至七日。不過七日滅。佛佛弟子自在變化。變化時觀世間凈作不凈。不凈作凈。除凈不凈念心念護。是謂聖人神通。是三種通從四神足力生。一切色緣漸漸得輕舉。諸佛一時得。天眼通自眼邊。色界四大造凈生得天眼。自地下地近遠徹視。見一切細微色。憶念日月星宿火明珠。是道得天眼通。天耳通自耳邊。色界四大造凈生得天耳。天人地獄餓鬼畜生種種聲憶念識知。是道趣天耳通。識宿命通念先世事所來生處。是道趣宿命通。知他人心通。常念他染污心及他清凈心悉知。自心生滅能分別知。是道趣知他心通。三界漏一切我盡。如是知五受陰無常等憶念。是道得漏盡通。宿命通及天眼漏盡是謂明。宿命通知因緣世次第是謂明。天眼通知因緣如行業得報是謂明。漏盡通欲界色無色界漏盡我盡諸漏是謂明。十一切入。憶念一切地不念余。是謂地一切入。乃至識一切入亦如是。八解脫。內有色想外觀色。內無色想外觀色。凈解脫作證四無色定滅盡定。是謂八解脫。緣觀轉心得解脫。是謂解脫。觀內色不凈及觀外色。是謂初解脫。不觀內色觀外色不凈。是第二解脫。分別觀內外色一切凈色。是第三解脫。四無色定四解脫滅盡解脫。內有色想外觀色少好醜。是緣勝知見第一除入。

【現代漢語翻譯】現代漢語譯本：少多（多少）。能轉作種種物。這叫做變化神通。凡夫人的變化最多七日，但不過七日就會消滅。佛和佛的弟子能自在變化。變化時觀察世間，將清凈的看作不清凈，將不清凈的看作清凈，去除清凈與不清凈的念頭，守護心念。這叫做聖人的神通。這三種神通從四神足的力量產生。一切色緣漸漸變得輕舉。諸佛能一時獲得。天眼通從眼睛旁邊，四大（地、水、火、風）造作清凈而生得天眼。從地下到地上，近處遠處都能徹視，見到一切細微的顏色。憶念日月星宿火明珠。通過這種方法得到天眼通。天耳通從耳朵旁邊，四大造作清凈而生得天耳。天人、地獄、餓鬼、畜生種種聲音，憶念並識別知曉。通過這種方法趣向天耳通。識宿命通，憶念前世的事情，所來之處和生處。通過這種方法趣向宿命通。知他人心通。常常念他人染污的心以及他人清凈的心，全部知曉。自己心的生滅能夠分別知曉。通過這種方法趣向知他人心通。三界（欲界、色界、無色界）的煩惱一切我都已斷盡。像這樣知曉五受陰（色、受、想、行、識）的無常等並憶念。通過這種方法得到漏盡通。宿命通以及天眼、漏盡，這叫做明。宿命通知曉因緣世的次第，這叫做明。天眼通知曉因緣，如行業得到報應，這叫做明。漏盡通，欲界色無色界的煩惱斷盡，我斷盡，各種煩惱斷盡，這叫做明。十一切入。憶念一切地，不念其他，這叫做地一切入。乃至識一切入也是這樣。八解脫。內有色想，外觀看色。內無色想，外觀看色。清凈解脫作證，四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定），滅盡定。這叫做八解脫。緣觀轉變心得到解脫。這叫做解脫。觀察內在色不凈以及觀察外在色。這叫做初解脫。不觀察內在色，觀察外在色不凈。這叫做第二解脫。分別觀察內外色一切清凈色。這叫做第三解脫。四無色定，四解脫，滅盡解脫。內有色想，外觀看色，少許好醜。這是緣勝知見第一除入。

【English Translation】 English version: 'Shao duo' (more or less). Able to transform into various things. This is called transformation 'shentong' (supernatural power). An ordinary person's transformation lasts up to seven days, but it will disappear after seven days. Buddhas and Buddha's disciples can transform freely. When transforming, observe the world, regarding the pure as impure, and the impure as pure, removing the thoughts of pure and impure, and guarding the mind. This is called the 'shentong' (supernatural power) of a sage. These three kinds of 'shentong' (supernatural power) arise from the power of the four 'shenzoku' (psychic powers). All 'rupa' (form) conditions gradually become light and elevated. All Buddhas can obtain them at once. 'Tianyan tong' (divine eye) arises from the side of the eye, the four great elements (earth, water, fire, wind) creating purity and giving rise to 'tianyan' (divine eye). From underground to above ground, near and far can be seen through, seeing all subtle colors. Remembering the sun, moon, stars, fire, and bright pearls. This is the way to obtain 'tianyan tong' (divine eye). 'Tian'er tong' (divine ear) arises from the side of the ear, the four great elements creating purity and giving rise to 'tian'er' (divine ear). The various sounds of 'deva' (heavenly beings), hell, 'preta' (hungry ghosts), and animals are remembered and recognized. This is the way to approach 'tian'er tong' (divine ear). 'Su ming tong' (knowledge of past lives), remembering the events of past lives, the place of origin and birth. This is the way to approach 'su ming tong' (knowledge of past lives). 'Zhi ta ren xin tong' (knowledge of others' minds). Constantly thinking of others' defiled minds and others' pure minds, knowing all. The arising and ceasing of one's own mind can be distinguished and known. This is the way to approach 'zhi ta ren xin tong' (knowledge of others' minds). The 'asrava' (outflows, defilements) of the three realms (desire realm, form realm, formless realm) are all exhausted by me. Knowing in this way the impermanence of the five 'skandha' (aggregates) (form, feeling, perception, volition, consciousness) and remembering them. This is the way to obtain 'lou jin tong' (extinction of outflows). 'Su ming tong' (knowledge of past lives) as well as 'tianyan' (divine eye) and 'lou jin' (extinction of outflows) are called 'ming' (clear knowledge). 'Su ming tong' (knowledge of past lives) knows the order of causes and conditions in the world, this is called 'ming' (clear knowledge). 'Tianyan' (divine eye) knows the causes and conditions, such as the retribution obtained from karma, this is called 'ming' (clear knowledge). 'Lou jin tong' (extinction of outflows), the 'asrava' (outflows, defilements) of the desire realm, form realm, and formless realm are exhausted, I am exhausted, all 'asrava' (outflows, defilements) are exhausted, this is called 'ming' (clear knowledge). The ten 'kasina' (totality). Remembering all earth, not thinking of anything else, this is called earth 'kasina' (totality). And so on, the consciousness 'kasina' (totality) is also like this. The eight 'vimoksha' (deliverances). Having the perception of form internally, viewing form externally. Having no perception of form internally, viewing form externally. Pure 'vimoksha' (deliverance) is realized, the four 'arupa samapatti' (formless attainments) (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception), 'nirodha samapatti' (cessation attainment). These are called the eight 'vimoksha' (deliverances). Conditioned observation transforms the mind and attains 'vimoksha' (deliverance). This is called 'vimoksha' (deliverance). Observing the impurity of internal form and observing external form. This is called the first 'vimoksha' (deliverance). Not observing internal form, observing the impurity of external form. This is the second 'vimoksha' (deliverance). Discriminatingly observing all pure forms of internal and external form. This is the third 'vimoksha' (deliverance). The four 'arupa samapatti' (formless attainments), the four 'vimoksha' (deliverances), 'nirodha vimoksha' (cessation deliverance). Having the perception of form internally, viewing form externally, slightly good or bad. This is the first 'adhimoksha' (resolution) of the 'ayatana' (sphere) of surpassing knowledge and vision.

內有色想外觀色無量好醜。是緣勝知見第二除入。內無色想外觀色少好醜。是緣勝知見第三除入。內無色想外觀色無量好醜。是緣勝知見第四除入。內無色想外觀色青是緣勝知見第五除入。黃赤白亦如是。內不除色想外凈少色觀。一無量緣。二內除色想外凈少色觀。三無量緣。四餘青黃赤白憶念。四除入凈緣勝。是故說除入。好色形像端正除垢故解脫。是謂除入。名別三解脫四除入。八一切入凈解脫攝。十智如前說。三等慈悲護及五通。根本四禪中有。六地中法智未到禪中間禪根本四禪。喜等第一第二解脫。初四除入禪初禪二禪中有餘殘除入凈解脫八一切入第四禪中有。余殘解脫二一切入自名攝。滅盡解脫有頂中攝。三三昧七智漏盡通九地中攝。除有頂中等智。十地中有無色界三解脫。或有漏或無漏。餘三解脫八除入十一切入有漏。有頂中一切有漏鈍不捷疾。是故有漏。滅盡定無智慧。是故有漏。五通中多無記心四等緣眾生。是故有漏。欲愛未盡三界結使成就。欲愛已盡色無色界結使成就。色愛盡無色界結使成就。無色界愛盡三界結使不成就。欲界愛盡凈無漏初禪成就。如是一切地中聖人無漏成就。聖人生上下地無漏成就。求得五通四等下地結垢不成就。世俗道依未到禪地離下地欲。如是一切地無漏道依根本禪地。自

【現代漢語翻譯】現代漢語譯本內心有對色的想法，向外觀看有數量限制的好與醜的色（rupa，物質現象）。這是憑藉殊勝的知見而進行的第二種除入（kasina，遍處）。內心沒有對色的想法，向外觀看少量的好與醜的色。這是憑藉殊勝的知見而進行的第三種除入。內心沒有對色的想法，向外觀看沒有數量限制的好與醜的色。這是憑藉殊勝的知見而進行的第四種除入。內心沒有對色的想法，向外觀看青色。這是憑藉殊勝的知見而進行的第五種除入。黃色、紅色、白色也是如此。內心不去除對色的想法，向外觀看清凈的少量色，以一或無量為所緣。內心去除對色的想法，向外觀看清凈的少量色，以三或無量為所緣。其餘的青、黃、赤、白，憶念四種除入的清凈所緣更為殊勝。因此說為除入。美好的色，形象端正，去除垢染，因此得到解脫。這就是所謂的除入。名稱上區分三種解脫和四種除入。八種一切入（ayatana，處）包含在清凈解脫之中。十種智慧如前所述。三種等心（samatha，止）慈悲喜捨和五種神通（abhijna，超自然能力），存在於根本四禪（jhana，禪那）之中。六地（bhumi，層次）中的法智（dharma-jnana，法智）存在於未到禪（upacara samadhi，近行定）、中間禪（antarajjhana，中間禪）、根本四禪之中。喜等（指喜受）存在於第一禪和第二禪的解脫中。最初的四種除入存在於初禪和二禪之中，其餘的除入清凈解脫存在於八種一切入和第四禪之中。其餘的解脫包含在兩種一切入的自名之中。滅盡解脫（nirodha-samapatti，滅盡定）包含在有頂天（abhavagra，非想非非想處）之中。三種三昧（samadhi，定）七種智慧和漏盡通（asava-khaya，漏盡通）包含在九地之中，除了有頂天中的等智。十地中存在有漏或無漏的三種解脫。其餘的三種解脫，八種除入和十種一切入是有漏的。有頂天中的一切都是有漏的，遲鈍而不敏捷。因此是有漏的。滅盡定中沒有智慧，因此是有漏的。五種神通中大多是無記心（avyakrta，無記），四種等心以眾生為所緣，因此是有漏的。欲愛（kama-tanha，欲愛）沒有斷盡，三界的結使（samyojana，結縛）成就。欲愛已經斷盡，色愛（rupa-tanha，色愛）和無色愛（arupa-tanha，無色愛）的結使成就。色愛斷盡，無色愛的結使成就。無色愛斷盡，三界的結使不成就。欲界愛斷盡，清凈無漏的初禪成就。像這樣，一切地中的聖人（ariya，聖者）都成就無漏。聖人生於上下地，成就無漏。求得五種神通和四種等心，下地的結垢不成就。世俗道（lokiya-magga，世俗道）依靠未到禪地，脫離下地的慾望。像這樣，一切地的無漏道（lokuttara-magga，出世間道）依靠根本禪地。自

【English Translation】 English version Internally having the thought of form, outwardly contemplating form with limited good and bad qualities. This is the second liberation through overcoming (kasina, totality) by means of superior knowledge and vision. Internally not having the thought of form, outwardly contemplating form with a small amount of good and bad qualities. This is the third liberation through overcoming by means of superior knowledge and vision. Internally not having the thought of form, outwardly contemplating form with unlimited good and bad qualities. This is the fourth liberation through overcoming by means of superior knowledge and vision. Internally not having the thought of form, outwardly contemplating the color blue. This is the fifth liberation through overcoming by means of superior knowledge and vision. The same applies to yellow, red, and white. Internally not removing the thought of form, outwardly contemplating pure form with a small amount, with one or unlimited as the object. Internally removing the thought of form, outwardly contemplating pure form with a small amount, with three or unlimited as the object. For the remaining blue, yellow, red, and white, the recollection of the pure object of the four liberations through overcoming is more superior. Therefore, it is called liberation through overcoming. Beautiful form, with a proper appearance, is freed from defilement, and thus liberation is attained. This is what is called liberation through overcoming. The names distinguish between the three liberations and the four liberations through overcoming. The eight all-embracing spheres (ayatana, sense fields) are included within pure liberation. The ten kinds of wisdom have been described previously. The three kinds of equanimity (samatha, tranquility), loving-kindness, compassion, sympathetic joy, and equanimity, as well as the five supernormal powers (abhijna, higher knowledges), exist within the four fundamental jhanas (jhana, meditative absorptions). The Dharma-knowledge (dharma-jnana, knowledge of the law) in the six planes (bhumi, levels) exists within the access concentration (upacara samadhi, threshold concentration), the intermediate jhana (antarajjhana, intermediate absorption), and the four fundamental jhanas. Joy, etc. (referring to the feeling of joy) exists in the first and second jhana liberations. The first four liberations through overcoming exist in the first and second jhanas, while the remaining pure liberations through overcoming exist in the eight all-embracing spheres and the fourth jhana. The remaining liberations are included within the self-named two all-embracing spheres. The cessation of perception and feeling (nirodha-samapatti, cessation attainment) is included within the peak of existence (abhavagra, the realm of neither perception nor non-perception). The three kinds of concentration (samadhi, meditative concentration), the seven kinds of wisdom, and the extinction of defilements (asava-khaya, destruction of the outflows) are included within the nine planes, except for the equanimity-knowledge in the peak of existence. In the ten planes, there exist defiled or undefiled three liberations. The remaining three liberations, the eight liberations through overcoming, and the ten all-embracing spheres are defiled. Everything in the peak of existence is defiled, dull, not quick or agile. Therefore, it is defiled. There is no wisdom in the cessation attainment, therefore it is defiled. In the five supernormal powers, most minds are neutral (avykrta, indeterminate), and the four kinds of equanimity have beings as their object, therefore they are defiled. If craving for sensual pleasure (kama-tanha, craving for sense objects) has not been exhausted, the fetters (samyojana, bonds) of the three realms are accomplished. If craving for sensual pleasure has been exhausted, the fetters of craving for form (rupa-tanha, craving for form) and craving for formless existence (arupa-tanha, craving for formless existence) are accomplished. If craving for form has been exhausted, the fetters of craving for formless existence are accomplished. If craving for formless existence has been exhausted, the fetters of the three realms are not accomplished. If craving for the desire realm has been exhausted, the pure and undefiled first jhana is accomplished. In this way, the noble ones (ariya, spiritually advanced beings) in all planes accomplish the undefiled. Noble ones born in higher or lower planes accomplish the undefiled. Seeking to attain the five supernormal powers and the four kinds of equanimity, the defilements of the lower planes are not accomplished. The mundane path (lokiya-magga, worldly path) relies on the access concentration plane, separating from the desires of the lower planes. In this way, the supramundane path (lokuttara-magga, transcendental path) of all planes relies on the fundamental jhana plane. Self

地亦上地離欲。如是一切地。是故凡夫有頂中不能離欲。暖法頂法忍法世間第一法離欲。人修有漏禪定二時。現在未來。見諦道中苦習盡。未知智中現在前修無漏智。未來二種有漏無漏智。余殘心中現前無漏未來無漏。世尊弟子若離欲愛。依未到禪地現在前修有漏道。未來修有漏無漏道。第九解脫道現在修有漏道。未來修有漏無漏。初禪及修無漏未到禪。若依未到禪現在修無漏道。未來修有漏無漏道。第九解脫道中現在前修無漏道。未來修有漏無漏道。初禪世尊弟子若離初禪愛慾。依未到二禪地現在前修有漏道。未來修有漏無漏道。第九解脫道中現在前修有漏道。未來修無漏。三種初禪及修凈無漏第二禪。若離初禪愛。依無漏道趣二禪。自地修無漏。他地修有漏無漏道。第九解脫道中現在前修無漏道。未來修無漏。三種初禪及凈無漏第二禪。乃至不用處。離欲亦復如是。有頂中離欲時。修一切無漏禪定。第九解脫道中現在前修無漏道。未來修無漏。及修三界系善根二十三種定。有味八凈八無漏七一切無漏七地無漏自然因。自地無漏。自地無漏三種因。相應因共有因自然因。第一有味定。第一有味定因非他因第一凈定。第一凈定因非他因。第一無漏定。次第起六種定。第一禪二種凈無漏。如是第二第三禪。無漏第二禪次

【現代漢語翻譯】現代漢語譯本地亦如上地一樣，遠離慾望。一切地都是如此。因此，凡夫在有頂天中不能遠離慾望。修習暖法、頂法、忍法、世間第一法的人，可以逐漸離欲。修習有漏禪定的人，在兩個時間段（現在和未來）中，于見諦道中滅除苦、集（苦的根源）。在未知智中，現在修習無漏智，未來修習兩種（有漏和無漏）智。在其餘的心中，現在修習無漏，未來修習無漏。世尊的弟子如果離欲愛，依靠未到地禪定，現在修習有漏道，未來修習有漏和無漏道。在第九解脫道中，現在修習有漏道，未來修習有漏和無漏道。初禪以及修習無漏的未到地禪定，如果依靠未到地禪定，現在修習無漏道，未來修習有漏和無漏道。在第九解脫道中，現在修習無漏道，未來修習有漏和無漏道。世尊的弟子如果遠離初禪的愛慾，依靠未到二禪地，現在修習有漏道，未來修習有漏和無漏道。在第九解脫道中，現在修習有漏道，未來修習無漏。三種初禪以及修習清凈無漏的第二禪，如果遠離初禪的愛，依靠無漏道趣向二禪，在自地修習無漏，在他地修習有漏和無漏道。在第九解脫道中，現在修習無漏道，未來修習無漏。三種初禪以及清凈無漏的第二禪，乃至不用處（Akinchannyayatana，無所有處定）。離欲也是如此。在有頂天中離欲時，修習一切無漏禪定。在第九解脫道中，現在修習無漏道，未來修習無漏。以及修習三界系善根二十三種定：有味（Svadana，有味定）八種、凈（Subha，凈定）八種、無漏（Anasrava，無漏定）七種、一切無漏（Sarva-anasrava，一切無漏定）七地無漏自然因。自地無漏，自地無漏三種因：相應因、共有因、自然因。第一有味定，第一有味定因非他因，第一凈定，第一凈定因非他因，第一無漏定，次第生起六種定，第一禪二種凈無漏。如是第二第三禪，無漏第二禪次。

【English Translation】 English version The earth is also like the upper earth, free from desire. All earths are like this. Therefore, ordinary people in Akanistha (Akanistha, the highest of the form realm heavens) cannot be free from desire. Those who cultivate the Warmth Dharma (Usma-dharma, 暖法), Peak Dharma (Murddha-dharma, 頂法), Patience Dharma (Ksanti-dharma, 忍法), and the World's Supreme Dharma (Laukikagradharma, 世間第一法) can gradually be free from desire. Those who cultivate contaminated (with outflows) meditative stabilizations (Samskrta-dhyana-samapatti, 有漏禪定) in two time periods (present and future), in the Path of Seeing the Truth (Darsana-marga, 見諦道) extinguish suffering and its origin (苦習). In the Knowledge of the Unknown (Ajñata-jñana, 未知智), one cultivates uncontaminated (without outflows) wisdom (Anasrava-jñana, 無漏智) in the present, and in the future, one cultivates two kinds of wisdom (contaminated and uncontaminated). In the remaining minds, one cultivates uncontaminated wisdom in the present and uncontaminated wisdom in the future. If the disciples of the World-Honored One are free from desire for love, relying on the Unreached Dhyana Ground (Anagami-dhyana-bhumi, 未到禪地), they cultivate the contaminated path in the present and the contaminated and uncontaminated paths in the future. In the Ninth Path of Liberation (Navama-vimukti-marga, 第九解脫道), they cultivate the contaminated path in the present and the contaminated and uncontaminated paths in the future. The First Dhyana (Prathama-dhyana, 初禪) and the Unreached Dhyana cultivated with the uncontaminated, if relying on the Unreached Dhyana Ground, they cultivate the uncontaminated path in the present and the contaminated and uncontaminated paths in the future. In the Ninth Path of Liberation, they cultivate the uncontaminated path in the present and the contaminated and uncontaminated paths in the future. If the disciples of the World-Honored One are free from the desire for love of the First Dhyana, relying on the Unreached Second Dhyana Ground (未到二禪地), they cultivate the contaminated path in the present and the contaminated and uncontaminated paths in the future. In the Ninth Path of Liberation, they cultivate the contaminated path in the present and the uncontaminated in the future. The three kinds of First Dhyana and the Second Dhyana cultivated with pure uncontaminated, if free from the love of the First Dhyana, relying on the uncontaminated path, they proceed to the Second Dhyana, cultivating the uncontaminated in their own ground and the contaminated and uncontaminated paths in other grounds. In the Ninth Path of Liberation, they cultivate the uncontaminated path in the present and the uncontaminated in the future. The three kinds of First Dhyana and the pure uncontaminated Second Dhyana, and even up to the Realm of No-Thingness (Akinchannyayatana, 無所有處定). Being free from desire is also like this. When being free from desire in Akanistha, one cultivates all uncontaminated meditative stabilizations. In the Ninth Path of Liberation, one cultivates the uncontaminated path in the present and the uncontaminated in the future. And one cultivates the twenty-three kinds of good roots bound to the Three Realms (Tridhatu, 三界): eight kinds of Savadana (Svadana, 有味定), eight kinds of Subha (Subha, 凈定), seven kinds of Anasrava (Anasrava, 無漏定), seven grounds of Sarva-anasrava (Sarva-anasrava, 一切無漏定) uncontaminated natural cause. Uncontaminated in one's own ground, three causes of uncontaminated in one's own ground: corresponding cause, common cause, natural cause. The first Savadana-samapatti (有味定), the cause of the first Savadana-samapatti is not another cause, the first Subha-samapatti (凈定), the cause of the first Subha-samapatti is not another cause, the first Anasrava-samapatti (無漏定), six kinds of samapatti arise in sequence, the first dhyana two kinds of pure uncontaminated. Likewise, the Second and Third Dhyanas, the uncontaminated Second Dhyana next.

第生八地。自地二上地四下地二。無漏第三禪第四禪空處定。次第生十上地四下地四自地二。無漏識處次第生九。上地三下地四自地二。無漏不用處定次第生七。上地一下地四自地二。第四無色定次第生六。下地四自地二。凈禪亦如是。有味次第生二。自地有味亦復凈。如是一切地諸禪定凈無漏。一切緣一切法緣。有味自地。自地有味緣亦復凈。緣有味不能無漏緣諸凈。無漏無色定不緣有漏地。有味無色定自地有味緣。及緣凈不能緣無漏。四等八除入三解脫八一切入。是諸法一切欲界緣。五通欲色界緣。一切薰禪無漏禪薰有漏禪。得四禪人先薰第四禪后薰下三禪。得五凈居報。不動法阿羅漢。得一切禪定。是能得頂禪。能住壽亦能捨壽。愿智從心所愿。盡知去來今諸法。多知未來法。四辯法辯辭辯應辯義辯。令他心不起恚。是謂無諍。四禪中攝。亦復欲界愿智第四禪攝。亦復欲界法辯辭辯欲界攝。及梵天中餘二辯九地攝。欲界四禪四無色凈禪二時。得離欲時得生時。得有味禪二時。得退時得生時。得無漏禪二種得。若退時得若離欲得九地攝。無漏能斷結使。變化有十四心。色界十心欲界四心。初禪有二變化心。初禪一欲界一。二禪有三變化心。二禪一初禪一欲界一。三禪有四變化心。三禪一二禪一初禪一欲界一。四禪

【現代漢語翻譯】現代漢語譯本生於八地（指色界和無色界）。從自地（指自身所處的禪定之境）生起二種，從上地生起四種，從下地生起二種。無漏的第三禪、第四禪、空無邊處定，次第生起十種，從上地生起四種，從下地生起四種，從自地生起二種。無漏的識無邊處定次第生起九種，從上地生起三種，從下地生起四種，從自地生起二種。無漏的無所有處定次第生起七種，從上地生起一種，從下地生起四種，從自地生起二種。第四無色定次第生起六種，從下地生起四種，從自地生起二種。凈禪（指無漏禪）也是如此。有味禪（指有漏禪）次第生起二種，自地的有味禪也同樣是清凈的。像這樣，一切地（指三界九地）的諸禪定，清凈和無漏，一切緣一切法緣。有味禪只緣自地。自地的有味禪緣也是清凈的。緣有味禪不能緣無漏禪，緣諸清凈禪。無漏無色定不緣有漏地。有味無色定緣自地的有味禪，以及緣清凈禪，不能緣無漏禪。四等（四無量心：慈、悲、喜、舍）、八除入（八背舍）、三解脫（三三昧：空、無相、無愿）、八一切入（八勝處），這些法一切都緣欲界。五通（天眼通、天耳通、他心通、宿命通、神足通）緣欲界。一切薰禪（指通過禪定熏修）無漏禪薰有漏禪。得到四禪的人，先薰第四禪，然後薰下三禪。得到五凈居天（色界天）的果報。不動法阿羅漢（指證得阿羅漢果位且修習不動法者），得到一切禪定。是能得到頂禪（指非想非非想處定）。能住壽（能自在決定壽命長短），也能捨壽（能自在捨棄壽命）。愿智（一種神通智慧）從心所愿，盡知過去、現在、未來諸法。多知未來法。四辯（四無礙解：法無礙解、義無礙解、辭無礙解、樂說無礙解）：法辯、辭辯、應辯、義辯。令他人心中不起嗔恚，這叫做無諍。四禪中攝。也包括欲界的愿智，第四禪攝。也包括欲界的法辯、辭辯，欲界攝，以及梵天中的其餘二辯，九地攝。欲界、四禪、四無色定、凈禪，二時得：得離欲時，得生時。得有味禪，二時：得退時，得生時。得無漏禪，二種得：若退時得，若離欲得，九地攝。無漏禪能斷結使（煩惱）。變化有十四心：十心欲界，四心。初禪有二變化心：初禪一心，欲界一心。二禪有三變化心：二禪一心，初禪一心，欲界一心。三禪有四變化心：三禪一心，二禪一心，初禪一心，欲界一心。四禪

【English Translation】 English version Born in the eight grounds (referring to the form and formless realms). From the self-ground (referring to the state of Samadhi one is in), two arise; from the upper ground, four arise; from the lower ground, two arise. The undefiled (Anasrava) third Dhyana, fourth Dhyana, and the Station of Boundless Space, sequentially give rise to ten: four from the upper ground, four from the lower ground, and two from the self-ground. The undefiled Station of Boundless Consciousness sequentially gives rise to nine: three from the upper ground, four from the lower ground, and two from the self-ground. The undefiled Station of No-thingness sequentially gives rise to seven: one from the upper ground, four from the lower ground, and two from the self-ground. The fourth Formless Samadhi sequentially gives rise to six: four from the lower ground, and two from the self-ground. Pure Dhyana (referring to undefiled Dhyana) is also like this. Dhyana with flavor (referring to defiled Dhyana) sequentially gives rise to two; the self-ground's Dhyana with flavor is also pure. Like this, all the Dhyanas and Samadhis of all grounds (referring to the nine grounds of the three realms), pure and undefiled, all condition all Dharma conditions. Dhyana with flavor only conditions the self-ground. The self-ground's Dhyana with flavor condition is also pure. Conditioning Dhyana with flavor cannot condition undefiled Dhyana, conditioning all pure Dhyanas. Undefiled Formless Samadhi does not condition defiled grounds. Formless Samadhi with flavor conditions the self-ground's Dhyana with flavor, and conditions pure Dhyana, but cannot condition undefiled Dhyana. The Four Immeasurables (loving-kindness, compassion, joy, equanimity), the Eight Deliverances (eight Vimokshas), the Three Liberations (three Samadhis: emptiness, signlessness, wishlessness), the Eight All-pervading Stations (eight Abhibhayatanas), all these Dharmas condition the desire realm. The Five Supernormal Powers (divine eye, divine ear, knowing others' minds, remembering past lives, and magical powers) condition the desire realm. All cultivation of Dhyana, undefiled Dhyana cultivates defiled Dhyana. Those who attain the four Dhyanas first cultivate the fourth Dhyana, then cultivate the lower three Dhyanas. They obtain the retribution of the Five Pure Abodes (in the form realm). An Arhat of Unwavering Dharma (referring to one who has attained Arhatship and practices the Unwavering Dharma) obtains all Dhyanas and Samadhis. They are able to attain the Peak of Existence (referring to the Station of Neither Perception nor Non-perception). They can abide in life (can freely determine the length of life), and can also relinquish life (can freely relinquish life). The Wisdom of Aspiration (a kind of supernormal wisdom) fulfills the wishes of the mind, fully knowing all Dharmas of the past, present, and future. Knowing much about future Dharmas. The Four Eloquences (four unobstructed knowledges: knowledge of Dharma, knowledge of meaning, knowledge of expression, and knowledge of ready eloquence): eloquence of Dharma, eloquence of expression, eloquence of responsiveness, and eloquence of meaning. Causing no anger to arise in the minds of others, this is called non-contention. Included within the four Dhyanas. Also including the Wisdom of Aspiration of the desire realm, included within the fourth Dhyana. Also including the eloquence of Dharma and eloquence of expression of the desire realm, included within the desire realm, and the remaining two eloquences in the Brahma realm, included within the nine grounds. The desire realm, the four Dhyanas, the four Formless Stations, and pure Dhyana are attained at two times: at the time of abandoning desire, and at the time of being born. Dhyana with flavor is attained at two times: at the time of regression, and at the time of being born. Undefiled Dhyana is attained in two ways: if attained at the time of regression, or if attained at the time of abandoning desire, included within the nine grounds. Undefiled Dhyana can sever the bonds (afflictions). Transformation has fourteen minds: ten minds in the desire realm, four minds. The first Dhyana has two transformation minds: one mind in the first Dhyana, one mind in the desire realm. The second Dhyana has three transformation minds: one mind in the second Dhyana, one mind in the first Dhyana, one mind in the desire realm. The third Dhyana has four transformation minds: one mind in the third Dhyana, one mind in the second Dhyana, one mind in the first Dhyana, one mind in the desire realm. The fourth Dhyana

有五變化心。四禪一三禪一二禪一初禪一欲界一。何等禪成就。是果下地變化心。成就三禪地住。梵天識現在前能見聞。爾時成就。即滅爾時不成就。

阿毗曇甘露味三十七品第十四

意止意斷神足根力覺道。是七法到涅槃。是中七覺無漏。六當分別或有漏或無漏。有言。七覺意八直道一切無漏。余殘當分別。四意止一切地禪定中有攝四種智常念守。是謂念止。三種念身中行智慧。是謂身念止。如是痛心法念止。是謂四念止。以何等故。不說三念止若五念止。以破四顛倒故說四念止云何身念止。凈想顛倒壞故。身實相觀三十六不凈。若死蟲生臭爛骨在等。如是觀身凈想顛倒壞。云何痛念止。觀諸有痛生住滅苦。樂痛中淫慾使。苦痛中瞋恚使。不苦不樂痛中無明使。觀無常苦空無我。是謂痛念止。云何心念止。觀染污心不染污心。若一心若散心苦無常等觀。是謂心念止。云何法念止。觀內法觀外法。觀內外法。若觀去來法。若觀諸結使幾斷幾不斷。若觀苦無常。觀習因緣觀盡止。是謂法念止。云何四意斷。心中生惡不善法欲除卻。欲勤精進位制心住善法。未生惡不善法莫令生。勤精進位制心住善法。未生善法欲使生。勤精進住善法。已生善法念住莫失。增長廣大勤精進住善法。是謂四意斷。云何四神足。欲定精

【現代漢語翻譯】現代漢語譯本：有五種變化的心。四禪（Catuttha Jhana，第四禪）一種，三禪（Tatiya Jhana，第三禪）一種，二禪（Dutiya Jhana，第二禪）一種，初禪（Pathama Jhana，第一禪）一種，欲界（Kāmadhātu，眾生輪迴的最低層）一種。哪種禪定成就了呢？是果位之下的地界變化心。成就三禪地而住，梵天（Brahmā，色界天的眾生）的意識顯現於前，能夠見聞。那時成就，立即滅盡時就不成就。

《阿毗曇甘露味》第三十七品第十四

意止（Sati-patthana，念住）、意斷（Sammappadhana，正勤）、神足（Iddhipada，如意足）、根（Indriya，根）、力（Bala，力）、覺（Bojjhanga，覺支）、道（Magga，道）。這七法能到達涅槃（Nibbana，寂滅）。這其中，七覺支是無漏的。六種應當分別，或者是有漏的，或者是無漏的。有人說，七覺支和八正道（Atthangika-magga，八聖道）一切都是無漏的。其餘剩下的應當分別。四意止在一切地界的禪定中都有攝取，四種智慧常常唸誦守護。這叫做念止。三種念在身中執行智慧。這叫做身念止。像這樣，痛念止、心念止、法念止。這叫做四念止。因為什麼緣故，不說三種念止或者五種念止呢？因為要破除四顛倒（Vipallasa，四種顛倒的知見），所以說四念止。什麼是身念止呢？因為凈想（Subha-sañña，對不凈之物的錯誤認知）顛倒壞滅的緣故，觀察身體的真實相是三十六種不凈之物。或者觀察死亡、蟲生、腐臭、腐爛的骨頭存在等等。像這樣觀察身體，凈想顛倒就壞滅了。什麼是痛念止呢？觀察諸種感受的生起、住留、滅去是苦的。在快樂的感受中，有淫慾的隨眠（Anusaya，潛在的煩惱）。在痛苦的感受中，有瞋恚的隨眠。在不苦不樂的感受中，有無明的隨眠。觀察無常、苦、空、無我。這叫做痛念止。什麼是心念止呢？觀察染污的心和不染污的心。或者一心，或者散亂的心，觀察苦、無常等等。這叫做心念止。什麼是法念止呢？觀察內法，觀察外法。觀察內外法。或者觀察過去、未來法。或者觀察諸種結使（Samyojana，束縛眾生的煩惱）斷了多少，沒有斷多少。或者觀察苦、無常。觀察習（Samudaya，苦的生起）因緣，觀察盡（Nirodha，苦的止息）。這叫做法念止。什麼是四意斷呢？心中生起的惡不善法想要去除，想要勤奮精進，制止心住在善法上。未生起的惡不善法不要讓它生起，勤奮精進，制止心住在善法上。未生起的善法想要讓它生起，勤奮精進住在善法上。已經生起的善法念住不要失去，增長廣大，勤奮精進住在善法上。這叫做四意斷。什麼是四神足呢？欲定（Chanda-samadhi，欲定），精

【English Translation】 English version: There are five kinds of changing minds: one of the Fourth Jhana (Catuttha Jhana), one of the Third Jhana (Tatiya Jhana), one of the Second Jhana (Dutiya Jhana), one of the First Jhana (Pathama Jhana), and one of the desire realm (Kāmadhātu, the lowest level of sentient being's rebirth). Which Jhana is accomplished? It is the changing mind of the realm below the fruition. One dwells in the realm of the Third Jhana, and the consciousness of Brahma (Brahmā, beings in the Form Realm) appears before them, enabling them to see and hear. It is accomplished at that time, and not accomplished when it immediately ceases.

Abhidhamma Amrita Taste, Chapter 37, Section 14

Mindfulness (Sati-patthana), right effort (Sammappadhana), bases of power (Iddhipada), faculties (Indriya), powers (Bala), factors of enlightenment (Bojjhanga), and the path (Magga). These seven dharmas lead to Nirvana (Nibbana, liberation). Among these, the seven factors of enlightenment are unconditioned. The six should be distinguished as either conditioned or unconditioned. Some say that the seven factors of enlightenment and the Noble Eightfold Path (Atthangika-magga) are all unconditioned. The remaining should be distinguished. The four mindfulnesses are included in all realms of meditation, and the four kinds of wisdom are constantly recited and guarded. This is called mindfulness of the body. Three kinds of mindfulness operate with wisdom in the body. This is called mindfulness of the body. Likewise, mindfulness of feeling, mindfulness of mind, and mindfulness of phenomena. These are called the four mindfulnesses. Why are three or five mindfulnesses not mentioned? Because the four inversions (Vipallasa, distorted perceptions) are to be broken, therefore the four mindfulnesses are mentioned. What is mindfulness of the body? Because the inversion of the perception of beauty (Subha-sañña, the false perception of beauty in what is impure) is destroyed, one observes the true nature of the body as thirty-six impure things. Or one observes death, worms, decay, rotting bones, and so on. By observing the body in this way, the inversion of the perception of beauty is destroyed. What is mindfulness of feeling? One observes that the arising, abiding, and ceasing of all feelings are suffering. In pleasant feelings, there is the underlying tendency (Anusaya, latent defilements) of lust. In painful feelings, there is the underlying tendency of hatred. In neither-pleasant-nor-painful feelings, there is the underlying tendency of ignorance. One observes impermanence, suffering, emptiness, and non-self. This is called mindfulness of feeling. What is mindfulness of mind? One observes the defiled mind and the undefiled mind. Whether the mind is concentrated or scattered, one observes suffering, impermanence, and so on. This is called mindfulness of mind. What is mindfulness of phenomena? One observes internal phenomena, external phenomena. One observes internal and external phenomena. Or one observes past and future phenomena. Or one observes how many fetters (Samyojana, bonds that bind beings to samsara) have been broken and how many have not been broken. Or one observes suffering, impermanence. One observes the cause of arising (Samudaya, the origin of suffering), and one observes cessation (Nirodha, the cessation of suffering). This is called mindfulness of phenomena. What are the four right efforts? When evil and unwholesome dharmas arise in the mind, one desires to eliminate them, one desires to be diligent and energetic, and one restrains the mind from dwelling on wholesome dharmas. Unarisen evil and unwholesome dharmas should not be allowed to arise, one should be diligent and energetic, and one restrains the mind from dwelling on wholesome dharmas. Unarisen wholesome dharmas should be made to arise, one should be diligent and energetic and dwell on wholesome dharmas. Arisen wholesome dharmas should be maintained without loss, increased and expanded, and one should be diligent and energetic and dwell on wholesome dharmas. These are called the four right efforts. What are the four bases of power? Desire concentration (Chanda-samadhi), energy

進定心定勤慧定從是得一切功德。是謂四神足。欲定斷諸行。成就第一神足。欲作是謂欲。心不分散是謂定。欲精進念慧喜猗。是謂諸行合欲定。如是精進心慧欲大欲得定故。是謂欲定。如是精進心慧。是謂四神足。信精進念定慧。是謂五根。四不壞信中有信。是謂信根。四意精進。是謂精進根。四念止中念不忘。是謂念根。四禪定中一心。是謂定根。四諦中慧。是謂慧根。根利疾第一。是謂根義。信等五力惡不善法不能壞。是謂力。小是根大是力。念擇法精進喜猗定護。是謂七覺。云何念。念有為法生滅種種罪涅槃至妙。是謂念覺。是中分別思惟。是謂擇法覺。是中思惟勤精進。是謂精進覺。是中得善法味歡悅。是謂喜覺。是中思惟身心輕軟安隱隨定是謂猗覺。是中因緣攝心住不亂。是謂定覺是中放心息不念不欲。是謂護覺。種種智慧得禪定力。除一切煩惱。是謂七覺果。一切煩惱斷念等七法是名覺。直見直思直語直業直命直念直方便直定。是謂八直道。四諦中實智慧。是謂直見。是中善不瞋不惱三種覺觀。是謂直思。四種邪語斷。是謂直語。三種邪業斷。是謂直業。不善邪命斷。是謂直命。是中思惟勤精進。是謂直方便。是中思惟念不忘。是謂直念。是中一心住。是謂直定。是謂八直道趣涅槃。信精進念定慧喜猗

護思戒。是十法分別說三十七信法。是謂信根信力精進精進根精進力四意斷精進覺意直方便念根念力念覺意直念喜喜覺慧慧根慧力四念止擇法覺直見猗猗覺定定根定力四神足定覺直定護護覺思直思戒直語直業直命直因緣。四種智慧住是名念止。直精進是名意斷。緣中一心住不散。是名四神足。鈍根人心中生。是名五根。利根人心中生。是名五力。見諦道中。是名八直道。思惟道中。是名七覺。是十法攝三十七品。未到禪地三十六除喜覺。二禪地亦三十六除直思。三禪四禪中間禪三十五除喜覺直思。初禪三十七。三空定三十二除喜覺直思直語直業直命。有頂中二十二除七覺八道。欲界亦二十二除七覺八道。

阿毗曇甘露味四諦品第十五

四諦苦諦習盡道諦。云何苦諦。一種惱相為苦。二種身苦心苦。三種苦苦別離苦行無常苦。四種身內外苦心內外苦。五種五盛陰苦。六種三界苦三毒苦。七種七識處苦。八種苦生老病死怨憎會恩愛別離所求不得苦。一切種種苦是謂苦諦。云何習諦。是種種苦因五受陰是謂習諦。云何盡諦。苦習盡無餘智緣儘是謂盡諦。行八直道是謂道諦。是四諦次第應知斷證。自思惟實相。實得果得行人。不欺誑是謂諦。粗識故次第。苦諦粗易識。以是先苦諦。識苦推苦因從習中生。以是習諦

【現代漢語翻譯】現代漢語譯本護思戒：這是十法分別解說的三十七信法，即所謂的信根、信力、精進、精進根、精進力、四意斷（斷除惡念）、精進覺支（精進的覺悟）、正方便、念根、念力、念覺支（唸的覺悟）、正念、喜、喜覺支（喜的覺悟）、慧、慧根、慧力、四念處（身受心法）、擇法覺支（選擇正確的法）、正見、猗（依靠）、猗覺支（依靠的覺悟）、定、定根、定力、四神足（欲、勤、心、觀）、定覺支（定的覺悟）、正定、護（守護）、護覺支（守護的覺悟）、正思、思戒（正確的思考和戒律）、正語、正業、正命、正因緣。四種智慧的住處，這被稱爲念處。正精進被稱為意斷。緣于（禪定）中一心安住而不散亂，這被稱為四神足。鈍根的人心中生起（五根），這被稱為五根。利根的人心中生起（五根），這被稱為五力。在見諦道中，這被稱為八正道。在思惟道中，這被稱為七覺支。這十法涵蓋了三十七道品。未到達禪定之地時，三十六種（道品）除去了喜覺支。在二禪之地，也除去正思，剩下三十六種。在三禪、四禪、中間禪中，三十五種除去了喜覺支和正思。在初禪中，有三十七種。在三空定中，三十二種除去了喜覺支、正思、正語、正業、正命。在有頂天中，二十二種除去了七覺支和八正道。在欲界中，也除去了七覺支和八正道，剩下二十二種。

《阿毗曇甘露味》四諦品第十五

四諦包括苦諦、習諦、盡諦、道諦。什麼是苦諦？一種惱亂的相狀是苦。兩種苦包括身苦和心苦。三種苦包括苦苦、別離苦和行苦（無常苦）。四種苦包括身內外苦和心內外苦。五種苦包括五盛陰苦（色受想行識）。六種苦包括三界苦和三毒苦（貪嗔癡）。七種苦包括七識處苦。八種苦包括生、老、病、死、怨憎會、恩愛別離、所求不得苦。一切種種的苦，這被稱為苦諦。什麼是習諦？是種種苦的因，即五受陰，這被稱為習諦。什麼是盡諦？苦和苦因完全滅盡，沒有剩餘，以智慧為緣而滅盡，這被稱為盡諦。修行八正道，這被稱為道諦。這四諦的次第應當知曉、斷除、證得。自己思惟實相，真實地得到果位，得到果位的修行人，不欺騙，這被稱為諦。因為粗淺的認識，所以有次第。苦諦粗淺容易認識，因此首先認識苦諦。認識了苦，推究苦的原因，是從習諦中產生的，因此是習諦。

【English Translation】 English version The Discipline of Protecting Thoughts: These are the thirty-seven Dharmas of faith explained separately by the ten Dharmas, namely the roots of faith (信根), the powers of faith (信力), diligence (精進), the roots of diligence (精進根), the powers of diligence (精進力), the four right efforts (四意斷) [abandoning evil thoughts], the enlightenment factor of diligence (精進覺意) [awakening of diligence], right means, the roots of mindfulness (念根), the powers of mindfulness (念力), the enlightenment factor of mindfulness (念覺意) [awakening of mindfulness], right mindfulness, joy, the enlightenment factor of joy (喜覺支) [awakening of joy], wisdom (慧), the roots of wisdom (慧根), the powers of wisdom (慧力), the four foundations of mindfulness (四念處) [body, sensation, mind, and phenomena], the enlightenment factor of discernment (擇法覺支) [choosing the right Dharma], right view, reliance (猗), the enlightenment factor of reliance (猗覺支) [awakening of reliance], concentration (定), the roots of concentration (定根), the powers of concentration (定力), the four bases of psychic power (四神足) [desire, effort, mind, investigation], the enlightenment factor of concentration (定覺支) [awakening of concentration], right concentration, protection (護), the enlightenment factor of protection (護覺支) [awakening of protection], right thought, right thought and discipline (思戒) [correct thinking and discipline], right speech, right action, right livelihood, right causes and conditions. The four abodes of wisdom, these are called the foundations of mindfulness. Right diligence is called right effort. Abiding in one-pointedness of mind in meditation without distraction, this is called the four bases of psychic power. The arising of (the five roots) in the mind of a person with dull faculties is called the five roots. The arising of (the five roots) in the mind of a person with sharp faculties is called the five powers. In the path of seeing the truth, this is called the eightfold noble path. In the path of contemplation, this is called the seven factors of enlightenment. These ten Dharmas encompass the thirty-seven factors of enlightenment. Before reaching the stage of meditation, thirty-six (factors) exclude the enlightenment factor of joy. In the stage of the second Dhyana, right thought is also excluded, leaving thirty-six. In the third Dhyana, fourth Dhyana, and intermediate Dhyana, thirty-five exclude the enlightenment factor of joy and right thought. In the first Dhyana, there are thirty-seven. In the three formless concentrations, thirty-two exclude the enlightenment factor of joy, right thought, right speech, right action, and right livelihood. In the peak of existence, twenty-two exclude the seven factors of enlightenment and the eightfold noble path. In the desire realm, twenty-two also exclude the seven factors of enlightenment and the eightfold noble path.

Abhidhamma Amrita Taste, Chapter Fifteen on the Four Noble Truths

The four noble truths include the truth of suffering (苦諦), the truth of the origin of suffering (習諦), the truth of the cessation of suffering (盡諦), and the truth of the path to the cessation of suffering (道諦). What is the truth of suffering? One kind of disturbing characteristic is suffering. Two kinds of suffering include physical suffering and mental suffering. Three kinds of suffering include suffering from suffering, suffering from separation, and suffering from conditioned existence (impermanence). Four kinds of suffering include internal and external physical suffering and internal and external mental suffering. Five kinds of suffering include the suffering of the five aggregates (五盛陰) [form, feeling, perception, mental formations, consciousness]. Six kinds of suffering include the suffering of the three realms and the suffering of the three poisons (三毒) [greed, hatred, delusion]. Seven kinds of suffering include the suffering of the seven consciousness-bases. Eight kinds of suffering include birth, old age, sickness, death, encountering what is disliked, separation from loved ones, and not obtaining what is desired. All kinds of suffering, this is called the truth of suffering. What is the truth of the origin of suffering? It is the cause of all kinds of suffering, namely the five aggregates of clinging, this is called the truth of the origin of suffering. What is the truth of the cessation of suffering? Suffering and the cause of suffering are completely extinguished without remainder, extinguished through wisdom, this is called the truth of the cessation of suffering. Practicing the eightfold noble path, this is called the truth of the path to the cessation of suffering. The order of these four noble truths should be known, abandoned, and realized. One should contemplate the true nature of reality, truly attain the fruit, and the practitioner who attains the fruit does not deceive, this is called truth. Because of superficial understanding, there is an order. The truth of suffering is superficial and easy to understand, therefore one first understands the truth of suffering. Having understood suffering, one investigates the cause of suffering, which arises from the truth of the origin of suffering, therefore it is the truth of the origin of suffering.

第二。是苦諦何處滅盡。得解脫思惟涅槃中。以是故盡諦第三。是盡云何得。思惟行八直道斷結使得盡諦。以是故道諦第四。五受陰報果時是謂苦諦。五受陰因緣時是謂習諦。亦謂苦諦。譬如人亦名子亦名父。習諦多是結使。何等結使。九結愛結瞋恚憍慢無明疑見失愿慳嫉結。三界欲是愛結。眾生中心忿動惡利是瞋恚結。七種慢是慢結。三界系愚癡是無明結。三見是見結。二見是失愿結。四諦中不定了是疑結。心惜愛吝是慳結。妒他含恚是嫉結。盡諦二種。有漏斷結使盡是一種。無漏道斷結使盡是二種。種種諸凈法。若四辯法辭應義。一切名字知實相。是謂法辯。一切語言談論智。是謂辭辯。一切法知實相。是謂應辯。一切智慧語言禪定通智。是謂義辯。須陀洹四不壞信佛不壞信。法不壞信。僧不壞信。凈戒中不壞信。阿羅漢果攝諸無學法。種種佛大功德中無漏信。是謂佛不壞信。涅槃中無漏及無漏諦中學無學法中。及菩薩實功德中無漏信凈。是謂法不壞信。得無漏道果信有四雙八輩一切功德。佛弟子眾中信非余處。是謂僧不壞信。無教無漏戒。是中無漏信。是謂戒不壞信。凈實智慧共合信。以是故無能勝是無漏戒。是故不壞信是謂四不壞信。有四事修定。修定于現法中得樂居。修定得智見。修定分別慧。修定得漏盡

【現代漢語翻譯】現代漢語譯本第二，苦諦在何處滅盡？在思惟涅槃中獲得解脫。因此，滅盡是第三聖諦。滅盡是如何獲得的？通過思維修行八正道，斷除煩惱結縛，從而證得滅盡。因此，道是第四聖諦。五受陰的報應結果被稱為苦諦。五受陰的因緣生起被稱為集諦，也可稱為苦諦。譬如，一個人既可被稱為兒子，也可被稱為父親。集諦多指煩惱結使。哪些是煩惱結使？九種結：愛結（貪愛），瞋恚結（嗔恨），憍慢結（驕慢），無明結（愚癡），疑結（懷疑），見結（邪見），失愿結（戒禁取見），慳結（吝嗇），嫉結（嫉妒）。三界中的慾望是愛結。眾生心中忿怒激動、兇狠毒辣是瞋恚結。七種慢是慢結。繫縛於三界的愚癡是無明結。三種邪見是見結。兩種戒禁取見是失愿結。對於四聖諦不能確定瞭解是疑結。內心吝惜愛戀是慳結。嫉妒他人並懷恨在心是嫉結。滅盡諦有兩種：一種是有漏的斷除煩惱結使而證得的滅盡；另一種是無漏的道斷除煩惱結使而證得的滅盡。種種清凈的法，如四無礙辯才：法無礙辯、辭無礙辯、義無礙辯、應無礙辯。通達一切名相，知曉真實相，這稱為法無礙辯。一切語言談論的智慧，這稱為辭無礙辯。通達一切法的真實相，這稱為應無礙辯。一切智慧、語言、禪定、神通智慧，這稱為義無礙辯。須陀洹（Sotāpanna，入流果）的四不壞信：對佛的不壞信，對法的不壞信，對僧的不壞信，對凈戒的不壞信。阿羅漢果（Arahat，無學果）包含一切無學法。在種種佛的大功德中，無漏的信心，這稱為對佛的不壞信。在涅槃中的無漏以及無漏諦中，在有學無學法中，以及菩薩的真實功德中，無漏的信心清凈，這稱為對法的不壞信。證得無漏道果的信心，具有四雙八輩一切功德，在佛的弟子眾中生起信心，而非在其他地方，這稱為對僧的不壞信。無教的無漏戒，其中生起的無漏信心，這稱為對戒的不壞信。清凈真實的智慧與信心結合在一起，因此沒有能夠勝過這種無漏戒的。因此，不壞信被稱為四不壞信。有四件事可以修習禪定：修習禪定可以在現世獲得安樂的住所；修習禪定可以獲得智慧和見解；修習禪定可以獲得分別慧；修習禪定可以獲得漏盡。

【English Translation】 English version Secondly, where does the cessation of the Truth of Suffering occur? It occurs in the contemplation of Nirvana, attaining liberation. Therefore, cessation is the Third Noble Truth. How is cessation attained? By contemplating and practicing the Eightfold Noble Path, severing the bonds of afflictions, one attains cessation. Therefore, the path is the Fourth Noble Truth. The result of the retribution of the five aggregates of clinging is called the Truth of Suffering. The causes and conditions of the five aggregates of clinging are called the Truth of Origin, and can also be called the Truth of Suffering. For example, a person can be called both a 'son' and a 'father'. The Truth of Origin mostly refers to the bonds of afflictions. What are these bonds of afflictions? The nine bonds: the bond of love (craving), the bond of anger (hatred), the bond of pride (arrogance), the bond of ignorance (delusion), the bond of doubt (uncertainty), the bond of views (wrong views), the bond of attachment to rites and rituals (holding to precepts wrongly), the bond of stinginess (miserliness), and the bond of jealousy (envy). Desire in the three realms is the bond of love. Anger, agitation, and maliciousness in the minds of beings is the bond of anger. The seven types of pride are the bond of pride. Ignorance that binds one to the three realms is the bond of ignorance. The three wrong views are the bond of views. Holding to the wrong precepts is the bond of attachment to rites and rituals. Uncertainty about the Four Noble Truths is the bond of doubt. Cherishing and being attached to things is the bond of stinginess. Being jealous of others and harboring hatred is the bond of jealousy. The Truth of Cessation is of two kinds: one is the cessation attained by severing the bonds of afflictions with outflows; the other is the cessation attained by severing the bonds of afflictions with the outflow-free path. Various pure dharmas, such as the four kinds of eloquence: eloquence in dharma, eloquence in expression, eloquence in meaning, and eloquence in responsiveness. Understanding all names and knowing the true nature is called eloquence in dharma. The wisdom of all speech and discussion is called eloquence in expression. Understanding the true nature of all dharmas is called eloquence in responsiveness. All wisdom, speech, samadhi, and supernormal wisdom is called eloquence in meaning. The four kinds of unwavering faith of a Sotāpanna (stream-enterer): unwavering faith in the Buddha, unwavering faith in the Dharma, unwavering faith in the Sangha, and unwavering faith in pure precepts. The fruit of an Arahat (one who has completed the training) encompasses all the dharmas of non-learning. Among the various great merits of the Buddha, outflow-free faith is called unwavering faith in the Buddha. In Nirvana, in the outflow-free and outflow-free truths, in the dharmas of learning and non-learning, and in the true merits of the Bodhisattva, pure outflow-free faith is called unwavering faith in the Dharma. The faith that attains the fruit of the outflow-free path, possessing all the merits of the four pairs and eight types of individuals, arising in the assembly of the Buddha's disciples, and not elsewhere, is called unwavering faith in the Sangha. The unteachable outflow-free precepts, in which outflow-free faith arises, is called unwavering faith in the precepts. Pure and true wisdom combined with faith, therefore nothing can overcome these outflow-free precepts. Therefore, unwavering faith is called the four kinds of unwavering faith. There are four things to cultivate in samadhi: cultivating samadhi to attain a pleasant dwelling in the present life; cultivating samadhi to attain wisdom and insight; cultivating samadhi to attain discriminating wisdom; cultivating samadhi to attain the extinction of outflows.

諸善。初禪能得現在樂居。生死智通是謂智見。方便求功德。是欲界無教戒聞思修功德。一切色無色界法。一切無漏有為法。是謂分別慧。金剛喻四禪。是最後學心共相應漏盡。是謂修定。得漏盡第四禪所攝。四道苦難知苦易知。樂難知樂易知。隨信行無漏法鈍根是苦難知。隨法行無漏法利根苦易知。根本四禪中利根及鈍根法說樂道。何以故。止觀道等故。他地中止觀多少故是說。苦未到禪中間禪二處止道少觀道多。無色中觀道少止道多。是謂苦道難得。故七識住一欲界中諸天及人。色界梵眾天除初生天。是異身異想。二梵眾天初生異身一想。三二禪生天一身異想。四三禪生天一身一想。五空處生天。六識處生天。七不用處生天。是謂七識住。何以故。不壞識故。惡趣中苦痛壞識故。不立識住。第四禪無想定壞識故。亦不立識住。非想非非想處滅盡定壞識故。亦不得立識住。九眾生居此七識住。及無想眾生非想非非想處。是謂九眾生居。于中居止故。衣被飲食臥具喜斷結使。思惟緣力得道。是說四聖種。若好若不好。衣被飲食臥具知足三聖種。求守失苦。是三苦失善道。不食命不活。以是故趣得知足三苦失離欲心中得樂歡喜。是謂第四。百八種痛眼耳鼻舌身意更樂生。是謂六更。有三種眼見色憂喜護。乃至意念法憂喜

【現代漢語翻譯】現代漢語譯本諸位善人，初禪可以獲得現世的安樂居所。對於生死之事的智慧通達，就叫做智見。通過方便之法來尋求功德，這是欲界中沒有教戒、聞思修的功德。一切色界的無之法，一切無漏的有為之法，就叫做分別慧。金剛喻四禪，是最後學習的心與相應的漏盡。這就叫做修定。得到漏盡，被包含在第四禪之中。四道中，苦難以知，苦容易知；樂難以知，樂容易知。隨信行的無漏法，是鈍根，所以苦難以知。隨法行的無漏法，是利根，所以苦容易知。在根本四禪中，利根和鈍根的法都說樂道。為什麼呢？因為止觀之道是相等的。在他地中，止觀有多少的差別，所以這樣說。苦未到禪、中間禪這兩個地方，止道少而觀道多。在無色界中，觀道少而止道多。所以說苦道難以獲得。因此，七識住是指：一、欲界中的諸天和人，梵眾天除外，因為他們是異身異想。二、梵眾天中的初生天，是異身一想。三、二禪生天，是一身異想。四、三禪生天，是一身一想。五、空處生天。六、識處生天。七、不用處生天。這就叫做七識住。為什麼呢？因為不壞識的緣故。惡趣中，苦痛會破壞識，所以不建立識住。第四禪和無想定會破壞識，所以也不建立識住。非想非非想處和滅盡定會破壞識，因為會壞識，所以也不得建立識住。九種眾生居住在這七識住中，以及無想眾生和非想非非想處。這就叫做九眾生居。因為在其中居住和停止。對於衣服、飲食、臥具的喜愛，斷除結使，通過思惟緣的力量而得道。這就是所說的四聖種。無論是好還是不好，對於衣服、飲食、臥具知足，是三種聖種。尋求和守護會帶來失去的痛苦。這三種苦會失去善道。不吃東西生命就不能存活。因此，趣向于得知足，三種苦會失去離欲心中的快樂和歡喜。這就是第四種聖種。一百零八種痛苦，是眼、耳、鼻、舌、身、意與外界接觸而產生快樂。這就叫做六更。有三種眼見色時產生的憂、喜、護等感受，乃至意念法時產生的憂、喜等感受。

【English Translation】 English version O virtuous ones, the first Dhyana (Ch'an) [First Meditation Stage] can attain present happiness and dwelling. The wisdom and understanding of birth and death are called 'wisdom-sight' (智見). Seeking merit through expedient means is the merit of the desire realm without teachings, precepts, learning, contemplation, and cultivation. All form realm's non- dharmas, all un-leaked conditioned dharmas, are called 'discriminating wisdom' (分別慧). The diamond-like simile of the four Dhyanas (Ch'an) [Four Meditation Stages] is the final learning mind corresponding to the exhaustion of outflows. This is called 'cultivating samadhi' (修定). Attaining the exhaustion of outflows is encompassed by the fourth Dhyana (Ch'an) [Fourth Meditation Stage]. Among the four paths, suffering is difficult to know, suffering is easy to know; pleasure is difficult to know, pleasure is easy to know. The un-leaked dharma of those who follow faith is of dull roots, so suffering is difficult to know. The un-leaked dharma of those who follow the Dharma is of sharp roots, so suffering is easy to know. In the fundamental four Dhyanas (Ch'an) [Four Meditation Stages], the Dharma of both sharp and dull roots speaks of the path of pleasure. Why? Because the paths of cessation and contemplation are equal. In other realms, the amount of cessation and contemplation differs, hence this is said. In the suffering-not-yet-attained Dhyana (Ch'an) [Meditation Stage] and the intermediate Dhyana (Ch'an) [Meditation Stage], the path of cessation is less, and the path of contemplation is more. In the formless realm, the path of contemplation is less, and the path of cessation is more. Therefore, it is said that the path of suffering is difficult to attain. Thus, the seven abodes of consciousness (七識住) refer to: 1. The heavens and humans in the desire realm, excluding the Brahma multitude heavens, because they are of different bodies and different thoughts. 2. The newly born in the Brahma multitude heavens are of different bodies and one thought. 3. The heavens born in the second Dhyana (Ch'an) [Second Meditation Stage] are of one body and different thoughts. 4. The heavens born in the third Dhyana (Ch'an) [Third Meditation Stage] are of one body and one thought. 5. The heavens born in the realm of empty space. 6. The heavens born in the realm of consciousness. 7. The heavens born in the realm of nothingness. These are called the seven abodes of consciousness (七識住). Why? Because the consciousness is not destroyed. In the evil realms, suffering and pain destroy consciousness, so an abode of consciousness is not established. The fourth Dhyana (Ch'an) [Fourth Meditation Stage] and the non-conceptualization samadhi destroy consciousness, so an abode of consciousness is not established either. The realm of neither perception nor non-perception and the cessation samadhi destroy consciousness, so an abode of consciousness cannot be established either. Nine kinds of beings reside in these seven abodes of consciousness (七識住), as well as the non-conceptual beings and those in the realm of neither perception nor non-perception. These are called the nine abodes of beings. Because they reside and stop therein. The love for clothing, food, bedding, severing the bonds, attaining the path through the power of contemplation of conditions. These are what are called the four noble lineages. Whether good or not good, being content with clothing, food, and bedding are the three noble lineages. Seeking and guarding bring the pain of loss. These three sufferings will lose the path of goodness. If one does not eat, life cannot survive. Therefore, tending towards knowing contentment, the three sufferings will lose the joy and happiness in the mind free from desire. This is the fourth noble lineage. One hundred and eight kinds of pain are the pleasure arising from the contact of the eye, ear, nose, tongue, body, and mind with the external world. This is called the six contacts. There are three kinds of feelings arising from the eye seeing forms, such as sorrow, joy, and protection, and even the sorrow and joy arising from the mind contemplating dharmas.

護。是中有善不善。善十八不善十八。是謂三十六。三種是謂百八。三十六過去。三十六未來。三十六現在。五識不能分別。是故無憂喜。意行中心數法相續不斷常憶是謂念。憶因緣隨順是法。因緣重憶識念力強。是故不忘過去法。眼人心心數法因緣夢見有。無因無緣夢見。是夢若過去世若未來世。若夢見人生角。是先牛角。是強思惟人何以不生角。如是念已。夢見人生角心散心亂是謂癡。若身病故癡。若鬼魅故癡。若先世因緣故癡。三支。戒支定支慧支。云何戒支。欲界有教無教戒。色界中無教戒。云何定支。修十四定。云何慧支。三種慧聞思惟修。欲界二種聞思惟。色界二種聞思惟。無色界一種思惟。二種律儀。一情律儀。二戒律儀。云何情律儀。不得起淫母等想。若姊妹女想。見女人不應憶。不生念女根想。從是多罪惱。觀心身離是謂情律儀。除卻淫慾種種不善法。不毀戒行無玷污。心無瑕穢凈卻七淫慾。是謂戒律儀。煩惱惡業惡業報。是有三障。逆業極重煩惱三惡道報。是三事若一事不受聖法。是故說障。不善覺觀有三種。淫慾恚惱。是破三種善覺觀。不淫不恚不惱。三種病淫怒癡是病有三種藥。身不凈觀。慈念眾生。觀十二因緣。是謂三種藥。修身修戒修心修慧。是法不受一切惡報。或少少受報。或今世或

後世少受報。云何修身。種種觀無常等。云何修戒。持戒不犯常守護。云何修心。除惡覺觀行善覺觀。云何修慧。種種分別善法增益智慧。行善人易得好道。行不善人易得惡道。或有善人墮惡道。或有惡人生好道。先世大力因緣余報未盡。若死時最後心善不善。是故善墮惡道。不善人生好道。

阿毗曇甘露味雜品第十六

四沙門果六法五陰智緣盡。是謂分別四果。阿羅漢果九地所攝。除有頂中。第三果六地所攝。除四無色。以無法智故。須陀洹斯陀含未到禪地所攝。以未離欲人身故。有四顛倒。無常有常想。心顛倒想顛倒見顛倒。苦有樂想。不凈有凈想。非我有我想。心顛倒想顛倒見顛倒。一切顛倒見苦諦斷。何以故。行緣苦處三見攝顛倒身見邊見見盜。一切六十二見五邪見所攝五陰中不實我見有實我是身見。常斷依止因緣果報不識是邊見。諦真實法無今世後世。無涅槃及四諦等。是邪見。非真實樂凈觀有樂凈。譬如斷樹木豎立。夜中遙看。謂是人。是見盜。非因見因非道見道是戒盜。身見苦諦斷。五陰中計我故。常想斷想。苦諦斷緣現在五陰故邪見。若諦苦見苦斷。如是諦習盡道見習盡道斷見盜。若苦諦中計有樂凈等見苦斷。如是習盡道中計有樂凈等見習盡道斷。戒盜非道求涅槃。及非因見因是戒盜。

【現代漢語翻譯】現代漢語譯本：後世較少遭受惡報。如何修身？通過種種方式觀察無常等等。如何修戒？持守戒律不犯戒，經常守護。如何修心？去除惡的覺觀，奉行善的覺觀。如何修慧？通過種種方式分辨善法，增益智慧。行善的人容易得到好的去處（道），行不善的人容易得到惡的去處（道）。有時行善的人會墮入惡道，有時行惡的人會生於好道。這是因為前世強大的因緣的剩餘果報尚未結束。如果死亡時最後一念是善或不善，因此會有善人墮入惡道，不善人生於好道的情況。

《阿毗曇甘露味雜品》第十六

四沙門果（Sramana-phala，修行證果的四個階段：須陀洹、斯陀含、阿那含、阿羅漢）包含六法（六種修行方法）、五陰（構成個體存在的五種要素：色、受、想、行、識）、智（智慧）和緣盡（因緣滅盡）。這就是對四果的分別。阿羅漢果（Arhat-phala，最高果位）包含九地（九種禪定境界）所攝，除了有頂天（最高的天界）。第三果（阿那含果，Anagami-phala）包含六地所攝，除了四無色定（四種無色界禪定），因為沒有法智的緣故。須陀洹（Srotapanna，初果）和斯陀含（Sakadagami，二果）包含未到禪地所攝，因為還沒有脫離對人身的慾望的緣故。有四種顛倒（Viparyasa，錯誤的認知）：在無常的事物中認為有常，這是心顛倒、想顛倒、見顛倒。在痛苦的事物中認為有快樂，在不凈的事物中認為有清凈，在非我的事物中認為有我，這是心顛倒、想顛倒、見顛倒。一切顛倒見（錯誤的見解）在證悟苦諦（Dukkha Satya，佛教四聖諦之一，關於苦的真理）時斷除。為什麼呢？因為行緣苦處的三見（三種錯誤的見解）包含顛倒：身見（Satkayadristi，認為五蘊之身是真實的我）、邊見（Antagrahadristi，執著于極端觀點）和見盜（Dristi-steya，盜取正見的錯誤見解）。一切六十二見（六十二種錯誤的見解）包含五邪見（五種錯誤的見解）所攝。五陰中不真實的「我」見為真實的「我」，這是身見。執著于常或斷，依賴因緣果報，不認識這些是邊見。認為真諦（Satya，真實不虛的道理）不是真實之法，沒有今世後世，沒有涅槃（Nirvana，解脫）以及四諦（Catur-arya-satya，佛教的四條根本真理）等等，這是邪見（Mithyadristi，錯誤的見解）。認為非真實的樂和凈是樂和凈，譬如砍斷樹木豎立，夜晚中遙看，誤認為是人，這是見盜。認為非因是因，非道是道，這是戒盜（Silavata-steya，盜取戒律的錯誤見解）。身見在證悟苦諦時斷除，因為在五陰中執著于「我」的緣故。常想斷想，在證悟苦諦時斷除，因為緣于現在的五陰的緣故。邪見，如果證悟苦諦，見到苦而斷除。像這樣，證悟集諦（Samudaya Satya，關於苦的起因的真理）、滅諦（Nirodha Satya，關於苦的止息的真理）和道諦（Magga Satya，關於滅苦之道的真理），見到集、滅、道而斷除。如果在苦諦中認為有樂和凈等等，見到苦而斷除。像這樣，如果在集、滅、道中認為有樂和凈等等，見到集、滅、道而斷除。戒盜是指在非正道中尋求涅槃，以及認為非因是因，這是戒盜。

【English Translation】 English version: In future lives, they will receive fewer negative consequences. How to cultivate oneself? By observing impermanence in various ways, and so on. How to cultivate precepts? By upholding the precepts without transgression, constantly guarding them. How to cultivate the mind? By removing evil thoughts and cultivating good thoughts. How to cultivate wisdom? By discerning good dharmas in various ways, increasing wisdom. Those who practice good deeds easily attain good destinies (paths), while those who practice evil deeds easily attain evil destinies (paths). Sometimes, good people fall into evil destinies, and sometimes, evil people are born into good destinies. This is because the remaining karmic effects of powerful causes from previous lives have not yet been exhausted. If the last thought at the time of death is good or evil, this is why good people may fall into evil destinies, and evil people may be born into good destinies.

Abhidhamma-Amrita-Rasa Miscellaneous Section, Sixteenth

The four Sramana-phala (fruits of ascetic practice: Srotapanna, Sakadagami, Anagami, Arhat) encompass six dharmas (six practices), the five skandhas (five aggregates constituting individual existence: form, feeling, perception, mental formations, consciousness), wisdom, and the cessation of conditions. This is the distinction of the four fruits. The Arhat-phala (the highest fruit) is contained within the nine grounds (nine levels of meditative absorption), except for the Peak of Existence (highest heaven). The third fruit (Anagami-phala) is contained within six grounds, except for the four formless realms (four formless meditations), because there is no wisdom of the Dharma. The Srotapanna (stream-enterer, first fruit) and Sakadagami (once-returner, second fruit) are contained within the unreached meditative ground, because they have not yet detached from desire for the human body. There are four Viparyasa (inversions, wrong perceptions): perceiving permanence in impermanent things, which is mind-inversion, thought-inversion, and view-inversion. Perceiving pleasure in painful things, perceiving purity in impure things, and perceiving self in non-self things, which are mind-inversion, thought-inversion, and view-inversion. All inverted views are cut off upon realizing the truth of suffering (Dukkha Satya, the first of the Four Noble Truths, the truth of suffering). Why? Because the three views (three wrong views) that arise from suffering encompass inversion: self-view (Satkayadristi, the view that the five aggregates are a real self), extreme view (Antagrahadristi, clinging to extreme views), and view-theft (Dristi-steya, stealing correct views). All sixty-two views (sixty-two wrong views) are encompassed by the five wrong views. Seeing the unreal 'self' in the five skandhas as a real 'self' is self-view. Clinging to permanence or annihilation, relying on cause and effect, and not recognizing these are extreme views. Considering the Truth (Satya, the real and not false principle) not to be the real Dharma, that there is no present life or future life, no Nirvana (liberation) and the Four Noble Truths (Catur-arya-satya, the four fundamental truths of Buddhism), etc., is wrong view (Mithyadristi, incorrect view). Considering non-real pleasure and purity as pleasure and purity, like cutting down a tree and standing it up, viewing it from afar at night, mistaking it for a person, is view-theft. Considering non-cause as cause, non-path as path, is precept-theft (Silavata-steya, stealing precepts). Self-view is cut off upon realizing the truth of suffering, because of clinging to 'self' in the five skandhas. The thought of permanence and annihilation is cut off upon realizing the truth of suffering, because it arises from the present five skandhas. Wrong view, if one realizes the truth of suffering, seeing suffering and cutting it off. Likewise, realizing the truth of origin (Samudaya Satya, the truth of the origin of suffering), the truth of cessation (Nirodha Satya, the truth of the cessation of suffering), and the truth of the path (Magga Satya, the truth of the path to the cessation of suffering), seeing origin, cessation, and path and cutting them off. If one considers there to be pleasure and purity, etc., in the truth of suffering, seeing suffering and cutting it off. Likewise, if one considers there to be pleasure and purity, etc., in origin, cessation, and path, seeing origin, cessation, and path and cutting them off. Precept-theft refers to seeking Nirvana in the wrong path, and considering non-cause as cause, this is precept-theft.

見苦見道斷。六修得修行修斷修除修分別修律儀修。云何得修。未曾得善法功德而得。得已諸餘功德亦得。云何修行。曾得諸功德今現在行。云何斷修。善法斷諸結使。云何除修。能卻諸不善法。云何分別修。分別觀身實相。云何律儀修。六情染污塵緣勝故。五根憂根初禪滅。無餘苦根二禪滅。無餘喜根三禪滅。無餘樂根四禪滅。無餘護根無想三昧滅。無餘三界。斷界無慾界盡界。除愛結諸餘煩惱斷是謂斷界。愛結斷是謂無慾界。諸餘法斷是謂盡界。滅淫慾得心解脫。滅愚癡得慧解脫。內外入不相系。淫慾是能系。譬兩牛為軛所繫。以是故愛不愛塵中應護心不應有愛瞋恚心。十法欲界色界無色界無漏相應不相應善無為無記無為。是謂十法。五法法智緣。云何五。欲界系相應不相應法無漏相應不相應法善無為法。是為五法。未知智緣七法。何等七。色界系相應不相應法。無色界系相應不相應法。無漏相應法不相應法善無為法。他心智緣三法。欲界系相應法。色界系相應法。無漏相應法。等智緣十法。欲界系相應法不相應法。色界系相應法不相應法。無色界系相應法不相應法。無漏相應不相應法。善無為法無記無為。苦智習智各各六法緣。三界系相應法不相應法。是謂六法。盡智緣一法。善無為法。道智緣二法。無漏相應

【現代漢語翻譯】現代漢語譯本見苦、見道而斷除（煩惱）。六種修是：得修行（獲得的修行）、修行修（正在進行的修行）、斷修（斷除的修行）、除修（去除的修行）、分別修（分別觀的修行）、律儀修（持戒的修行）。如何是得修？未曾獲得善法功德而獲得，獲得之後，其餘功德也隨之獲得。如何是修行修？曾經獲得的諸功德，現在正在實行。如何是斷修？善法斷除各種結使（煩惱的根本）。如何是除修？能夠去除各種不善法。如何是分別修？分別觀察身之真實相。如何是律儀修？六根（六情）被染污的塵緣所勝過。五根中的憂根在初禪中滅盡，無餘；苦根在二禪中滅盡，無餘；喜根在三禪中滅盡，無餘；樂根在四禪中滅盡，無餘；護根在無想三昧中滅盡，無餘。三界（欲界、色界、無色界）的斷界、無慾界、盡界。斷除愛結以及其餘煩惱，這稱為斷界。愛結斷除，這稱為無慾界。諸餘法斷除，這稱為盡界。滅除淫慾，獲得心解脫；滅除愚癡，獲得慧解脫。內外諸入（指六根和六塵）不互相繫縛。淫慾是能繫縛者，譬如兩頭牛被軛所繫縛。因此，對於可愛和不可愛的塵境，應當守護自心，不應當有愛和瞋恚之心。十法是：欲界有、無，無漏相應、不相應，善、無為、無記、無為。這稱為十法。五法是法智所緣。哪五法？欲界系相應、不相應法，無漏相應、不相應法，善、無為法。這稱為五法。未知智所緣七法。哪七法？欲界系相應、不相應法，色界、無色界系相應、不相應法，無漏相應、不相應法，善、無為法。他心智所緣三法。欲界系相應法，色界、無色界系相應法，無漏相應法。等智所緣十法。欲界系相應法、不相應法，色界系相應法、不相應法，無色界系相應法、不相應法，無漏相應法、不相應法，善、無為法，無記、無為法。苦智、習智各自所緣六法。三界系相應法、不相應法。這稱為六法。盡智所緣一法。善、無為法。道智所緣二法。無漏相應法。

【English Translation】 English version Seeing suffering and seeing the path, one cuts off (afflictions). The six cultivations are: cultivation of attainment, cultivation of practice, cultivation of cutting off, cultivation of removal, cultivation of discrimination, and cultivation of precepts (律儀修, moral discipline). What is cultivation of attainment (得修行)? It is attaining the merits of good dharmas that one has never attained before. Once attained, other merits are also attained. What is cultivation of practice (修行修)? It is currently practicing the merits that one has previously attained. What is cultivation of cutting off (斷修)? It is using good dharmas to cut off various fetters (結使, fundamental afflictions). What is cultivation of removal (除修)? It is being able to remove various unwholesome dharmas. What is cultivation of discrimination (分別修)? It is discriminatingly observing the true nature of the body. What is cultivation of precepts (律儀修)? It is when the six senses (六情) are overcome by defiled objects. The root of sorrow (憂根) among the five roots is extinguished in the first Dhyana (初禪), without remainder; the root of suffering (苦根) is extinguished in the second Dhyana (二禪), without remainder; the root of joy (喜根) is extinguished in the third Dhyana (三禪), without remainder; the root of pleasure (樂根) is extinguished in the fourth Dhyana (四禪), without remainder; the root of protection (護根) is extinguished in the Samadhi (三昧) of non-perception (無想), without remainder. The realms of the three realms (三界, desire realm, form realm, formless realm): the realm of cutting off (斷界), the realm of no desire (無慾界), the realm of exhaustion (盡界). Cutting off the bond of love (愛結) and other afflictions is called the realm of cutting off (斷界). Cutting off the bond of love (愛結) is called the realm of no desire (無慾界). Cutting off other dharmas is called the realm of exhaustion (盡界). Extinguishing lust (淫慾) leads to liberation of mind (心解脫); extinguishing ignorance (愚癡) leads to liberation of wisdom (慧解脫). The internal and external entrances (內外入, referring to the six senses and six sense objects) are not bound to each other. Lust (淫慾) is what binds, like two oxen bound by a yoke. Therefore, one should guard one's mind in the face of lovable and unlovable objects, and should not have love or hatred in the mind. The ten dharmas are: existence and non-existence in the desire realm (欲界), associated and unassociated with the unconditioned (無漏), wholesome, unconditioned (無為), indeterminate (無記), and unconditioned (無為). These are called the ten dharmas. The five dharmas are the objects of the Dharma-wisdom (法智). What are the five? Dharmas associated and unassociated with the desire realm (欲界), dharmas associated and unassociated with the unconditioned (無漏), wholesome, and unconditioned (無為) dharmas. These are called the five dharmas. The seven dharmas are the objects of the wisdom of the unknown (未知智). What are the seven? Dharmas associated and unassociated with the desire realm (欲界), dharmas associated and unassociated with the form realm and formless realm (色界、無色界), dharmas associated and unassociated with the unconditioned (無漏), wholesome, and unconditioned (無為) dharmas. The three dharmas are the objects of the wisdom of others' minds (他心智). Dharmas associated with the desire realm (欲界), dharmas associated with the form realm and formless realm (色界、無色界), and dharmas associated with the unconditioned (無漏). The ten dharmas are the objects of equal wisdom (等智). Dharmas associated and unassociated with the desire realm (欲界), dharmas associated and unassociated with the form realm (色界), dharmas associated and unassociated with the formless realm (無色界), dharmas associated and unassociated with the unconditioned (無漏), wholesome, unconditioned (無為), indeterminate (無記), and unconditioned (無為) dharmas. The six dharmas are the objects of the wisdom of suffering (苦智) and the wisdom of origination (習智), each respectively. Dharmas associated and unassociated with the three realms (三界). These are called the six dharmas. The one dharma is the object of the wisdom of extinction (盡智). Wholesome, unconditioned (無為) dharma. The two dharmas are the objects of the wisdom of the path (道智). Dharmas associated with the unconditioned (無漏).

法不相應法。滅智無生智緣九法。除無記無為法。自地煩惱自地使所使。一切遍使自地他地中一切遍。余各自地使所使。有二種法。相應不相應法。云何相應法。諸心心數法。云何不相應法。得等十七法。十七法者。一成就。二無想定。三滅盡定。四無想處。五命根。六種類。七處得。八物得。九入得。十生。十一老。十二住。十三無常。十四名眾。十五字眾。十六味眾。十七凡夫性。得諸法時心不相應法俱得是謂成就。厭生死涅槃想。四禪力多少時滅心心數法是謂無想定。厭于勞辱息止想。有想無想定力多少時滅心心數法是謂滅盡定。生無想天中心心數法不行斷止是謂無想處。四大諸根等相續不壞是謂命根。種種生處他眾生身心語言相似是謂眾生種類。到異方土所得。是謂處得。諸行雜物是謂物得。得諸內外入是謂入得。諸行起是生。行熟是老。是行未滅是住。行滅是無常。合字義是名眾。合名說事是句眾。合廣說是語眾。未得聖無漏道是凡夫性。是謂十七。心不相應法是中幾善幾不善幾無記。二善。七無記。八當分別。無想定滅盡定是謂善。無想處種類名眾句眾語眾命根凡夫性是謂無記。成就生老住無常。善中善不善中不善無記中無記。處得物。得入得有善不善無記。幾欲界系幾色界系幾無色界系幾不繫。三欲界

系。二色界系。一無色界系。十一當分別。或欲界系或色界系或無色界繫有不繫。名眾句眾語眾是欲色界系。無想定無想處是色界系。滅盡定是無色界系。成就命根種類處得物得入得凡夫性是三界系。生老住無常欲界系法中欲界系。色界系法中色界系。無色界系法中無色界系。不繫法中是不繫。是中幾有漏幾無漏。十三有漏。四當分別。生老住無常有漏中有漏無漏中無漏。得初無漏心。是時舍凡夫性。生他界時亦舍凡夫性得他界凡夫性。離欲時第九解脫道中斷。云何三無為。智緣盡非智緣盡虛空。云何智緣盡。有漏無漏智慧力諸結使斷得解脫。是謂智緣盡。云何非智緣盡。未來因應生不生。是謂非智緣盡。云何虛空。無色處無對不可見。是謂虛空。共依因相應因共有因。先生自似因未生后諸法因。如是遍因亦次第緣。眾生中報因。一切有為法。有為法果亦涅槃果。何以故。一切有為法因緣生涅槃道果。諸相應法一緣中一時共行。他相中非自相中。心心數法無處無方土。所以者何。緣一切處故。道生時諸結使欲滅。是故欲生道得解脫。不滅道時欲滅無礙道斷結使。欲生解脫得解脫。三愛慾愛有愛不有愛。諸物求索是謂欲愛。得時貪惜是謂有愛。見斷求斷是謂不有愛。思惟所斷三十七品。除直思直語直業直命猗護。余殘是

【現代漢語翻譯】現代漢語譯本系（屬於）。二系（兩種繫縛）。一無系（一種無繫縛）。十一當分別：或欲界系（屬於欲界的繫縛），或色界系（屬於色界的繫縛），或無色界系（屬於無色界的繫縛），有不繫（不屬於任何繫縛）。名、眾句、眾語、眾是欲界系。無想定、無想處是色界系。滅盡定是無色界系。成就命根、種類、處、得物、得入、得凡夫性是三界系。生、老、住、無常，欲界系法中屬於欲界系，色界系法中屬於色界系，無色界系法中屬於無色界系，不繫法中屬於不繫。是中幾者是有漏（有煩惱），幾者是無漏（無煩惱）？十三是有漏，四當分別。生、老、住、無常，有漏中屬於有漏，無漏中屬於無漏。得初無漏心時，是時捨棄凡夫性。生於他界時亦捨棄凡夫性，得他界凡夫性。離欲時，第九解脫道中斷。云何為三無為（三種無為法）？智緣盡（因智慧而滅盡），非智緣盡（非因智慧而滅盡），虛空。云何為智緣盡？有漏無漏智慧力，諸結使（煩惱）斷，得解脫，是謂智緣盡。云何為非智緣盡？未來因應生而不生，是謂非智緣盡。云何為虛空？無色處，無對，不可見，是謂虛空。共依因，相應因，共有因，先生自似因，未生后諸法因。如是遍因亦次第緣。眾生中報因。一切有為法（因緣和合而成的事物）。有為法果亦是涅槃果。何以故？一切有為法因緣生涅槃道果。諸相應法一緣中一時共行，他相中非自相中。心心數法無處無方土。所以者何？緣一切處故。道生時，諸結使欲滅。是故欲生道得解脫。不滅道時，欲滅無礙道斷結使。欲生解脫得解脫。三愛：欲愛（對慾望的愛），有愛（對存在的愛），不有愛（對不存在的愛）。諸物求索是謂欲愛。得時貪惜是謂有愛。見斷求斷是謂不有愛。思惟所斷三十七品，除直思、直語、直業、直命、猗護，余殘是。

【English Translation】 English version 'Bound.' Two 'bounds.' One 'unbound.' Eleven should be distinguished: either belonging to the 'desire realm bound' (Kāmadhātu-saṃyojana), or the 'form realm bound' (Rūpadhātu-saṃyojana), or the 'formless realm bound' (Arūpadhātu-saṃyojana), or 'unbound' (Asaṃyojana). 'Name,' 'group of sentences,' 'group of words,' 'multitude' belong to the 'desire realm bound.' 'Non-perception concentration' (Asaṃjñāsamāpatti), 'non-perception realm' (Asaṃjñāyatana) belong to the 'form realm bound.' 'Cessation attainment' (Nirodhasamāpatti) belongs to the 'formless realm bound.' 'Accomplishment of life faculty' (Jīvitindriya), 'species,' 'place,' 'obtaining things,' 'entering,' 'being an ordinary person' (Pṛthagjana) belong to the 'three realms bound.' 'Birth,' 'aging,' 'dwelling,' 'impermanence,' in 'desire realm bound' dharmas belong to the 'desire realm bound,' in 'form realm bound' dharmas belong to the 'form realm bound,' in 'formless realm bound' dharmas belong to the 'formless realm bound,' in 'unbound' dharmas belong to the 'unbound.' Among these, how many are 'defiled' (Sāsrava), how many are 'undefiled' (Anāsrava)? Thirteen are 'defiled,' four should be distinguished. 'Birth,' 'aging,' 'dwelling,' 'impermanence,' in 'defiled' are 'defiled,' in 'undefiled' are 'undefiled.' When obtaining the first 'undefiled mind,' at that time, one abandons the 'ordinary person' nature. When born in another realm, one also abandons the 'ordinary person' nature and obtains the 'ordinary person' nature of that other realm. When departing from desire, the ninth 'path of liberation' is interrupted. What are the three 'unconditioned' (Asaṃskṛta)? 'Cessation due to wisdom' (Prajñā-nirodha), 'cessation not due to wisdom' (Aprajñā-nirodha), 'space' (Ākāśa). What is 'cessation due to wisdom'? Through the power of 'defiled' and 'undefiled' wisdom, the 'fetters' (Saṃyojana) are severed, and liberation is attained. This is called 'cessation due to wisdom.' What is 'cessation not due to wisdom'? Future causes that should arise do not arise. This is called 'cessation not due to wisdom.' What is 'space'? 'Formless realm,' without opposition, invisible. This is called 'space.' 'Common dependent cause' (Sahabhū-hetu), 'associated cause' (Saṃprayuktaka-hetu), 'co-existent cause' (Sabhāga-hetu), the prior cause resembling itself, the cause of subsequent dharmas that have not yet arisen. Thus, the pervasive cause is also a sequential condition. The cause of the intermediate existence of beings. All 'conditioned' (Saṃskṛta) dharmas. The fruit of 'conditioned' dharmas is also the fruit of 'Nirvana.' Why? All 'conditioned' dharmas arise from causes and conditions, leading to the fruit of the path of 'Nirvana.' All associated dharmas operate together at the same time in one condition, in the other's characteristic, not in one's own characteristic. 'Mind' (Citta) and 'mental factors' (Caitasika) have no place or direction. Why? Because they condition all places. When the path arises, the fetters desire to cease. Therefore, desire arises, the path is attained, and liberation is achieved. When the path does not cease, desire ceases, the unobstructed path severs the fetters. Desire arises, liberation is attained, and liberation is achieved. Three kinds of 'craving' (Tṛṣṇā): 'desire craving' (Kāma-tṛṣṇā), 'existence craving' (Bhava-tṛṣṇā), 'non-existence craving' (Vibhava-tṛṣṇā). Seeking things is called 'desire craving.' Greedily cherishing when obtained is called 'existence craving.' Severing through seeing and seeking to sever is called 'non-existence craving.' Thirty-seven factors to be severed through contemplation, except for 'right thought' (Samyak-saṃkalpa), 'right speech' (Samyag-vāc), 'right action' (Samyak-karmānta), 'right livelihood' (Samyag-ājīva), 'reliance and protection' (Āśraya-rakṣā), the remaining are...

根法。四念止一一現在前。何以故。分別緣諸法。諸法他相應自不相應。緣諸法中結使應離。是為斷有斷未離。云何斷未離。得苦智未得習智。習諦所斷。苦諦所斷。緣三諦中得二不壞信。苦諦習諦盡諦法戒不壞信。道諦中得四不壞信。一切心數法隨心行。共一緣故。如是無教戒生住老壞隨心行。一切有漏法應斷何以故。罪垢故。一切有漏無漏法應知。何以故。智緣一切法過去未來諸法遠。何以故。不辦事故。現在諸法近。何以故。辦事故。無為亦近。何以故。疾得故。一切有漏法見處五見緣故。極多少成就十九根情不壞。有二根亦復見諦人不壞情未離欲。是謂十九。最少八根斷善根。漸命終有殘身根。亦復無色界凡夫更樂三事合情緣識。是更樂五種。有對增語明無明非明非無明。五識相應是謂有對。意識相應是謂增語。染污更樂是謂無明。無漏更樂是謂明不染污。有漏更樂是謂非明非無明。兩道得果。一斷結使。二得解脫。阿羅漢報心般涅槃。一切法放舍故。四有生有死有本有中有。初生得五陰是謂生有。死時五陰是謂死有。除生死五陰中間是謂本有。死已能到諸趣五陰是謂中有。苦習諦智忍緣諸法是謂厭。厭物緣故。四諦中諸智忍是為離欲。欲滅故。三有漏欲有無明。欲界除無明余殘煩惱。是謂欲有漏。色無色界

【現代漢語翻譯】現代漢語譯本根法。四念處（si nian chu，四種觀照方法）一一現在前。何以故？分別緣諸法。諸法他相應自不相應。緣諸法中結使應離。是為斷有斷未離。云何斷未離？得苦智未得習智。習諦（xi di，苦的根源的真理）所斷。苦諦（ku di，關於苦難的真理）所斷。緣三諦中得二不壞信。苦諦習諦盡諦（jin di，關於滅苦的真理）法戒不壞信。道諦（dao di，關於達到滅苦的道路的真理）中得四不壞信。一切心數法隨心行。共一緣故。如是無教戒生住老壞隨心行。一切有漏法應斷何以故？罪垢故。一切有漏無漏法應知。何以故？智緣一切法過去未來諸法遠。何以故？不辦事故。現在諸法近。何以故？辦事故。無為亦近。何以故？疾得故。一切有漏法見處五見緣故。極多少成就十九根情不壞。有二根亦復見諦人不壞情未離欲。是謂十九。最少八根斷善根。漸命終有殘身根。亦復無凡夫更樂三事合情緣識。是更樂五種。有對增語明無明非明非無明。五識相應是謂有對。意識相應是謂增語。染污更樂是謂無明。無漏更樂是謂明不染污。有漏更樂是謂非明非無明。兩道得果。一斷結使。二得解脫。阿羅漢（a luo han，已證得涅槃的聖者）報心般涅槃（ban nie pan，完全的涅槃）。一切法放舍故。四有生有死有本有中有。初生得五陰（wu yin，構成個體的五種要素）是謂生有。死時五陰是謂死有。除生死五陰中間是謂本有。死已能到諸趣五陰是謂中有。苦習諦智忍緣諸法是謂厭。厭物緣故。四諦中諸智忍是為離欲。欲滅故。三有漏欲有無明。欲界除無明余殘煩惱。是謂欲有漏。色無

【English Translation】 English version Root Dharma. The Four Foundations of Mindfulness (si nian chu) are now present. Why is that? Because they discern and contemplate all dharmas. Dharmas are sometimes in accordance with others, sometimes not in accordance with oneself. Among the dharmas contemplated, the fetters should be abandoned. This is called 'abandoning what exists, abandoning what has not yet been abandoned.' How is 'abandoning what has not yet been abandoned' achieved? One has attained the wisdom of suffering (ku zhi) but not yet attained the wisdom of the cause of suffering (xi zhi). What is abandoned by the Truth of the Cause of Suffering (xi di) is abandoned by the Truth of Suffering (ku di). Contemplating the Three Truths, one attains two indestructible faiths: indestructible faith in the Truth of Suffering, the Truth of the Cause of Suffering, and the Truth of Cessation (jin di), and the precepts. In the Truth of the Path (dao di), one attains four indestructible faiths. All mental phenomena follow the mind, because they share a common condition. Thus, non-revealed precepts, arising, abiding, aging, and decay follow the mind. All defiled dharmas should be abandoned. Why is that? Because they are tainted with defilements. All defiled and undefiled dharmas should be known. Why is that? Because wisdom contemplates all dharmas. Past and future dharmas are distant. Why is that? Because they are not yet accomplished. Present dharmas are near. Why is that? Because they are accomplished. Nirvana is also near. Why is that? Because it is quickly attained. All defiled dharmas arise from the five views. At most, one attains nineteen faculties without destroying the emotional nature. There are two faculties where one sees the truth but does not destroy the emotional nature and has not yet abandoned desire. These are the nineteen. At least eight faculties sever the roots of goodness. Gradually, at the end of life, there are remaining bodily faculties. Furthermore, unenlightened ordinary people delight in the combination of three things: emotional connection, conditions, and consciousness. There are five kinds of delight: resistance, speech, clarity, ignorance, neither clarity nor ignorance. Correspondence with the five consciousnesses is called resistance. Correspondence with the mind consciousness is called speech. Delight in defilement is called ignorance. Delight in non-defilement is called clarity, not defiled. Delight in defilement is called neither clarity nor ignorance. Two paths attain fruition: first, severing the fetters; second, attaining liberation. An Arhat (a luo han) attains complete Nirvana (ban nie pan) with the cessation of the mind. Because all dharmas are relinquished. There are four existences: birth, death, fundamental existence, and intermediate existence. The five aggregates (wu yin) attained at the initial birth are called birth existence. The five aggregates at the time of death are called death existence. The five aggregates between birth and death are called fundamental existence. The five aggregates that can reach all realms after death are called intermediate existence. The wisdom and forbearance of the Truth of Suffering and the Truth of the Cause of Suffering contemplate all dharmas, which is called aversion. Because of aversion to objects. Among the Four Truths, all wisdom and forbearance lead to detachment from desire. Because desire is extinguished. The three defiled existences are desire existence and ignorance. In the desire realm, except for ignorance, the remaining afflictions are called defiled desire existence. Form, without **

除無明余殘煩惱是有有漏。三界系癡是無明漏。是諸漏一切盡。是時得一切苦盡。得一切智甘露味。得道聖人名瞿沙造。

阿毗曇甘露味論卷下

【現代漢語翻譯】現代漢語譯本：除了無明（avidyā，指對事物真相的迷惑和無知）之外，其餘殘留的煩惱都是有漏的（sāsrava，指伴隨著慾望和執著的）。三界（trayo dhātava，指欲界、色界、無色界）所繫縛的愚癡就是無明漏。當這些漏（āsava，指煩惱的流注）全部斷盡時，就能證得一切苦的止息，獲得一切智慧的甘露之味，證得道的聖人名為瞿沙造（Ghoṣaka）。《阿毗曇甘露味論》卷下

【English Translation】 English version: Apart from ignorance (avidyā), the remaining defilements are with outflows (sāsrava). The delusion bound to the three realms (trayo dhātava) is the outflow of ignorance. When all these outflows (āsava) are completely exhausted, then one attains the cessation of all suffering, obtains the taste of the nectar of all wisdom, and the sage who attains the path is named Ghoṣaka. Abhidhamma-amatarasa-śāstra, Volume 2