T28n1554_入阿毗達磨論
大正藏第 28 冊 No. 1554 入阿毗達磨論
No. 1554
入阿毗達磨論捲上
塞建陀羅阿羅漢造
三藏法師玄奘奉 詔譯
敬禮一切智 佛日無垢輪 言光破人天 惡趣本心闇 諸以對法理 拔除法相愚 我頂禮如斯 一切智言藏 劣慧妄說闇 覆蔽牟尼言 照了由明燈 稽首然燈者
有聰慧者。能具受持諸牟尼尊教之文義。由拘事業有未得退。有劣慧者。聞對法中名義稠林便生怖畏。然俱恒有求解了心。欲令彼于阿毗達磨法相海中深洄復處欣樂易入。故作斯論。
謂善逝宗有八句義。一色二受三想四行五識六虛空七擇滅八非擇滅。此總攝一切義。色有二種。謂大種及所造色。大種有四。謂地水火風。界能持自共相。或諸所造色。故名為界。此四大種如其次第以堅濕暖動為自性。以持攝熟長為業。大而是種故名大種。由此虛空非大種攝。能生自果是種義故。遍所造色故名為大。如是大種唯有四者。更無用故。無堪能故。如床座足。所造色有十一種。一眼二耳三鼻四舌五身六色七聲八香九味十觸一分十一無表色。于大種有故名所造即是依止大種起義。此中眼者。謂眼識所依。以見色為用凈色為體。耳鼻舌身準此應說。色有二
【現代漢語翻譯】 現代漢語譯本 大正藏第 28 冊 No. 1554 入阿毗達磨論
No. 1554
入阿毗達磨論捲上
塞建陀羅阿羅漢（Sakandhila Arhat）造
三藏法師玄奘奉 詔譯
敬禮一切智 佛日無垢輪 言光破人天 惡趣本心闇 諸以對法理 拔除法相愚 我頂禮如斯 一切智言藏 劣慧妄說闇 覆蔽牟尼言 照了由明燈 稽首然燈者
有聰慧者，能完全接受並理解釋迦牟尼佛（牟尼尊）教誨的文字和意義。由於事務繁忙，有些人未能完全領悟而退卻。有些智慧不足的人，聽到《阿毗達磨》（對法）中繁多的名相概念就感到害怕。然而，他們都始終有尋求理解的心。爲了使他們對於《阿毗達磨》法相之海能夠深入遊歷，並欣然容易地進入，所以撰寫這部論著。
所謂善逝（Sugata，佛的稱號）的教義中有八個要點：一是色（rupa，物質），二是受（vedana，感受），三是想（samjna，概念），四是行（samskara，意志），五是識（vijnana，意識），六是虛空（akasa，空間），七是擇滅（pratisamkhyanirodha，通過智慧選擇而達到的寂滅），八是非擇滅（apratisamkhyanirodha，非通過智慧選擇而自然達到的寂滅）。這八個要點總括了一切意義。色有兩種，即大種（mahabhuta，四大元素）和所造色（upadaya-rupa，由四大元素所產生的物質）。大種有四種，即地、水、火、風。『界』具有保持自身和共同特徵的能力，或者說是構成所造色的要素，所以稱為『界』。這四大種依次以堅硬、濕潤、溫暖、流動為自性，以支援、攝取、成熟、增長為作用。因為它們是大的，而且是產生其他物質的根源，所以稱為『大種』。因此，虛空不屬於大種的範疇。能夠產生自身結果的，才具有『種』的意義。普遍存在於所造色之中，所以稱為『大』。像這樣，大種只有四種，因為再多也沒有用處，也沒有能力，就像床座的腿一樣。所造色有十一種：一眼、二耳、三鼻、四舌、五身、六色、七聲、八香、九味、十觸一分、十一無表色。因為它們存在於大種之上，所以稱為『所造』，也就是依止大種而生起的意思。其中，『眼』是指眼識所依賴的器官，以見色為作用，以清凈色為本體。耳、鼻、舌、身也應按照這個原則來解釋。色有兩種：
【English Translation】 English version T28 No. 1554 Nyayapravesad Abhidharma
No. 1554
Nyayapravesad Abhidharma Volume 1
Composed by Sakandhila Arhat
Translated under Imperial Order by Tripitaka Master Xuanzang
Homage to the All-Knowing One, the spotless wheel of the Buddha's sun, Whose words illuminate humans and gods, dispelling the darkness of evil destinies' inherent minds. Those who, through the principles of Abhidharma, eradicate the ignorance of the characteristics of phenomena, I bow in reverence to such a treasury of the All-Knowing One's words. The darkness of inferior wisdom's false claims obscures the words of the Muni (Buddha). Illuminated by the lamp of understanding, I pay homage to the one who lights the lamp.
Those with intelligence are able to fully receive and uphold the texts and meanings of the teachings of the Muni (Sage, referring to the Buddha). Due to being occupied with various affairs, some may regress without attaining full understanding. Those with inferior wisdom become fearful upon hearing the dense forest of names and concepts in Abhidharma. However, they all consistently possess a mind seeking understanding. To enable them to deeply traverse the ocean of Abhidharma's characteristics of phenomena and to enter it with joy and ease, this treatise is composed.
It is said that in the teachings of the Sugata (the Well-Gone One, an epithet of the Buddha), there are eight key points: first, rupa (form, matter); second, vedana (feeling, sensation); third, samjna (perception, conception); fourth, samskara (volition, mental formations); fifth, vijnana (consciousness); sixth, akasa (space); seventh, pratisamkhyanirodha (cessation through discrimination, extinction attained through wisdom); and eighth, apratisamkhyanirodha (cessation without discrimination, extinction attained naturally). These eight points encompass all meanings. Rupa (form, matter) is of two kinds: the mahabhuta (the great elements) and the upadaya-rupa (derived form, matter derived from the great elements). The mahabhuta (great elements) are four: earth, water, fire, and wind. 'Dhatu' (element) has the ability to maintain its own and common characteristics, or it constitutes the derived form, hence it is called 'dhatu' (element). These four great elements have, in order, the characteristics of solidity, moisture, warmth, and motion as their nature, and their functions are to support, gather, mature, and grow. Because they are great and are the source of other matter, they are called 'mahabhuta' (great elements). Therefore, akasa (space) is not included in the category of mahabhuta (great elements). Only that which can produce its own result has the meaning of 'source'. Because it pervades the derived form, it is called 'great'. Thus, there are only four great elements, because more are unnecessary and lack the capacity, like the legs of a bed or seat. There are eleven kinds of derived form: eye, ear, nose, tongue, body, visible form, sound, smell, taste, tangible object (part), and non-revealing form. Because they exist based on the great elements, they are called 'derived', meaning they arise dependent on the great elements. Among these, 'eye' refers to the organ upon which eye-consciousness relies, with seeing form as its function and pure form as its essence. Ear, nose, tongue, and body should be explained according to this principle. Rupa (form, matter) is of two kinds:
種。謂顯及形。如世尊說惡顯惡形。此中顯色有十二種。謂青黃赤白煙云塵霧影光明闇。形色有八種。謂長短方圓。高下正不正。此中霧者。謂地水氣。日焰名光。月星火藥寶珠電等諸焰名明。障光明生於中。余色可見名影。翻此名闇。方謂畟方。圓謂團圓形平等名正。形不平等名不正。余色易了故今不釋。此二十種皆是眼識。及所引意識所了別境。聲有二種。謂有執受及無執受。大種為因有差別故。墮自體者名有執受。是有覺義。與此相違名無執受。前所生者名有執受。大種為因。謂語手等聲。后所生者名無執受。大種為因。謂風林等聲。此有情名非有情名差別為四。謂前聲中語聲名有情名。餘聲名非有情名。后聲中化語聲名有情名。餘聲名非有情名。此復可意及不可意差別成八。如是八種皆是耳識。及所引意識所了別境。香有三種。一好香二惡香三平等香。謂能長養諸根大種名好香。若能損害諸根大種名惡香。若俱相違名平等香。如是三種皆是鼻識。及所引意識所了別境。味有六種。謂甘酢咸辛苦淡別故。如是六種皆是舌識。及所引意識所了別境。觸一分有七種。謂滑性澀性重性輕性及冷飢渴。柔軟名滑是意觸義。粗強名澀。可稱名重翻此名輕。由此所逼暖欲因名冷。食慾因名饑。飲欲因名渴。此皆于因立果名故
【現代漢語翻譯】 現代漢語譯本 色。稱為顯色和形色。例如世尊說『惡顯惡形』。這裡顯色有十二種，即青、黃、赤、白、煙、云、塵、霧、影、光明、闇（黑暗）。形色有八種，即長、短、方、圓、高、下、正（平整）、不正（不平整）。這裡霧是指地面的水氣。太陽的火焰叫做光。月亮、星星、火、藥、寶珠、閃電等等的火焰叫做明。遮蔽光明，使其他顏色可見的叫做影。與此相反的叫做闇（黑暗）。方是指四方。圓是指團圓形。平整叫做正。形狀不平整叫做不正。其餘的顏色容易理解，所以現在不解釋。這二十種都是眼識以及眼識所引發的意識所了別的境界。 聲音有兩種，即有執受和無執受。以大種為因，有差別而墮入自體中的叫做有執受，是有感覺的意思。與此相反的叫做無執受。先前產生的叫做有執受，以大種為因，比如說話、手勢等發出的聲音。之後產生的叫做無執受，以大種為因，比如風聲、樹林聲等。根據有情名和非有情名的差別，又可以分為四種。即前一種聲音中，說話的聲音叫做有情名，其餘的聲音叫做非有情名。后一種聲音中，變化出來的語言聲叫做有情名，其餘的聲音叫做非有情名。這又可以根據可意和不可意的差別，分為八種。這八種都是耳識以及耳識所引發的意識所了別的境界。 香有三種，一好香，二惡香，三平等香。能夠滋養諸根和大種的叫做好香。如果能夠損害諸根和大種的叫做惡香。如果兩者都不是的叫做平等香。這三種都是鼻識以及鼻識所引發的意識所了別的境界。 味有六種，即甘、酢（酸）、咸、辛苦、淡，因為味道不同。這六種都是舌識以及舌識所引發的意識所了別的境界。 觸覺的一部分有七種，即滑性、澀性、重性、輕性以及冷、饑、渴。柔軟叫做滑，是意觸的意思。粗糙強硬叫做澀。可以稱量的叫做重，與此相反的叫做輕。由此所逼迫的溫暖慾望的因叫做冷。食物慾望的因叫做饑。飲水慾望的因叫做渴。這些都是就原因而立果的名字。
【English Translation】 English version Colors are categorized as 'manifest colors' (顯色) and 'shape colors' (形色). For example, the World-Honored One spoke of 'evil manifest colors' and 'evil shape colors.' Among these, there are twelve types of manifest colors: blue, yellow, red, white, smoke, cloud, dust, mist, shadow, light, and darkness (闇). There are eight types of shape colors: long, short, square, round, high, low, regular (正), and irregular (不正). Here, 'mist' (霧) refers to the water vapor on the ground. The flame of the sun is called 'light' (光). The flames of the moon, stars, fire, medicine, precious jewels, lightning, etc., are called 'brightness' (明). That which obstructs light, making other colors visible, is called 'shadow' (影). The opposite of this is called 'darkness' (闇). 'Square' (方) refers to four-sided. 'Round' (圓) refers to circular. 'Regular' (正) refers to evenness. 'Irregular' (不正) refers to unevenness. The remaining colors are easily understood, so they will not be explained now. All twenty of these are the objects discerned by eye consciousness and the consciousness derived from eye consciousness. There are two types of sounds: those with apprehension (有執受) and those without apprehension (無執受). That which has a cause in the great elements (大種), has differentiation, and falls into its own nature is called 'with apprehension,' which means having sensation. The opposite of this is called 'without apprehension.' That which is produced earlier is called 'with apprehension,' having a cause in the great elements, such as sounds produced by speech, gestures, etc. That which is produced later is called 'without apprehension,' having a cause in the great elements, such as the sound of wind, the sound of forests, etc. Based on the difference between sentient being names (有情名) and non-sentient being names (非有情名), it can be further divided into four types. That is, in the former type of sound, the sound of speech is called a 'sentient being name,' and the remaining sounds are called 'non-sentient being names.' In the latter type of sound, the sound of transformed speech is called a 'sentient being name,' and the remaining sounds are called 'non-sentient being names.' This can be further divided into eight types based on the difference between agreeable and disagreeable. All eight of these are the objects discerned by ear consciousness and the consciousness derived from ear consciousness. There are three types of smells: good smell (好香), bad smell (惡香), and neutral smell (平等香). That which can nourish the faculties (諸根) and the great elements (大種) is called a 'good smell.' That which can harm the faculties and the great elements is called a 'bad smell.' That which is neither is called a 'neutral smell.' All three of these are the objects discerned by nose consciousness and the consciousness derived from nose consciousness. There are six types of tastes: sweet, sour (酢), salty, bitter, pungent, and bland, because the tastes are different. All six of these are the objects discerned by tongue consciousness and the consciousness derived from tongue consciousness. A portion of touch has seven types: smoothness (滑性), roughness (澀性), heaviness (重性), lightness (輕性), as well as cold (冷), hunger (飢), and thirst (渴). Softness is called 'smoothness,' which is the meaning of mental contact. Coarse and hard is called 'roughness.' That which can be weighed is called 'heaviness,' and the opposite of this is called 'lightness.' The cause of the desire for warmth that is compelled by this is called 'cold.' The cause of the desire for food is called 'hunger.' The cause of the desire for drink is called 'thirst.' These are all names established based on the result of the cause.
作如是說。如說諸佛出現樂等。大種聚中水火增故有滑性。地風增故有澀性。地水增故有重性。火風增故有輕性。水風增故有冷。風增故有饑。火增故有渴。無表色者。謂能自表諸心心所轉變差別。故名為表。與彼同類而不能表。故名無表。此于相似立遮止言。如於剎帝利等說非婆羅門等。無表相者。謂由表心大種差別。于睡眠覺亂不亂心。及無心位有善不善色相續轉不可積集。是能建立苾芻等因。是無表相。此若無者。不應建立有苾芻等。如世尊說。于有依福業事彼恒常福增長。如是無表總有三種。謂律儀不律儀俱相違所攝故。律儀有三種。謂別解脫靜慮無漏律儀別故。別解脫律儀復有八種。一苾芻律儀。二苾芻尼律儀。三勤策律儀。四正學律儀。五勤策女律儀。六近事男律儀。七近事女律儀。八近住律儀。如是八種唯欲界系。靜慮律儀。謂色界三摩地隨轉色。此唯色界系。無漏律儀。謂無漏三摩地隨轉色。此唯不繫。不律儀者。謂諸屠兒及諸獵獸捕鳥捕魚劫盜典獄縛龍煮狗罝弶魁膾。此等身中不善無表色相續轉。非律儀非不律儀者。謂造毗訶羅窣堵波僧伽邏摩等。及禮制多燒香散華讚誦愿等。並捶打等所起種種善不善無表色相續轉。亦有無表唯一剎那。依總種類故說相續。別解脫律儀由誓願受得前七至命盡第八一
【現代漢語翻譯】 現代漢語譯本： 如是說。如所說諸佛出現之樂等。四大種（地、水、火、風）聚合中，水火增多則有滑性，地風增多則有澀性，地水增多則有重性，火風增多則有輕性，水風增多則有冷性，風增多則有飢餓感，火增多則有口渴感。 無表色（無法直接觀察到的色法）是指：能夠自行表示諸心（各種不同的心）和心所（心的各種作用）的轉變差別，因此名為『表』。與『表』同類，但不能表示，因此名為『無表』。這是在相似的事物上設立遮止之語，如同對剎帝利（統治階級）等說『非婆羅門（祭司階級）』等。 無表相（無表色的特徵）是指：由於表心（能表達的心）和四大種的差別，在睡眠、覺醒、心亂、心不亂以及無心位（沒有心識活動的狀態）時，有善或不善的色法相續不斷地運轉，但無法積集。這是能夠建立比丘（出家男眾）等的因。這就是無表相。如果缺少這種無表相，就不應該能夠建立比丘等。如同世尊所說：『對於有依靠的福業之事，他的福德恒常增長。』 如此，無表總共有三種，即律儀（戒律）、不律儀（違反戒律）和俱相違（既非律儀也非不律儀）所攝。 律儀有三種，即別解脫律儀（防止惡行的戒律）、靜慮律儀（禪定帶來的戒律）和無漏律儀（證悟帶來的戒律）的差別。 別解脫律儀又有八種：一、比丘律儀（比丘的戒律），二、比丘尼律儀（比丘尼的戒律），三、勤策律儀（沙彌的戒律），四、正學律儀（式叉摩那的戒律），五、勤策女律儀（沙彌尼的戒律），六、近事男律儀（優婆塞的戒律），七、近事女律儀（優婆夷的戒律），八、近住律儀（八關齋戒）。這八種律儀只屬於欲界（眾生有情慾和物質慾望的界別）。 靜慮律儀是指三摩地（專注狀態）隨之轉變的色法。這隻屬於色界（脫離了粗糙的慾望，但仍然與物質形式有關的界別）。無漏律儀是指無漏三摩地（沒有煩惱的專注狀態）隨之轉變的色法。這隻屬於無色界（完全脫離物質形式的界別）。 不律儀是指：諸如屠夫、獵人、捕鳥者、捕魚者、強盜、典獄官、捆綁犯人者、煮狗者、設定陷阱者、劊子手等。這些人身上不善的無表色相續不斷地運轉。 非律儀非不律儀是指：建造精舍（Vihara）、窣堵波（Stupa，佛塔）、僧伽藍摩（Sangharama，僧院）等，以及禮拜支提（Cetiya，佛塔或聖地）、燒香、散花、讚誦、發願等，以及捶打等所引起的種種善或不善的無表色相續不斷地運轉。也有無表色只存在一剎那（極短的時間）。因為依總的種類來說，所以說相續不斷。別解脫律儀通過誓願而獲得，前七種至生命結束，第八種為一天。
【English Translation】 English version: Thus it is said. As it is said, the joy of the appearance of all Buddhas, etc. In the aggregation of the four great elements (earth, water, fire, wind), an increase of water and fire causes smoothness; an increase of earth and wind causes roughness; an increase of earth and water causes heaviness; an increase of fire and wind causes lightness; an increase of water and wind causes coldness; an increase of wind causes hunger; an increase of fire causes thirst. 'Non-manifesting form' (form that cannot be directly observed) refers to: that which can itself express the transformations and differences of various minds (different states of mind) and mental factors (functions of the mind), hence it is called 'manifesting'. That which is of the same kind as 'manifesting' but cannot express, hence it is called 'non-manifesting'. This establishes a restriction on similar things, just as one says to Kshatriyas (ruling class) 'not Brahmins (priestly class)', etc. 'Characteristic of non-manifesting' (the characteristic of non-manifesting form) refers to: due to the differences in the manifesting mind (the mind that can express) and the four great elements, during sleep, wakefulness, disturbed mind, undisturbed mind, and states of no-mind (states without mental activity), there is a continuous flow of good or bad form, but it cannot be accumulated. This is the cause for establishing Bhikshus (ordained male monastics), etc. This is the characteristic of non-manifesting. If this non-manifesting were absent, it should not be possible to establish Bhikshus, etc. As the World Honored One said: 'For those who engage in meritorious deeds with a basis, their merit constantly increases.' Thus, there are three types of non-manifesting in total, namely, those included in vows (ethical conduct), non-vows (violation of ethical conduct), and both contradictory (neither vows nor non-vows). There are three types of vows, namely, the distinctions of Pratimoksha vows (vows to prevent evil deeds), meditative vows (vows arising from meditative concentration), and non-outflow vows (vows arising from enlightenment). The Pratimoksha vows have eight types: 1. Bhikshu vows (vows of a Bhikshu), 2. Bhikshuni vows (vows of a Bhikshuni), 3. Shramanera vows (vows of a novice monk), 4. Shikshamana vows (vows of a probationary nun), 5. Shramanerika vows (vows of a novice nun), 6. Upasaka vows (vows of a male lay follower), 7. Upasika vows (vows of a female lay follower), 8. Upavasatha vows (eight precepts). These eight types of vows belong only to the desire realm (the realm of beings with sensual and material desires). Meditative vows refer to the form that transforms along with Samadhi (concentrated state). This belongs only to the form realm (the realm that has transcended crude desires but is still related to material form). Non-outflow vows refer to the form that transforms along with non-outflow Samadhi (concentrated state without defilements). This belongs only to the formless realm (the realm that has completely transcended material form). Non-vows refer to: such as butchers, hunters, bird catchers, fishermen, robbers, prison guards, those who bind prisoners, dog cookers, those who set traps, executioners, etc. In these people, bad non-manifesting form continuously flows. Neither vows nor non-vows refer to: building Viharas (monasteries), Stupas (reliquary mounds), Sangharamas (monastic complexes), etc., as well as worshipping Cetiyas (shrines or sacred places), burning incense, scattering flowers, praising, making vows, etc., and the various good or bad non-manifesting forms that continuously flow from beating, etc. There are also non-manifesting forms that exist for only a moment (an extremely short time). Because it is spoken of in terms of general categories, it is said to be continuous. Pratimoksha vows are obtained through vows, the first seven last until the end of life, and the eighth lasts for one day.
晝夜。又前七種舍由四緣。一舍所學故。二命盡故。三善根斷故。四二形生故。第八律儀即由前四及夜盡舍。靜慮律儀由得色界善心故得。由舍色界善心故舍。屬彼心故。無漏律儀得舍亦爾。隨無漏心而得舍故。得不律儀由作及受。由四緣故舍不律儀。一受律儀故。二命盡故。三二形生故。四法爾得。色界善心處中無表。或由作故得。謂殷凈心猛利煩惱。禮讚制多及捶打等。或由受故得。謂作是念。若不為佛造曼茶羅終不先食。如是等愿。或由舍故得。謂造寺舍敷具園林施苾芻等。舍此無表。由等起心及所作事俱斷懷故。如是無表及前所說。眼等五根唯是意識所了別境。齊此名為初色句義。然諸法相略有三種。一自共相。二分共相。三遍共相。自共相者。如變壞故。或變礙故說名為色。如是即說可惱壞義。如法王說。苾芻當知。由變壞故名色取蘊。誰能變壞。謂手觸故即便變壞。乃至廣說。如能疾行故名為馬。以能行故說名牛等。分共相者。如非常性及苦性等。遍共相者。如非我性及空性等。由此方隅。於一切法。應知三相。
受句義者。謂三種領納。一樂二苦三不苦不樂。即是領納三隨觸義。從愛非愛非二觸生。身心分位差別所起。于境歡戚非二為相。能為愛因故名受。如世尊說。觸緣受受緣愛。此復隨識差
【現代漢語翻譯】 現代漢語譯本：晝夜。前七種舍戒律的因緣有四種：一是捨棄所學，二是壽命終盡，三是善根斷絕，四是變成男女雙性人。第八種律儀（指無表色）的捨棄，由前四種原因以及夜晚結束而捨棄。靜慮律儀（指禪定中的戒律）由於獲得殊勝的善心而獲得，由於捨棄殊勝的善心而捨棄，因為它屬於那個心。無漏律儀（指聖者的戒律）的獲得和捨棄也是如此，隨著無漏心的生起和消失而獲得和捨棄。獲得不律儀（指惡行）是由於造作和接受（惡行），捨棄不律儀有四種因緣：一是接受律儀，二是壽命終盡，三是變成男女雙性人，四是自然而然地失去（作惡的）機會。殊勝的善心所產生的處中無表色，或者由於造作而獲得，比如以慇勤清凈的心和猛烈的煩惱，禮讚佛塔、捶打他人等；或者由於接受（誓願）而獲得，比如發願說：『如果我不為佛建造曼茶羅，就決不先吃飯。』等等這樣的誓願；或者由於捨棄（財物）而獲得，比如建造寺廟房舍、提供臥具園林、佈施給比丘等等。捨棄這種無表色，是由於等起心（動機）以及所作的事情都斷絕的緣故。像這樣的無表色以及前面所說的眼等五根，僅僅是意識所了別的境界。到此為止，稱為初色句的意義。然而諸法的體相略有三種：一是自共相，二是分共相，三是遍共相。自共相，比如由於變壞的緣故，或者變礙的緣故，被稱為色。這樣就是說可惱壞的意義。如法王（佛陀）所說：『比丘們，應當知道，由於變壞的緣故，名為色取蘊。』誰能變壞？比如用手觸控就會變壞，乃至廣說。如同能夠快速行走所以稱為馬，因為能夠行走所以稱為牛等等。分共相，比如無常的性質以及苦的性質等等。遍共相，比如非我的性質以及空的性質等等。由此方方面面，對於一切法，應當瞭解這三種體相。 受句的意義是：三種領納，一是樂，二是苦，三是不苦不樂。也就是領納三種隨觸的意義，從可愛、不可愛、非可愛非不可愛的觸而產生，是身心分位差別所引起的，以對於境界的歡喜、憂愁、非歡喜非憂愁為體相，能夠成為愛的因緣所以名為受。如世尊所說：『觸緣受，受緣愛。』這又隨著識的差別而不同。
【English Translation】 English version: Day and night. Furthermore, the first seven types of relinquishment (of precepts) arise from four conditions: 1. Relinquishing what has been learned; 2. The end of life; 3. The severance of wholesome roots; 4. The arising of two genders. The eighth type of discipline (referring to non-revealing form) is relinquished by the previous four conditions and the end of the night. The meditative discipline (referring to precepts in meditative states) is obtained by gaining superior wholesome mind and relinquished by abandoning superior wholesome mind, because it belongs to that mind. The undefiled discipline (referring to the precepts of the noble ones) is also obtained and relinquished in the same way, obtained and relinquished according to the undefiled mind. Non-discipline (referring to evil deeds) is obtained by action and acceptance (of evil deeds), and non-discipline is relinquished by four conditions: 1. Accepting discipline; 2. The end of life; 3. The arising of two genders; 4. Natural attainment (of losing the opportunity to do evil). The neutral non-revealing form produced by superior wholesome mind is obtained either by action, such as with diligent pure mind and intense afflictions, praising stupas and striking others, etc.; or obtained by acceptance (of vows), such as making the vow: 'If I do not build a mandala for the Buddha, I will never eat first,' and so on; or obtained by relinquishment (of possessions), such as building temples and houses, providing bedding and gardens, giving to Bhikshus, etc. This non-revealing form is relinquished because the motivating mind and the actions performed are both cut off. Such non-revealing forms and the previously mentioned five sense organs, such as the eye, are only the objects discerned by consciousness. Up to this point, this is called the meaning of the initial form phrase. However, the characteristics of all dharmas are roughly of three types: 1. Self-common characteristics; 2. Partial-common characteristics; 3. Universal-common characteristics. Self-common characteristics are, for example, called form because of change and destruction, or because of change and obstruction. Thus, it is said to be the meaning of being able to be annoyed and destroyed. As the Dharma King (Buddha) said: 'Bhikshus, you should know that because of change and destruction, it is called the form aggregate.' Who can change and destroy it? For example, touching it with the hand will change and destroy it, and so on. Just as being able to walk quickly is called a horse, because it is able to walk it is called an ox, etc. Partial-common characteristics are, for example, impermanence and suffering, etc. Universal-common characteristics are, for example, non-self and emptiness, etc. From these aspects, for all dharmas, one should understand these three characteristics. The meaning of the feeling phrase is: three types of reception, one is pleasure, two is pain, and three is neither pleasure nor pain. That is, receiving the meaning of the three contacts, arising from lovable, unlovable, and neither lovable nor unlovable contacts, caused by the differences in the positions of body and mind, with the characteristics of joy, sorrow, and neither joy nor sorrow towards the object, and is called feeling because it can become the cause of love. As the World Honored One (Buddha) said: 'Contact conditions feeling, feeling conditions love.' This also varies with the differences in consciousness.
別有六。謂眼觸所生受。乃至意觸所生受。五識俱生名身受。意識俱生名心受。由根差別建立五種。謂樂根苦根喜根憂根舍根。諸身悅受。及第三靜慮心悅受名樂根。悅是攝益義。諸身不悅受名苦根。不悅是損惱義。除第三靜慮。余心悅受名喜根。諸心不悅受名憂根。諸身及心非悅非不悅受名舍根。此廣分別如根等處。
想句義者。謂能假合相名義解。即于青黃長短等色。螺鼓等聲。沉麝等香。咸苦等味。堅軟等觸。男女等法相名義中假合而解。為尋伺因故名為想。此隨識別有六如受。小大無量差別有三。謂緣少境故名小想。緣妙高等諸大法境故名大想。隨空無邊處等名無量想。或隨三界立此三名。
行有二種。謂相應行不相應行。相應行者。謂思觸欲作意勝解念定慧尋伺信精進慚愧不放逸輕安不害舍欣厭不信懈怠放逸善根不善根無記根結縛隨眠隨煩惱纏漏。瀑流軛取身繫蓋及智忍等。諸心所法。此皆與心所依所緣行相時事五義等故說名相應。與此相違名不相應。謂得非得無想定滅定無想事命根眾同分生住老無常名身句身文身等。如是相應不相應行總名行蘊。故大仙說。行蘊聚集如芭蕉莖。
思謂能令心有造作。即是意業。亦是令心運動為義。此善不善無記異故。有三種別。觸謂根境識和合生令心
【現代漢語翻譯】 現代漢語譯本：還有六種感受。即眼觸所生的感受，乃至意觸所生的感受。前五識共同產生的感受稱為身受，意識產生的感受稱為心受。由於根的不同，建立了五種根：樂根、苦根、喜根、憂根、舍根。身體上的愉悅感受，以及第三禪定的心悅感受稱為樂根（Sukha-indriya，快樂的官能）。『悅』是攝取利益的意思。身體上的不悅感受稱為苦根（Dukkha-indriya，痛苦的官能）。『不悅』是損害惱亂的意思。除了第三禪定，其餘的心悅感受稱為喜根（Somanassa-indriya，喜悅的官能）。心中的不悅感受稱為憂根（Domanassa-indriya，憂愁的官能）。身體和心中非愉悅非不愉悅的感受稱為舍根（Upekkha-indriya，捨棄的官能）。這些詳細的區分在根等處有詳細說明。 想的含義是：能夠通過假立的方式，結合事物的相、名、義進行理解。即對於青、黃、長、短等顏色，螺、鼓等聲音，沉香、麝香等氣味，咸、苦等味道，堅硬、柔軟等觸感，男女等法的相、名、義進行假立結合而理解。因為是尋和伺的原因，所以稱為想。這種想隨著識別有六種，如同感受一樣。大小和無量的差別有三種：緣于少量的境，所以稱為小想；緣於美妙高等諸大法境，所以稱為大想；隨著空無邊處等，稱為無量想。或者隨著三界建立這三種名稱。 行有兩種：相應行和不相應行。相應行是指：思、觸、欲、作意、勝解、念、定、慧、尋、伺、信、精進、慚、愧、不放逸、輕安、不害、舍、欣、厭、不信、懈怠、放逸、善根、不善根、無記根、結、縛、隨眠、隨煩惱、纏、漏、瀑流、軛、取、身繫、蓋以及智、忍等。這些心所法，都與心在所依、所緣、行相、時間、事情這五個方面相同，所以稱為相應。與此相反的稱為不相應。即得、非得、無想定、滅定、無想事、命根、眾同分、生、住、老、無常、名身、句身、文身等。像這樣，相應行和不相應行總稱為行蘊。所以大仙說，行蘊的聚集就像芭蕉莖一樣。 思是指能夠使心有所造作，就是意業，也是使心運動的意思。因為善、不善、無記的不同，所以有三種區別。觸是指根、境、識和合產生，使心...
【English Translation】 English version: There are also six kinds of feelings. These are the feelings arising from eye-contact, and so on, up to the feelings arising from mind-contact. The feelings arising together with the first five consciousnesses are called bodily feelings, and the feelings arising with consciousness are called mental feelings. Due to the difference in the sense faculties, five faculties are established: the faculty of pleasure (Sukha-indriya), the faculty of pain (Dukkha-indriya), the faculty of joy (Somanassa-indriya), the faculty of sorrow (Domanassa-indriya), and the faculty of indifference (Upekkha-indriya). Pleasant bodily feelings, and the pleasant mental feelings of the third dhyana (meditative absorption), are called the faculty of pleasure. 'Pleasant' means having the characteristic of benefiting. Unpleasant bodily feelings are called the faculty of pain. 'Unpleasant' means having the characteristic of harming and afflicting. Except for the third dhyana, the remaining pleasant mental feelings are called the faculty of joy. Unpleasant mental feelings are called the faculty of sorrow. Feelings that are neither pleasant nor unpleasant in body and mind are called the faculty of indifference. These distinctions are explained in detail in the section on the faculties, etc. The meaning of 'perception' (saṃjñā) is: the ability to understand by hypothetically combining the characteristics, names, and meanings of things. That is, to understand the characteristics, names, and meanings of colors such as blue, yellow, long, and short; sounds such as conch shells and drums; scents such as eaglewood and musk; tastes such as salty and bitter; tactile sensations such as hard and soft; and phenomena such as male and female, by hypothetically combining them. Because it is the cause of investigation (vitarka) and analysis (vicāra), it is called perception. This perception, like feeling, has six types according to the type of consciousness. There are three types of differences in terms of smallness, greatness, and boundlessness: perceiving a small object is called small perception; perceiving sublime and superior great objects is called great perception; following the sphere of infinite space, etc., is called boundless perception. Or, these three names are established according to the three realms (of existence). There are two kinds of formations (saṃskāra): associated formations and dissociated formations. Associated formations refer to: thought (cetanā), contact (sparśa), volition (chanda), attention (manaskāra), conviction (adhimokṣa), mindfulness (smṛti), concentration (samādhi), wisdom (prajñā), investigation (vitarka), analysis (vicāra), faith (śraddhā), effort (vīrya), shame (hrī), embarrassment (apatrāpya), non-negligence (apramāda), pliancy (praśrabdhi), non-harming (avihiṃsā), equanimity (upekṣā), joy (hrī), aversion (apatrāpya), lack of faith (āśraddhya), laziness (kausīdya), negligence (pramāda), wholesome roots (kuśala-mūla), unwholesome roots (akuśala-mūla), indeterminate roots (avyākṛta-mūla), fetters (saṃyojana), bonds (bandhana), latent tendencies (anuśaya), secondary defilements (upakleśa), entanglements (paryavasthāna), outflows (āsrava), floods (ogha), yokes (yoga), grasping (upādāna), bodily ties (kāya-grantha), hindrances (nīvaraṇa), and faculties such as intelligence (jñāna) and forbearance (kṣānti). These mental factors are called associated because they are the same as the mind in five aspects: basis, object, aspect, time, and event. What is contrary to this is called dissociated. That is, attainment (prāpti), non-attainment (aprāpti), cessation of perception (asaṃjñā-samāpatti), cessation of feeling and perception (nirodha-samāpatti), non-perceptual matter (asaṃjñika), life-faculty (jīvitendriya), class identity (nikāya-sabhāga), birth (jāti), duration (sthiti), decay (jarā), impermanence (anityatā), name-entity (nāma-kāya), phrase-entity (pada-kāya), and letter-entity (vyañjana-kāya), etc. Thus, associated and dissociated formations are collectively called the aggregate of formations. Therefore, the great sage said that the accumulation of the aggregate of formations is like the stem of a banana tree. Thought (cetanā) refers to that which enables the mind to create, which is mental karma, and also means to move the mind. Because of the difference between wholesome, unwholesome, and indeterminate, there are three distinctions. Contact (sparśa) refers to the arising from the combination of sense faculty, object, and consciousness, causing the mind to...
觸境。以能養活心所為相。順樂受等差別有三。欲謂希求。作事業隨順。精進謂我當作如是事業。作意謂能令心警覺。即是引心趣境為義。亦是憶持。曾受等此有三種。謂學無學非學非無學。七有學身中無漏作意名學。阿羅漢身中無漏作意名無學。一切有漏作意名非學非無學。勝解謂能于境印可。即是令心於所緣境無怯弱義。念謂令心於境明記。即是不忘。已正當作謂事業義。定謂令心專注一境。即是制如猿猴心。唯於一境而轉義。毗婆沙者作如是說。如蛇在筒行便不曲。心若在定正直而轉。慧謂於法能有簡擇。即是于攝相應成就諸因緣果。自相共相八種法中。隨其所應觀察為義。尋謂于境令心粗為相。亦名分別思惟。想風所繫粗動而轉。此法即是五識轉因。伺謂于境令心細為相。此法即是隨順意識于境轉因。
信謂令心於境澄凈。謂於三寶因果相屬有性等中。現前忍許故名為信。是能除遣心濁穢法。如清水珠置於池內。令濁穢水皆即澄清。如是信珠在心池內。心諸濁穢皆即除遣。信佛證菩提信法是善說信僧具妙行。亦信一切外道所迷。緣起法性是信事業。精進謂于善不善法生滅事中勇悍為性。即是沉溺生死泥者。能策勵心令速出義。慚謂隨順正理白法。增上所生違愛等流心自在性。由此勢力于諸功德及有德者
【現代漢語翻譯】 現代漢語譯本 觸境：以能夠養活心所為特徵。順應樂受等差別，有三種。欲，指的是希求，做事業時隨順。精進，指的是『我應當做這樣的事業』。作意，指的是能夠使心警覺，也就是引導心趨向目標境界的意思，也是憶持曾經接受的事物等。這有三種，即學、無學、非學非無學。七有學身中的無漏作意稱為學。阿羅漢身中的無漏作意稱為無學。一切有漏作意稱為非學非無學。勝解，指的是能夠對目標境界認可，也就是使心對於所緣境界沒有怯弱的意思。念，指的是使心對於目標境界清楚地記住，也就是不忘記。『已正當作』指的是事業的意義。定，指的是使心專注於一個目標境界，也就是控制像猿猴一樣的心，只在一個目標境界上轉動的意思。《毗婆沙論》的作者這樣說：『就像蛇在筒中行走就不會彎曲一樣，心如果在禪定中，就會正直地轉動。』慧，指的是對於法能夠有所簡擇，也就是對於攝相應成就的諸因緣果，自相、共相八種法中，根據其所應觀察的意思。尋，指的是使心對於目標境界粗略地認識，也叫做分別思惟，像被想的風所牽繫一樣，粗略地動轉。這種法就是五識轉動的因。伺，指的是使心對於目標境界細緻地認識，這種法就是隨順意識在目標境界上轉動的因。
信，指的是使心對於目標境界澄凈。指的是對於三寶、因果相屬、有性等，現前認可，所以叫做信。是能夠去除心裡的污濁的法。就像清水珠放在池塘里，使污濁的水都立即澄清一樣。這樣，信珠在心池內，心裡的各種污濁都立即去除。信佛證菩提，信法是善說，信僧具妙行，也相信一切外道所迷惑的緣起法性，這是信的事業。精進，指的是對於善和不善法的生滅之事，勇猛剛強為特性，也就是沉溺在生死泥潭中的人，能夠策勵心，使之迅速脫離的意思。慚，指的是隨順正理白法，增上所生違愛等流心自在性。由此勢力，對於各種功德以及有德之人
【English Translation】 English version Contacting Objects: Characterized by being able to nourish the mental factors. According to the differences in pleasant feelings, etc., there are three types. 'Desire' refers to aspiration, acting in accordance with one's endeavors. 'Effort' refers to 'I shall do such and such a task.' 'Attention' refers to being able to awaken the mind, which means guiding the mind towards an objective realm. It also means remembering what has been received, etc. There are three types of this: learning, non-learning, and neither learning nor non-learning. The undefiled attention in the seven types of learners is called 'learning.' The undefiled attention in the body of an Arhat is called 'non-learning.' All defiled attention is called 'neither learning nor non-learning.' 'Conviction' refers to being able to approve of an objective realm, which means making the mind unafraid of the object it focuses on. 'Mindfulness' refers to making the mind clearly remember an objective realm, which means not forgetting. 'Already, correctly, and about to do' refers to the meaning of action. 'Concentration' refers to making the mind focus on one objective realm, which means controlling the mind like a monkey, only turning towards one objective realm. The authors of the Vibhasha say, 'Just as a snake in a tube walks without bending, if the mind is in concentration, it will turn straight.' 'Wisdom' refers to being able to discern the Dharma, which means observing the causes, conditions, and results of the corresponding achievements, as well as the self-characteristics and common characteristics of the eight types of Dharma, according to what is appropriate. 'Initial Application of Thought' refers to making the mind coarsely aware of an objective realm. It is also called 'discrimination and thinking,' moving coarsely like being tied to the wind of thought. This Dharma is the cause of the turning of the five consciousnesses. 'Sustained Application of Thought' refers to making the mind subtly aware of an objective realm. This Dharma is the cause of the turning of consciousness in accordance with the objective realm.
'Faith' refers to making the mind clear and pure towards an objective realm. It refers to the present acceptance of the Three Jewels, the relationship between cause and effect, and the existence of inherent nature, etc., therefore it is called faith. It is the Dharma that can remove the turbidity of the mind. Just as a clear water pearl placed in a pond makes the turbid water clear immediately, so too, when the faith pearl is in the mind pond, all the turbidity of the mind is immediately removed. Believing that the Buddha attained Bodhi, believing that the Dharma is well-spoken, believing that the Sangha possesses wonderful conduct, and also believing in the dependent origination of Dharma-nature, which all external paths are deluded about, this is the work of faith. 'Effort' refers to having courage and strength as its characteristic in the arising and ceasing of good and bad Dharmas, which means that for those who are drowning in the mud of Samsara, it can encourage the mind to quickly escape. 'Shame' refers to following the correct principles and white Dharmas, the self-mastery of the mind that arises from the increasing flow of opposing love, etc. By this power, towards all merits and virtuous people
恭敬而住。愧謂修習功德為先。違癡等流訶毀劣法。由此勢力于罪見怖。不放逸謂修諸善法。違害放逸守護心性。心堪任性說名輕安。違害惛沈隨順善法。心堅善性說名不害。由此勢力不損惱他。能違於他樂為損事。心平等性說名為舍。舍背非理及向理故。由此勢力令心於理。及於非理無向無背。平等而住如持秤縷。欣謂欣尚于還滅品。見功德已令心欣慕。隨順修善。心有此故欣樂涅槃。與此相應名欣作意。厭謂厭患于流轉品。見過失已令心厭離。隨順離染。心有此故厭惡生死。與此相應名厭作意。心不澄凈名為不信。是前所說。信相違法心心不勇悍名為懈怠。與前所說精進相違。不修善法為放逸。違前所說不放逸性。即是不能守護心義。如是所說不信等三。不立隨眠及纏垢者。過失輕故。易除遣故。
善根有三種。一無貪是違貪法。二無瞋是違瞋法。三無癡是違癡法。即前所說慧為自性。如是三法是善自性。亦能為根生余善法。故名善根。安隱義是善義。能引可愛有及解脫牙故。或已習學成巧便義是善義。由此能辨妙色像故。如彩畫師造妙色像世稱為善。不善根有三種。即前所治貪瞋癡三。貪謂欲界五部貪。瞋謂五部瞋。癡謂欲界三十四無明。除有身見及邊執見相應無明。如是三法是不善自性。亦能為根生余
【現代漢語翻譯】 現代漢語譯本： 恭敬安住于正法中。以羞愧之心認為修習功德最為重要。違背愚癡等煩惱的蔓延，呵斥譭謗低劣的法。由於這種力量，對罪惡產生恐懼。不放逸是指修習各種善法，違背和損害放逸，守護心性。心的堪能性稱為輕安，違背昏沉，隨順善法。心堅固的善性稱為不害，由於這種力量，不損害他人，能夠違背那些以損害他人為樂的事情。心的平等性稱為舍，捨棄背離真理和趨向真理的行為。由於這種力量，使心對於真理和非真理，既不趨向也不背離，平等安住，就像拿著天平的線一樣。欣是指欣尚于還滅品（涅槃），見到功德后，使心欣慕，隨順修善。心中有這種欣，所以欣樂涅槃。與此相應稱為欣作意。厭是指厭患于流轉品（輪迴），見過失后，使心厭離，隨順離染。心中有這種厭，所以厭惡生死。與此相應稱為厭作意。心不清凈稱為不信，是不信的體相，與前面所說的信相反。心不勇悍稱為懈怠，與前面所說的精進相反。不修習善法稱為放逸，違背前面所說的不放逸性，也就是不能守護心的意義。像這樣所說的不信等三種煩惱，不被立為隨眠和纏垢，因為它們的過失輕微，容易去除。
善根有三種：一是無貪，是違背貪法的；二是無瞋，是違背瞋法的；三是無癡，是違背癡法的，也就是前面所說的以智慧為自性。這三種法是善的自性，也能作為根本產生其餘的善法，所以稱為善根。安穩的意義是善的意義，能夠引導可愛的果報以及解脫的種子。或者已經學習成為巧妙方便的意義是善的意義，由此能夠辨別美妙的色彩和形象。就像彩繪師創造美妙的色彩和形象，世人稱讚為善。不善根有三種：就是前面所要對治的貪、瞋、癡三種。貪是指欲界五部的貪。瞋是指五部的瞋。癡是指欲界三十四種無明，除了有身見（認為五蘊是真實的我）和邊執見（執著于斷或常的極端見解）相應的無明。這三種法是不善的自性，也能作為根本產生其餘的
【English Translation】 English version: Dwelling with reverence, considering it paramount to cultivate merit with a sense of shame. Opposing the proliferation of delusion and criticizing inferior teachings. Through this power, developing a fear of sin. Non-negligence means cultivating all virtuous dharmas, opposing and harming negligence, and guarding the nature of the mind. The mind's capacity is called serenity, opposing dullness and aligning with virtuous dharmas. The mind's firm virtuous nature is called non-harm, through this power, not harming others, and being able to oppose those who take pleasure in harming others. The mind's equanimity is called relinquishment, relinquishing both irrationality and attachment to rationality. Through this power, the mind neither inclines towards nor turns away from reason and unreason, remaining in equanimity, like holding the string of a scale. Joy means taking delight in the cessation realm (Nirvana), upon seeing its merits, causing the mind to rejoice and align with cultivating virtue. Having this joy in the mind, one delights in Nirvana. Being in accordance with this is called joyful intention. Aversion means being averse to the realm of transmigration (Samsara), upon seeing its faults, causing the mind to be disgusted and turn away, aligning with detachment. Having this aversion in the mind, one detests birth and death. Being in accordance with this is called aversive intention. The mind not being clear is called disbelief, which is the opposite of faith as described earlier. The mind not being courageous is called laziness, which is the opposite of diligence as described earlier. Not cultivating virtuous dharmas is called negligence, opposing the non-negligence described earlier, which means not being able to guard the mind. These three, disbelief and so on, are not established as latent tendencies (anusaya) or entanglements (paryavasthana), because their faults are light and easily removed.
There are three roots of goodness: first, non-greed, which opposes greed; second, non-hatred, which opposes hatred; and third, non-delusion, which opposes delusion, which is the wisdom described earlier as its nature. These three dharmas are the nature of goodness and can also serve as roots to generate other virtuous dharmas, hence they are called roots of goodness. The meaning of peace is the meaning of goodness, capable of leading to desirable results and the seeds of liberation. Or, having already learned and become skillful, the meaning of skillful means is the meaning of goodness, whereby one can discern beautiful colors and forms. Just as a painter creates beautiful colors and forms, the world praises it as good. There are three roots of unwholesomeness: namely, the three that are to be counteracted, greed, hatred, and delusion. Greed refers to the greed of the five parts of the desire realm. Hatred refers to the hatred of the five parts. Delusion refers to the thirty-four kinds of ignorance in the desire realm, excluding the ignorance associated with the view of a self (satkayadristi) and the view of clinging to extremes (antagrahadristi). These three dharmas are the nature of unwholesomeness and can also serve as roots to generate other
不善故。名不善根。不安隱義是不善義。能引非愛諸有牙故。或未習學非巧便義是不善義。由此能辦惡色像故。如彩畫師所造不妙世稱不善。無記根有四種。謂愛見慢無明。愛謂色無色界各五部貪。見謂色無色界各十二見。及欲界有身見邊執見。慢謂色無色界各五部慢。無明謂色無色界一切無明。及欲界有身見邊執見相應無明。此四無記根。是自所許。修靜慮者有三種異故。一愛上靜慮者。二見上靜慮者。三慢上靜慮者。此三皆因無明力起。毗婆沙者立無記根唯有三種。謂無記愛無明慧三。疑不堅住慢性高舉。非根法故。于善不善義俱不記故名無記。又不能記愛非愛果故名無記。以不能招異熟果故。是無記性亦能生余無記染法或諸無記法。故名無記根。
結有九種。謂愛結恚結慢結無明結見結取結疑結嫉結慳結。愛結者。謂三界貪。是染著相如融膠漆。故名為愛。愛即是結故名愛結。恚結者。謂五部瞋。于有情等樂為損苦。不饒益相如辛苦種。故名為恚。恚即是結故是名恚結。慢結者。謂三界慢。以自方他德類差別。心恃舉相說名為慢。如傲逸者凌篾於他。此復七種。一慢二過慢三慢過慢四我慢五增上慢六卑慢七邪慢。謂因族姓財位色力持戒多聞工巧等事。若於劣謂。已勝。或於等謂己等。由此令心高舉名慢。
【現代漢語翻譯】 現代漢語譯本：因為不善的緣故，稱為『不善根』。『不安穩』是不善的含義，因為它能引來不喜歡的各種存在（諸有）。或者說，『未曾學習，不巧妙』是不善的含義，因為它能產生醜惡的色像。就像畫師畫出的拙劣作品，世人稱之為『不善』。 無記根有四種，即愛、見、慢、無明。愛，指的是色界和無色界各五部的貪慾。見，指的是色界和無色界各有十二種見解，以及欲界中的有身見和邊執見。慢，指的是色界和無色界各五部的慢心。無明，指的是色界和無色界的一切無明，以及欲界中與有身見和邊執見相應的無明。這四種無記根，是自宗所承認的。修習禪定的人有三種不同，一是愛為上的禪定者，二是見為上的禪定者，三是慢為上的禪定者。這三種都因為無明的力量而生起。 毗婆沙師認為無記根只有三種，即無記愛、無明、慧。疑慮、不堅固、慢性高舉，都不是根法。因為對於善和不善的意義都不記別，所以稱為『無記』。又因為不能記別可愛和不可愛之果，所以稱為『無記』。因為它不能招感異熟果，所以是無記的性質，但也能生起其他的無記染法或者各種無記法，所以稱為『無記根』。 結有九種，即愛結、恚結、慢結、無明結、見結、取結、疑結、嫉結、慳結。愛結，指的是三界的貪慾。它是染著的相狀，如同融化的膠漆，所以稱為『愛』。愛即是結，所以稱為『愛結』。恚結，指的是五部的嗔恚。對於有情等，喜歡造成損害和痛苦，不饒益的相狀，如同辛苦的種子，所以稱為『恚』。恚即是結，所以稱為『恚結』。慢結，指的是三界的慢心。因為自己與他人、德行、種類等的差別，內心恃仗高舉的相狀，稱為『慢』。如同傲慢放逸的人輕蔑他人。這種慢心又有七種，一慢，二過慢，三慢過慢，四我慢，五增上慢，六卑慢，七邪慢。因為族姓、財富、地位、容貌、力量、持戒、多聞、工巧等事情，如果對於不如自己的人認為自己勝過，或者對於與自己相等的人認為自己相等，由此使內心高舉，稱為『慢』。
【English Translation】 English version: Because of unwholesomeness, it is called 'unwholesome root' (不善根). 'Unstable' is the meaning of unwholesomeness, because it can lead to various undesirable existences (諸有). Or, 'unlearned, unskilled' is the meaning of unwholesomeness, because it can produce ugly forms. Just like a clumsy work created by a painter, the world calls it 'unwholesome'. There are four types of indeterminate roots: namely, attachment (愛), view (見), conceit (慢), and ignorance (無明). Attachment refers to the five categories of greed in the Form Realm (色界) and Formless Realm (無色界). View refers to the twelve views in each of the Form Realm and Formless Realm, as well as the view of self (有身見) and the view of extremes (邊執見) in the Desire Realm (欲界). Conceit refers to the five categories of conceit in each of the Form Realm and Formless Realm. Ignorance refers to all ignorance in the Form Realm and Formless Realm, as well as the ignorance associated with the view of self and the view of extremes in the Desire Realm. These four indeterminate roots are acknowledged by our own school. There are three differences among those who cultivate meditative concentration: first, those who prioritize attachment in meditative concentration; second, those who prioritize view in meditative concentration; and third, those who prioritize conceit in meditative concentration. All three arise from the power of ignorance. The Vaibhashikas (毗婆沙者) assert that there are only three types of indeterminate roots: namely, indeterminate attachment, ignorance, and wisdom. Doubt, instability, and chronic arrogance are not root dharmas. Because they do not distinguish between the meanings of wholesome and unwholesome, they are called 'indeterminate'. Also, because they cannot distinguish between desirable and undesirable results, they are called 'indeterminate'. Because it cannot bring about maturation results, it is of an indeterminate nature, but it can also give rise to other indeterminate defiled dharmas or various indeterminate dharmas, hence it is called 'indeterminate root'. There are nine fetters: namely, the fetter of attachment (愛結), the fetter of aversion (恚結), the fetter of conceit (慢結), the fetter of ignorance (無明結), the fetter of view (見結), the fetter of grasping (取結), the fetter of doubt (疑結), the fetter of jealousy (嫉結), and the fetter of stinginess (慳結). The fetter of attachment refers to the greed of the three realms. It is the aspect of clinging, like melted glue, hence it is called 'attachment'. Attachment is a fetter, hence it is called 'fetter of attachment'. The fetter of aversion refers to the five categories of anger. Towards sentient beings, it likes to cause harm and suffering, the aspect of not benefiting, like a bitter seed, hence it is called 'aversion'. Aversion is a fetter, hence it is called 'fetter of aversion'. The fetter of conceit refers to the conceit of the three realms. Because of the differences between oneself and others, virtues, types, etc., the aspect of relying on and exalting oneself in the mind is called 'conceit'. Like an arrogant and unrestrained person despising others. This conceit has seven types: first, conceit; second, excessive conceit; third, conceit beyond conceit; fourth, conceit of self; fifth, increased conceit; sixth, inferior conceit; seventh, wrong conceit. Because of matters such as lineage, wealth, status, appearance, strength, upholding precepts, extensive learning, skill, etc., if one thinks that one is superior to those who are inferior to oneself, or thinks that one is equal to those who are equal to oneself, thereby causing the mind to be exalted, it is called 'conceit'.
若於等謂己勝。或於勝謂己等。由此令心高舉名過慢。若於勝謂己勝。由此令心高舉名慢過慢。若於五取蘊執我我所。由此令心高舉名我慢。若於未證得預流果等殊勝德中謂已證得。由此令心高舉名增上慢。若於多分族姓等勝中謂己少劣。由此令心高舉名卑慢。若實無德謂己有德。由此令心高舉名邪慢。如是七慢總名慢結。無明結者。謂三界無知。以不解了為相。如盲瞽者違害明故。說名無明。此遮止言依對治義。如非親友。不實等言。即說怨家。虛誑語等。無明即是結故名無明結。見結者。謂三見即有身見邊執見邪見。五取蘊中無我我所。而執實有我我所相。此染污慧名有身見。身是聚義。有而是身故名有身。即五取蘊於此起見名有身見。即五取蘊非斷非常。于中執有斷常二相。此染污慧名邊執見。執二邊故。若決定執無業無業果無解脫無得解脫道。撥無實事。此染污慧名邪見。如是三見名見結。取結者謂二取即見取戒禁取。謂前三見及五取蘊。實非是勝而取為勝。此染污慧名見取。取是推求及堅執義。戒謂遠離諸破戒惡禁。謂受持烏雞鹿狗露形拔髮斷食臥灰。或於妄執生福滅罪。諸河池中數數澡浴。或食根果草菜藥物以自活命。或復涂灰拔頭髮等皆名為禁。此二俱非能清凈道。而妄取為能清凈道。此染污慧名戒禁
【現代漢語翻譯】 現代漢語譯本： 如果（有人）在與自己相等的人面前認為自己勝過對方，或者在勝過自己的人面前認為自己與對方相等，由此而使內心高舉，這叫做過慢（Adhimāna，高慢）。 如果（有人）在勝過自己的人面前認為自己勝過對方，由此而使內心高舉，這叫做慢過慢（Mānātimāna，極度高慢）。 如果（有人）對於五取蘊（Pañcakkhandha，構成個體存在的五種要素：色、受、想、行、識）執著為『我』和『我所』（Attā和Attaniya，靈魂和靈魂所屬之物），由此而使內心高舉，這叫做我慢（Asmimāna，以自我為中心的傲慢）。 如果（有人）在尚未證得預流果（Sotāpanna，佛教修行 प्रथम सोपान）等殊勝功德的情況下，聲稱自己已經證得，由此而使內心高舉，這叫做增上慢（Adhimāna，虛妄的優越感）。 如果（有人）在大部分的種族、姓氏等勝妙之處，認為自己稍微低劣，由此而使內心高舉，這叫做卑慢（Omāna，自卑感）。 如果（有人）實際上沒有功德，卻認為自己有功德，由此而使內心高舉，這叫做邪慢（Micchāmāna，錯誤的傲慢）。 以上這七種慢，總稱為慢結（Mānasaṃyojana，傲慢的束縛）。 無明結（Avijjāsaṃyojana，無明的束縛）是指對於三界（Kāmadhātu, Rūpadhātu, Arūpadhātu，欲界、色界、無色界）的無知，以不瞭解真相為特徵。就像盲人一樣，因為違背光明，所以被稱為無明。這裡的『遮止』一詞是依據對治的意義而說的，就像『非親友』、『不真實』等詞語一樣，實際上是指怨家、虛誑語等。無明本身就是一種束縛，所以稱為無明結。 見結（Diṭṭhisaṃyojana，邪見的束縛）是指三種邪見，即有身見（Sakkāyadiṭṭhi，認為五蘊為真實自我的邪見）、邊執見（Antaggāhikadiṭṭhi，執著于斷常二邊的邪見）和邪見（Micchādiṭṭhi，否定因果的邪見）。在五取蘊中本無『我』和『我所』，卻執著地認為有真實的『我』和『我所』的相狀，這種染污的智慧稱為有身見。『身』是聚集的意思，『有』就是『身』，所以稱為『有身』，即對於五取蘊產生這種見解，稱為有身見。五取蘊既不是斷滅的，也不是常恒的，卻在其中執著有斷滅和常恒兩種相狀，這種染污的智慧稱為邊執見，因為執著于斷常二邊。如果斷定地認為沒有業、沒有業果、沒有解脫、沒有獲得解脫的道路，否定真實存在的事物，這種染污的智慧稱為邪見。以上這三種邪見稱為見結。 取結（Upādānasaṃyojana，執取的束縛）是指兩種執取，即見取（Diṭṭhupādāna，對邪見的執取）和戒禁取（Sīlabbatupādāna，對錯誤戒律和禁忌的執取）。前面所說的三種邪見以及五取蘊，實際上並非殊勝，卻執取它們為殊勝，這種染污的智慧稱為見取。『取』是推求和堅執的意思。戒是指遠離各種破戒的惡行，禁是指受持像烏雞、鹿、狗一樣的行為，或者裸露身體、拔頭髮、斷食、睡在灰燼上，或者錯誤地認為這樣做可以產生福報、消除罪業，在各種河流池塘中頻繁地洗浴，或者食用根、果、草、菜、藥物來維持生命，或者塗抹灰燼、拔頭髮等等，這些都稱為禁。這兩種都不是能夠清凈的道路，卻錯誤地執取它們為能夠清凈的道路，這種染污的智慧稱為戒禁取。
【English Translation】 English version: If one thinks oneself superior to someone who is equal, or thinks oneself equal to someone who is superior, thereby causing the mind to be elevated, this is called Over-conceit (Adhimāna). If one thinks oneself superior to someone who is superior, thereby causing the mind to be elevated, this is called Excessive Conceit (Mānātimāna). If one clings to the five aggregates of clinging (Pañcakkhandha) as 'I' and 'mine' (Attā and Attaniya), thereby causing the mind to be elevated, this is called Conceit (Asmimāna). If one claims to have attained the superior qualities of the Stream-enterer (Sotāpanna) and other fruits when one has not yet attained them, thereby causing the mind to be elevated, this is called Exaggerated Conceit (Adhimāna). If one thinks oneself slightly inferior in the midst of superior qualities such as lineage, thereby causing the mind to be elevated, this is called Inferiority Conceit (Omāna). If one claims to have virtues when one actually has no virtues, thereby causing the mind to be elevated, this is called Wrong Conceit (Micchāmāna). These seven types of conceit are collectively called the Bond of Conceit (Mānasaṃyojana). The Bond of Ignorance (Avijjāsaṃyojana) refers to ignorance of the three realms (Kāmadhātu, Rūpadhātu, Arūpadhātu), characterized by a lack of understanding. Like a blind person, it is called ignorance because it is contrary to light. The word 'prevention' here is based on the meaning of counteracting, just like the words 'non-friend' and 'untrue' actually refer to enemies and false speech. Ignorance itself is a bond, so it is called the Bond of Ignorance. The Bond of Views (Diṭṭhisaṃyojana) refers to the three wrong views: personality belief (Sakkāyadiṭṭhi), clinging to extremes (Antaggāhikadiṭṭhi), and wrong view (Micchādiṭṭhi). In the five aggregates of clinging, there is no 'I' or 'mine', but one clings to the notion that there is a real 'I' and 'mine'. This defiled wisdom is called personality belief. 'Body' means aggregation, and 'being' is 'body', so it is called 'having a body', that is, having this view about the five aggregates of clinging. The five aggregates of clinging are neither annihilated nor permanent, but one clings to the notion that there are two aspects of annihilation and permanence. This defiled wisdom is called clinging to extremes, because it clings to the two extremes of annihilation and permanence. If one definitively believes that there is no action, no result of action, no liberation, and no path to liberation, denying things that actually exist, this defiled wisdom is called wrong view. These three wrong views are called the Bond of Views. The Bond of Clinging (Upādānasaṃyojana) refers to two types of clinging: clinging to views (Diṭṭhupādāna) and clinging to rites and rituals (Sīlabbatupādāna). The three wrong views mentioned earlier and the five aggregates of clinging are actually not superior, but one clings to them as superior. This defiled wisdom is called clinging to views. 'Clinging' means seeking and firmly holding on to. Precepts refer to abstaining from various evil deeds that violate precepts, and rituals refer to adhering to behaviors like those of chickens, deer, and dogs, or exposing the body, plucking hair, fasting, sleeping on ashes, or falsely believing that doing so can generate merit and eliminate sins, frequently bathing in various rivers and ponds, or eating roots, fruits, grasses, vegetables, and medicines to sustain life, or smearing ashes, plucking hair, etc., all of which are called rituals. Neither of these is a path to purification, but one falsely clings to them as paths to purification. This defiled wisdom is called clinging to rites and rituals.
取。諸婆羅門有多聞者。多執此法以為凈道。而彼不能得畢竟凈。如是二取名為取結。疑結者。謂於四聖諦令心猶豫。如臨岐路見結草人躊躇不決。如是于苦心生猶豫。為是為非乃至廣說。疑即是結故名疑結。嫉結者。謂於他勝事令心不忍。謂於他得恭敬供養財位多聞及余勝法心生妒忌。是不忍義。嫉即是結故名嫉結慳結者。謂於己法財令心吝惜。謂我所有勿至於他。慳即是結故名慳結。結義是縛義。如世尊說。非眼結色非色結眼。此中欲貪說名為結。如非黑牛結白牛亦非白牛結黑牛。乃至廣說。先所說結亦即是縛。以即結義是縛義故。然契經中復說三縛。一貪縛。謂一切貪如愛結相說。二瞋縛。謂一切瞋如恚結相說。三癡縛。謂一切癡如無明結相說。
隨眠有七種。一欲貪隨眠。二瞋隨眠。三有貪隨眠。四慢隨眠。五無明隨眠。六見隨眠。七疑隨眠。此七別相結中已說。然應依界行相部別。分別如是七種隨眠。謂貪諸欲故名欲貪。此貪即隨眠故名欲貪隨眠。此唯欲界五部為五。謂見苦所斷。乃至修所斷。瞋隨眠亦唯欲界五部為五。有貪隨眠唯色無色界各五部為十。內門轉故。為遮于靜慮無色解脫想。故說二界貪名有貪。慢隨眠通三界各五部為十五。無明隨眠亦爾。見隨眠通三界各十二為三十六。謂欲界見苦所
【現代漢語翻譯】 現代漢語譯本：取的含義是執取。有些婆羅門（Brahman，古印度僧侶階層）學識淵博，堅持某些法門認為是通往清凈的道路，但他們最終無法獲得真正的清凈。這兩種執取被稱為取結。疑結的含義是對四聖諦（Four Noble Truths）心生猶豫，就像站在岔路口看到用草紮成的人，猶豫不決。因此，對於苦諦（Dukkha， suffering）心生猶豫，認為是還是非，乃至更廣的範圍。疑慮本身就是一種束縛，所以稱為疑結。嫉結的含義是對他人優越之處心生不悅。例如，看到他人獲得尊敬、供養、財富、博學以及其他優越之處，心生嫉妒，無法忍受。這是一種不悅納的心理。嫉妒本身就是一種束縛，所以稱為嫉結。慳結的含義是對自己的法和財產生吝惜之心，認為自己的東西不應該給別人。吝嗇本身就是一種束縛，所以稱為慳結。結的含義是束縛。正如世尊（Bhagavan，佛陀的稱號）所說，不是眼睛束縛了顏色，也不是顏色束縛了眼睛。這裡所說的欲貪被稱為結。就像不是黑牛束縛了白牛，也不是白牛束縛了黑牛一樣，乃至更廣的範圍。先前所說的結，也就是束縛，因為結的含義就是束縛。然而，契經（Sutra，佛經）中又說了三種束縛：一是貪縛，指一切貪慾，如愛結的相狀所說；二是瞋縛，指一切嗔恚，如恚結的相狀所說；三是癡縛，指一切愚癡，如無明結的相狀所說。 隨眠有七種：一是欲貪隨眠，二是瞋隨眠，三是有貪隨眠，四是慢隨眠，五是無明隨眠，六是見隨眠，七是疑隨眠。這七種隨眠的各自特性已經在結中說明。然而，應該根據界、行相、部類的不同，分別這七種隨眠。貪著各種慾望，所以稱為欲貪。這種貪本身就是隨眠，所以稱為欲貪隨眠。這種隨眠只在欲界（Kama-dhatu， desire realm）的五部中存在，即見苦所斷、見集所斷、見滅所斷、見道所斷、修所斷。瞋隨眠也只在欲界的五部中存在。有貪隨眠只在色界（Rupa-dhatu， form realm）和無色界（Arupa-dhatu， formless realm）的各五部中存在，共十部。這是因為它們在內在運作。爲了防止人們認為在靜慮（Dhyana， meditation）和無色界中存在解脫的想法，所以說這兩個界的貪稱為有貪。慢隨眠遍通三界（Three Realms，欲界、色界、無色界）的各五部，共十五部。無明隨眠也是如此。見隨眠遍通三界的各十二部，共三十六部，即欲界見苦所斷。
【English Translation】 English version: 'Grahana' (取) means grasping. Some Brahmins (Brahman, ancient Indian priestly class) are very learned and adhere to certain Dharmas (法, teachings) as the path to purity, but they cannot attain ultimate purity. These two kinds of grasping are called 'grahana-samyojana' (取結, fetter of grasping). 'Vicikitsa-samyojana' (疑結, fetter of doubt) means having doubts about the Four Noble Truths (四聖諦), like standing at a crossroads and seeing a straw figure, hesitating and unable to decide. Thus, one has doubts about 'dukkha' (苦, suffering), wondering whether it is true or false, and so on. Doubt itself is a fetter, so it is called 'vicikitsa-samyojana'. 'Irshya-samyojana' (嫉結, fetter of jealousy) means being intolerant of others' superiority. For example, one becomes jealous and intolerant when seeing others receive respect, offerings, wealth, erudition, and other superior qualities. This is the meaning of intolerance. Jealousy itself is a fetter, so it is called 'irshya-samyojana'. 'Matsarya-samyojana' (慳結, fetter of miserliness) means being stingy with one's own Dharma (法, teachings) and wealth, thinking that one's possessions should not be given to others. Miserliness itself is a fetter, so it is called 'matsarya-samyojana'. The meaning of 'samyojana' (結) is bondage. As the Bhagavan (世尊, title of the Buddha) said, it is not the eye that binds to form, nor is it form that binds to the eye. Here, 'kama-raga' (欲貪, desire-attachment) is called a fetter. Just as it is not the black cow that binds the white cow, nor is it the white cow that binds the black cow, and so on. The fetters mentioned earlier are also bondages, because the meaning of 'samyojana' (結) is bondage. However, the Sutras (契經, Buddhist scriptures) also mention three bondages: first, 'raga-bandhana' (貪縛, bondage of attachment), which refers to all attachments, as described in the aspect of the fetter of love; second, 'dvesa-bandhana' (瞋縛, bondage of aversion), which refers to all aversion, as described in the aspect of the fetter of hatred; and third, 'moha-bandhana' (癡縛, bondage of delusion), which refers to all delusion, as described in the aspect of the fetter of ignorance. There are seven kinds of 'anusaya' (隨眠, latent tendencies): first, 'kama-raga-anusaya' (欲貪隨眠, latent tendency of desire-attachment); second, 'pratigha-anusaya' (瞋隨眠, latent tendency of aversion); third, 'rupa-raga-anusaya' (有貪隨眠, latent tendency of form-attachment); fourth, 'mana-anusaya' (慢隨眠, latent tendency of conceit); fifth, 'avidya-anusaya' (無明隨眠, latent tendency of ignorance); sixth, 'drsti-anusaya' (見隨眠, latent tendency of views); and seventh, 'vicikitsa-anusaya' (疑隨眠, latent tendency of doubt). The individual characteristics of these seven 'anusayas' have already been explained in the context of the fetters. However, these seven 'anusayas' should be distinguished according to the different realms ('dhatu', 界), aspects ('akara', 行相), and categories ('bhaga', 部). Attachment to various desires is called 'kama-raga' (欲貪). This attachment itself is a 'anusaya' (隨眠), so it is called 'kama-raga-anusaya'. This 'anusaya' exists only in the five categories of the 'Kama-dhatu' (欲界, desire realm), namely, those abandoned by seeing the truth of suffering, the truth of origin, the truth of cessation, the truth of the path, and those abandoned by cultivation. 'Pratigha-anusaya' (瞋隨眠) also exists only in the five categories of the 'Kama-dhatu'. 'Rupa-raga-anusaya' (有貪隨眠) exists only in the five categories of the 'Rupa-dhatu' (色界, form realm) and the 'Arupa-dhatu' (無色界, formless realm), totaling ten categories. This is because they operate internally. To prevent people from thinking that there is liberation in 'Dhyana' (靜慮, meditation) and the 'Arupa-dhatu', it is said that attachment in these two realms is called 'rupa-raga'. 'Mana-anusaya' (慢隨眠) pervades all three realms (Three Realms, 三界: Kama-dhatu, Rupa-dhatu, Arupa-dhatu) in each of the five categories, totaling fifteen categories. The same is true for 'avidya-anusaya' (無明隨眠). 'Drsti-anusaya' (見隨眠) pervades all three realms in each of the twelve categories, totaling thirty-six categories, namely, those abandoned by seeing the truth of suffering in the 'Kama-dhatu'.
斷具五見。見集滅所斷唯有邪見及見取二。見道所斷唯有邪見見取戒禁取三。總為十二。上二界亦爾為三十六。疑隨眠通三界各四部為十二。謂見苦集滅道所斷。此中欲貪及瞋隨眠。唯有部別無界行相別。有貪疑慢無明隨眠。有界部別無行相別。見隨眠具有界行相部別。行相別者謂我我所。行相轉者名有身見。斷常行相轉者名邊執見。無行相轉者名邪見。勝行相轉者名見取。凈行相轉者名戒禁取。微細義是隨眠義。彼現起時難覺知故。或隨縛義是隨眠義。謂隨身心相縛而轉。如空行影水行隨故。或隨逐義是隨眠義。如油在麻膩在摶故。或隨增義是隨眠義。謂於五取蘊由所緣相應而隨增故。言隨增者。謂隨所緣及相應門而增長故。如是七種隨眠。由界行相部差別故。成九十八隨眠。謂欲界見苦所斷具十隨眠。即有身見邊執見邪見見取戒禁取疑貪瞋慢無明。見集所斷有七隨眠。於前十中除有身見邊執見戒禁取。見滅所滅所斷有七隨眠亦爾。見道所斷有八隨眠。謂即前七加戒禁取。修所斷有四隨眠。謂貪瞋慢無明。如是欲界有三十六隨眠。色界有三十一隨眠。謂于欲界三十六中除五部瞋。無色界亦爾。故有九十八隨眠。于中八十八見所斷。十修所斷。三十三是遍行。謂界界中見苦集所斷諸見疑。及彼相應不共無明。余皆非遍
行。十八是無漏緣。謂界界中見滅道所斷邪見疑。及彼相應不共無明。此十八種緣滅道故名無漏緣。余皆有漏緣。此中有漏緣者。由所緣相應故隨增。無漏緣者。但于自聚由相應故隨增。九是無為緣。謂界中見滅所斷邪見疑。及彼相應不共無明。緣滅諦故名無為緣。余皆有為緣。十種隨眠次第生者。先由無明於諦不了。謂苦於不欲乃至於道不欲。由不了故次引生疑。謂聞邪正二品便懷猶豫。為苦非苦乃至為道非道。從此猶豫引生邪見。謂惡友由邪聞思生邪決定。無施與無愛樂無祠祀。乃至廣說。從此邪見有身見生。謂取蘊中撥無苦理。便執有我或有我所。從有身見邊執見生。謂執我有斷常邊故。從邊執見戒禁取生。謂此邊執為能凈故。從戒禁取引見取生。謂能凈者是最勝故。從此見取次引貪生。謂自見中情深愛故。從此貪后次引慢生謂自見中深著己。恃生高舉凌篾他故。從此慢后次引瞋生。謂恃己見於他見中情不能忍必憎嫌故。或於自見取捨位中。起。憎嫌故。十種隨眠次第如是。由三因緣起諸煩惱。一未斷隨眠故。二非理作意故。三境界現前故。由因加行境界三力煩惱現前。此說具者。亦有唯依境界力起。煩亂遍惱身心相續。故名煩惱。此即隨眠。
隨煩惱者。即諸煩惱亦名隨煩惱。復有隨煩惱。謂餘一切行
【現代漢語翻譯】 現代漢語譯本：好的。十八種是無漏緣。指的是在界、界中，見滅（見道所斷的煩惱的滅除）和道（修道）所斷的邪見（錯誤的見解）、疑（懷疑）以及與它們相應的、不共無明（獨特的愚昧）。這十八種因為緣于滅和道，所以被稱為無漏緣。其餘的都是有漏緣。這裡面，有漏緣因為所緣的對象和相應的心所而隨之增長。無漏緣只在自己的聚合體中，因為相應的心所而隨之增長。九種是無為緣。指的是在界中，見滅所斷的邪見、疑以及與它們相應的、不共無明。因為緣于滅諦（涅槃），所以被稱為無為緣。其餘的都是有為緣。十種隨眠（潛在的煩惱）次第產生的情況是：首先由於無明（對真理的無知），對諦（真理）不瞭解。比如，對於苦（痛苦）不希望接受，乃至對於道（解脫的道路）不希望接受。由於不瞭解的緣故，接著引發疑（懷疑）。比如，聽到邪正兩種說法，就心懷猶豫，不知道是苦還是非苦，乃至是道還是非道。從這種猶豫引發邪見（錯誤的見解）。比如，惡友通過邪惡的聽聞和思考產生錯誤的決定，認為沒有佈施，沒有愛樂，沒有祭祀，乃至廣說。從這種邪見產生有身見（認為身體是真實存在的見解）。比如，在五蘊（構成個體的要素）中否定苦的道理，就執著有我或者有我所（屬於我的東西）。從有身見產生邊執見（執著于極端觀點的見解）。比如，執著我有斷滅或者常存的邊見。從邊執見產生戒禁取（錯誤地認為某些戒律和禁令可以導致解脫的見解）。比如，認為這種邊執是能夠清凈的。從戒禁取產生見取（認為自己的見解是最高的見解）。比如，認為能夠清凈的是最殊勝的。從這種見取接著引發貪（貪婪）。比如，在自己的見解中情深愛戀。從這種貪之後接著引發慢（傲慢）。比如，在自己的見解中深深執著自己，依仗自己而產生高傲自大，輕視他人。從這種慢之後接著引發瞋（嗔恨）。比如，依仗自己的見解，對於他人的見解心中不能忍受，必定憎恨厭惡。或者在自己的見解的取捨位置中，產生憎恨厭惡。十種隨眠的次第就是這樣。由三種因緣產生各種煩惱：一是未斷的隨眠，二是非理作意（不合理的思維方式），三是境界現前。由因、加行（努力）、境界三種力量，煩惱就會顯現。這裡說的是具備這三種條件的情況。也有僅僅依靠境界的力量而產生的。煩亂、普遍困擾身心相續，所以叫做煩惱。這就是隨眠。 隨煩惱指的是，各種煩惱也叫做隨煩惱。還有隨煩惱，指的是其餘的一切行為。
【English Translation】 English version: Okay. Eighteen are conditions of non-outflow (無漏緣). These refer to, within the realms (界), the cessation (滅) and the path (道) that eradicate the wrong views (邪見), doubt (疑), and their corresponding non-common ignorance (不共無明) that are severed by the path of seeing (見道). These eighteen are called conditions of non-outflow because they are conditioned by cessation and the path. The rest are conditions of outflow (有漏緣). Here, conditions of outflow increase along with the object of conditioning and the corresponding mental factors. Conditions of non-outflow only increase within their own aggregates, due to the corresponding mental factors. Nine are unconditioned conditions (無為緣). These refer to, within the realms, the wrong views, doubt, and their corresponding non-common ignorance that are severed by the cessation of seeing. They are called unconditioned conditions because they are conditioned by the cessation of truth (滅諦). The rest are conditioned conditions (有為緣). The ten latent tendencies (隨眠) arise in the following order: First, due to ignorance (無明), there is a lack of understanding of the truths (諦). For example, one does not wish to accept suffering (苦), and even does not wish to accept the path (道). Due to this lack of understanding, doubt (疑) is then induced. For example, upon hearing both right and wrong teachings, one harbors hesitation, not knowing whether it is suffering or not suffering, or whether it is the path or not the path. From this hesitation, wrong views (邪見) are induced. For example, bad friends generate wrong decisions through wrong hearing and thinking, believing that there is no giving, no love, no sacrifice, and so on. From this wrong view, the view of self (有身見) arises. For example, denying the principle of suffering in the five aggregates (五蘊), one clings to the belief that there is a self or something belonging to the self (我所). From the view of self, the extreme views (邊執見) arise. For example, clinging to the extreme views that the self is either annihilated or eternal. From the extreme views, the adherence to precepts and prohibitions (戒禁取) arises. For example, believing that these extreme views can purify. From the adherence to precepts and prohibitions, the clinging to views (見取) arises. For example, believing that what can purify is the most supreme. From this clinging to views, greed (貪) is then induced. For example, deeply loving one's own views. After this greed, pride (慢) is then induced. For example, deeply attached to oneself in one's own views, relying on oneself to generate arrogance and belittling others. After this pride, hatred (瞋) is then induced. For example, relying on one's own views, one cannot tolerate the views of others and inevitably hates and dislikes them. Or, in the position of accepting or rejecting one's own views, hatred and dislike arise. The order of the ten latent tendencies is like this. Various afflictions arise from three causes: first, the latent tendencies that have not been severed; second, irrational thinking (非理作意); and third, the presence of objects (境界). Due to the power of cause, effort (加行), and object, afflictions manifest. This describes the situation where all three conditions are present. There are also cases where they arise solely due to the power of the object. Disturbance and pervasive affliction continuously trouble the body and mind, hence they are called afflictions. This is the latent tendency. The secondary afflictions (隨煩惱) refer to the various afflictions that are also called secondary afflictions. There are also secondary afflictions, which refer to all other actions.
蘊所攝染污心所。與諸煩惱同蘊攝故。此復云何。謂誑憍害惱恨諂等有無量種如聖教說。誑謂惑他。憍謂染著自身所有色力族姓凈戒多聞巧辯等已。令心傲逸無所顧性。害謂於他能為逼迫。由此能行打罵等事。惱謂堅執諸有罪事。由此不受如理諫誨。恨謂于忿所緣事中。數數尋思結怨不捨。諂謂心曲。如是六種從煩惱生。穢污相粗名煩惱垢。於此六種煩惱垢中。誑憍二種是貪等流。貪種類故。害恨二種是瞋等流。瞋種類故。惱垢即是見取等流。執已見勝者惱亂自他故。諂垢即是諸見等流。諸見增多諂曲故。如說諂曲謂諸惡見。此垢及纏並余染污行蘊所攝。諸心所法從煩惱生。故皆名隨煩惱。
纏有十種。謂惛沉睡眠掉舉惡作嫉慳無慚無愧忿覆。身心相續無堪任性名為惛沈。是昧重義。不能任持。身心相續令心昧略。名為睡眠。此得纏名。唯依染污。掉舉謂令心不寂靜。惡所作體名為惡作。有別心所緣惡作生立惡作名。是追悔義。此于果體假立因名。如緣空名空緣不凈名不凈。世間亦以處而說。依處者。如言一切村邑來等。此立纏名。亦唯依染。嫉慳二相結中已說。于諸功德及有德者令心不敬。說名無慚。即是恭敬所敵對法。于諸罪中不見怖畏。說名無愧。能招惡趣。善士所訶說名為罪。除瞋及害。于情非情令心
【現代漢語翻譯】 現代漢語譯本 由『蘊』所包含的染污心所，與各種煩惱同屬于『蘊』的範疇。這些染污心所具體指什麼呢？包括『誑』（欺騙），『憍』（驕傲），『害』（傷害），『惱』（惱怒），『恨』（怨恨），『諂』（諂媚）等等，種類繁多，正如聖教所說。『誑』指的是迷惑他人。『憍』指的是對自身所擁有的容貌、力量、家族、戒律清凈、博學多聞、巧妙辯才等產生染著，從而使內心傲慢放縱，目空一切。『害』指的是能夠對他人造成逼迫，因此會做出打罵等行為。『惱』指的是頑固地堅持各種有罪的事情，因此不接受合理的勸誡。『恨』指的是對於因憤怒而產生的事情，反覆思量，結下怨恨而不肯放下。『諂』指的是心懷奸詐。這六種煩惱垢都是從煩惱中產生的，以污穢和粗重為特徵，所以被稱為煩惱垢。在這六種煩惱垢中，『誑』和『憍』兩種是貪慾的等流（相似的流出），因為它們屬於貪慾的範疇。『害』和『恨』兩種是嗔恨的等流，因為它們屬於嗔恨的範疇。『惱』是『見取』（固執己見）的等流，因為執著于自己的見解勝過他人，從而惱亂自己和他人。『諂』是各種邪見的等流，因為邪見增多就會變得諂媚奸詐。正如經文所說，諂媚奸詐指的是各種邪惡的見解。這些煩惱垢以及『纏』，都屬於被染污的『行蘊』所包含。各種心所法都是從煩惱中產生的，所以都被稱為『隨煩惱』。 『纏』有十種，分別是『惛沉』（精神萎靡），『睡眠』（昏睡），『掉舉』（心神不定），『惡作』（後悔），『嫉』（嫉妒），『慳』（吝嗇），『無慚』（不知羞恥），『無愧』（無所畏懼），『忿』（忿怒），『覆』（隱藏）。身心相續，缺乏堪能性，這叫做『惛沉』，是昏昧沉重的意思，不能夠任持。身心相續，使內心昏昧遲鈍，這叫做『睡眠』。這種狀態被稱為『纏』，僅僅依附於染污。『掉舉』指的是使內心不得安寧。以對所做惡事的追悔為體，稱為『惡作』。因為有另外的心所緣于惡作而產生，所以立名為『惡作』，是追悔的意思。這是對果的本體假立因的名稱，比如緣于空而名為空，緣于不凈而名為不凈。世俗中也用處所來表達，依據處所來說，比如『一切村邑都來了』等等。這種狀態被立為『纏』，也僅僅依附於染污。『嫉』和『慳』兩種狀態已經在『結』中解釋過了。對於各種功德以及有功德的人，內心不尊敬，這叫做『無慚』，是恭敬的對立面。對於各種罪惡，不見恐懼畏懼，這叫做『無愧』，能夠招致惡趣。被善良的人所呵斥，這叫做『罪』。除了嗔恨和傷害之外，對於有情和無情，使內心...
【English Translation】 English version Defiled mental factors included in the 『aggregate』 (skandha), are grouped together with all afflictions because they are contained within the same aggregate. What are these specifically? They include 『deceit』 (kuhana), 『pride』 (mada), 『harm』 (vihesa), 『annoyance』 (upadasa), 『resentment』 (krodha), 『flattery』 (maya), and countless others, as described in the sacred teachings. 『Deceit』 refers to misleading others. 『Pride』 refers to being attached to one's own appearance, strength, family, pure precepts, extensive learning, skillful eloquence, etc., causing the mind to become arrogant and reckless. 『Harm』 refers to being able to coerce others, leading to actions such as beating and scolding. 『Annoyance』 refers to stubbornly clinging to various sinful matters, thus refusing to accept reasonable advice. 『Resentment』 refers to repeatedly contemplating matters that have caused anger, harboring grudges and refusing to let go. 『Flattery』 refers to a crooked mind. These six types of defilements arise from afflictions and are characterized by impurity and coarseness, hence they are called defilements of affliction. Among these six defilements, 『deceit』 and 『pride』 are outflows (similar manifestations) of greed, because they belong to the category of greed. 『Harm』 and 『resentment』 are outflows of hatred, because they belong to the category of hatred. 『Annoyance』 is an outflow of 『wrong views』 (dṛṣṭi-parāmarśa), because clinging to one's own views as superior to others causes disturbance to oneself and others. 『Flattery』 is an outflow of various wrong views, because an increase in wrong views leads to flattery and deceit. As it is said in the scriptures, flattery and deceit refer to various evil views. These defilements, as well as the 『bonds』 (paryavasthana), are included in the defiled 『aggregate of formations』 (samskara-skandha). All mental factors that arise from afflictions are called 『secondary afflictions』 (upaklesha). There are ten types of 『bonds』 (paryavasthana): 『lethargy』 (styana), 『drowsiness』 (middha), 『restlessness』 (auddhatya), 『remorse』 (kaukritya), 『jealousy』 (irsya), 『stinginess』 (matsarya), 『shamelessness』 (ahrikya), 『lack of embarrassment』 (anapatrapya), 『indignation』 (krodha), and 『concealment』 (mraksha). The continuous state of body and mind lacking fitness is called 『lethargy』 (styana), which means dullness and heaviness, unable to sustain. The continuous state of body and mind causing the mind to be dull and sluggish is called 『drowsiness』 (middha). This state is called a 『bond』 (paryavasthana) and is solely dependent on defilement. 『Restlessness』 (auddhatya) refers to causing the mind to be unquiet. The nature of regretting evil deeds is called 『remorse』 (kaukritya). Because there is another mental factor arising from remorse over evil deeds, it is named 『remorse』, which means regret. This is a case of falsely establishing the name of the cause based on the effect, such as naming emptiness based on emptiness, or naming impurity based on impurity. In the mundane world, places are also used to express things, such as saying 『all the villages have come,』 etc. This state is established as a 『bond』 (paryavasthana) and is also solely dependent on defilement. The two aspects of 『jealousy』 (irsya) and 『stinginess』 (matsarya) have already been explained in the 『fetters』 (samyojana). Disrespect towards various merits and those who possess merits is called 『shamelessness』 (ahrikya), which is the opposite of respect. Not seeing fear and dread in various sins is called 『lack of embarrassment』 (anapatrapya), which can lead to evil destinies. Being rebuked by virtuous people is called 『sin』. Apart from hatred and harm, towards sentient and non-sentient beings, causing the mind to...
憤發。說名為忿。隱藏自罪說名為覆。此十纏縛身心相續。故名為纏。此中惛沉睡眠無愧是無明等流。惡作是疑等流。無慚慳掉舉是貪等流。嫉忿是瞋等流。覆是貪無明等流。諸心所法行相微細。一一相續分別尚難。況一剎那俱時而有。微密智者依佛所說。觀果差別知其性異。為諸學者無倒宣說。有劣慧者未親承事無倒解釋佛語諸師。故於心所迷謬誹撥。或說唯三或全非有。
漏有三種。謂欲漏有漏無明漏。欲界煩惱並纏除無明名欲漏。有四十一物。謂三十一隨眠並十纏。色無色界煩惱並纏除無明名有漏。有五十四物。謂上二界各二十六隨眠。並惛沉掉舉同無記故。內門轉故。依定地故。二界合立一有漏名。三界無明名無明漏。有十五物以無明是諸有本故。別立漏等。稽留有情久住三界。障趣解脫故名為漏。或令流轉從有頂天至無間獄。故名為漏。或彼相續於六瘡門泄過無窮。故名為漏。
瀑流有四。謂欲有見無明瀑流。欲漏中除見名欲瀑流。有二十九物。有漏中除見名有瀑流。有三十物。三界諸見名見瀑流。有三十六物。三界相應不共無明名無明瀑流。有十五物。漂奪一切有情勝事。故名瀑流。如水瀑流。軛有四種。如瀑流說。和合有情令于諸趣諸生諸地受苦。故名為軛。即是和合令受種種輕重苦義。
【現代漢語翻譯】 現代漢語譯本： 『憤發』，被稱為『忿』（krodha，憤怒）。『隱藏自己的罪過』，被稱為『覆』（mraksha，覆藏）。這十種纏縛身心，相續不斷，所以稱為『纏』（paryavasthana，纏）。這裡面，『惛沉』（styana，昏沉）、『睡眠』（middha，睡眠）、『無愧』（ahrikya，無慚）是無明（avidya，無明）的等流（nisyanda，等流）。『惡作』（kaukritya，惡作）是疑（vicikitsa，疑）的等流。『無慚』（anapatrapya，無愧）、『慳』（matsarya，慳吝）、『掉舉』（auddhatya，掉舉）是貪（raga，貪）的等流。『嫉』（irsya，嫉妒）、『忿』（krodha，憤怒）是瞋（dvesa，嗔）的等流。『覆』（mraksha，覆藏）是貪和無明的等流。各種心所法（caitta，心所）的行相非常微細，一一相續分別尚且困難，更何況一剎那同時存在。具有微密智慧的人依據佛陀所說，觀察果的差別，從而瞭解它們的性質差異，為學習者無顛倒地宣說。有些智慧低下的人，沒有親自承事能夠無顛倒解釋佛語的諸位老師，因此對於心所產生迷惑、誹謗和否定，或者說只有三種，或者說完全沒有。
『漏』（asrava，漏）有三種，即欲漏（kamasrava，欲漏）、有漏（bhavasrava，有漏）和無明漏（avidyasrava，無明漏）。欲界（kamadhatu，欲界）的煩惱（klesa，煩惱）和纏（paryavasthana，纏），除去無明，稱為欲漏，共有四十一種事物，即三十一種隨眠（anusaya，隨眠）和十種纏。色界（rupadhatu，色界）和無色界（arupadhatu，無色界）的煩惱和纏，除去無明，稱為有漏，共有五十四種事物，即上二界各自的二十六種隨眠，加上惛沉和掉舉，因為它們是無記性（avyakrta，無記），在內在的門轉動，依靠禪定之地，所以二界合立一個有漏之名。三界（trailokya，三界）的無明稱為無明漏，共有十五種事物，因為無明是諸有的根本，所以特別立為漏等。稽留有情（sattva，有情）長久地停留在三界，障礙趣向解脫，所以稱為漏。或者使之流轉，從有頂天（abhavagra，有頂天）到無間地獄（avici，無間地獄），所以稱為漏。或者它們的相續在六個瘡門泄過無窮，所以稱為漏。
『瀑流』（ogha，瀑流）有四種，即欲瀑流（kamaogha，欲瀑流）、有瀑流（bhavaogha，有瀑流）、見瀑流（drstyoga，見瀑流）和無明瀑流（avidyaogha，無明瀑流）。欲漏中除去見（drsti，見），稱為欲瀑流，共有二十九種事物。有漏中除去見，稱為有瀑流，共有三十種事物。三界的各種見，稱為見瀑流，共有三十六種事物。三界相應的不共無明，稱為無明瀑流，共有十五種事物。漂奪一切有情的殊勝之事，所以稱為瀑流，如同水的瀑流。
『軛』（yoga，軛）有四種，如同瀑流所說。和合有情，使之在各種趣（gati，趣）、各種生（jati，生）、各種地（bhumi，地）承受痛苦，所以稱為軛。即是和合，使之承受種種輕重痛苦之義。
【English Translation】 English version: 'Wrathful outburst' is called 'Krodha' (anger). 'Concealing one's own faults' is called 'Mraksha' (concealment). These ten bind the body and mind, continuing without interruption, hence they are called 'Paryavasthana' (entanglement). Among these, 'Styana' (lethargy), 'Middha' (drowsiness), and 'Ahrikya' (shamelessness) are outflows of Avidya (ignorance). 'Kaukritya' (remorse) is an outflow of Vicikitsa (doubt). 'Anapatrapya' (lack of shame), 'Matsarya' (stinginess), and 'Auddhatya' (restlessness) are outflows of Raga (greed). 'Irsya' (jealousy) and 'Krodha' (anger) are outflows of Dvesa (hatred). 'Mraksha' (concealment) is an outflow of both greed and ignorance. The characteristics of various 'Caitta' (mental factors) are extremely subtle; it is difficult to distinguish them one by one in succession, let alone when they exist simultaneously in a single moment. Those with subtle wisdom, based on what the Buddha said, observe the differences in results and thereby understand their different natures, explaining them without distortion to learners. Some with inferior wisdom, not having personally served teachers who can explain the Buddha's words without distortion, therefore become confused, slander, and deny the existence of mental factors, either saying there are only three, or that they do not exist at all.
There are three types of 'Asrava' (outflows): namely, Kamasrava (outflow of desire), Bhavasrava (outflow of existence), and Avidyasrava (outflow of ignorance). The Klesa (afflictions) and Paryavasthana (entanglements) of the Kamadhatu (desire realm), excluding ignorance, are called Kamasrava, totaling forty-one items, namely, thirty-one Anusaya (latent tendencies) and ten Paryavasthana. The Klesa and Paryavasthana of the Rupadhatu (form realm) and Arupadhatu (formless realm), excluding ignorance, are called Bhavasrava, totaling fifty-four items, namely, twenty-six Anusaya each from the upper two realms, plus Styana and Auddhatya, because they are Avyakrta (indeterminate), operate within the internal gates, and rely on the grounds of meditation; therefore, the two realms are combined into one name of Bhavasrava. The ignorance of the Trailokya (three realms) is called Avidyasrava, totaling fifteen items, because ignorance is the root of all existence, so it is specifically established as outflows, etc. It detains sentient beings (Sattva) in the three realms for a long time, obstructing the path to liberation, hence it is called outflow. Or it causes them to transmigrate from the Aabhavagra (peak of existence) to the Avici (uninterrupted hell), hence it is called outflow. Or their continuity leaks endlessly through the six sense doors, hence it is called outflow.
There are four types of 'Ogha' (torrents): namely, Kamaogha (torrent of desire), Bhavaogha (torrent of existence), Drstyoga (torrent of views), and Avidyaogha (torrent of ignorance). The Kamaogha is the Kamaasrava excluding Drsti (views), totaling twenty-nine items. The Bhavaogha is the Bhavaasrava excluding views, totaling thirty items. The various views of the three realms are called Drstyoga, totaling thirty-six items. The non-common ignorance corresponding to the three realms is called Avidyaogha, totaling fifteen items. It carries away all the excellent things of sentient beings, hence it is called torrent, like a torrent of water.
There are four types of 'Yoga' (yokes), as described for the torrents. It combines sentient beings, causing them to endure suffering in various Gati (destinies), various Jati (births), and various Bhumi (planes), hence it is called yoke. That is, it combines them, causing them to endure various light and heavy sufferings.
說一切有部入阿毗達磨論捲上 大正藏第 28 冊 No. 1554 入阿毗達磨論
入阿毗達磨論卷下
塞建陀羅阿羅漢造
三藏法師玄奘奉 詔譯
取有四種。謂欲取見取戒禁取我語取。即欲瀑流加無明名欲取。有三十四物。謂貪瞋慢無明各五疑四纏十。即有瀑流加無明名我語取。有四十物。謂貪慢無明各十疑八及惛沉掉舉。諸見中除戒禁取餘名見取。有三十物。戒禁取名戒禁取。有六物。由此獨處聖道怨故。雙誑在家出家眾故。於五見中此別立取。謂在家眾由此誑惑。計自餓服氣及墜山巖等為天道故。諸出家眾由此誑惑。計舍可愛境受杜多功德為凈道故。薪義是取義。能令業火熾然相續而生長故。如有薪故火得熾然。如是有煩惱故有情業得生長。又猛利義是取義。或纏裹義是取義。如蠶處繭自纏而死。如是有情四取所纏。流轉生死喪失慧命。身繫有四種。謂貪慾身繫。瞋恚身繫。戒禁取身繫。此實執身繫。欲界五部貪名初身繫。五部瞋名第二身繫。六戒禁取名第三身繫。十二見取名第四身繫。種種纏縛有情自纏故名身繫。是等罥網有情身義。
蓋有五種。謂貪慾蓋瞋恚蓋惛沉睡眠蓋掉舉惡作蓋疑蓋。欲界五部貪名初蓋。五部瞋名第二蓋。欲界惛沈及不善睡眠名第
【現代漢語翻譯】 現代漢語譯本 《入阿毗達磨論》捲上 大正藏第28冊 No. 1554 《入阿毗達磨論》
《入阿毗達磨論》卷下
塞建陀羅阿羅漢 造
三藏法師玄奘 奉 詔譯
取有四種，即欲取（kāma-upādāna，對慾望的執取）、見取（dṛṣṭi-upādāna，對錯誤的見解的執取）、戒禁取（śīla-vrata-upādāna，對不正確的戒律和苦行的執取）、我語取（ātma-vāda-upādāna，對「我」的言論和概念的執取）。欲瀑流（kāma-ogha，慾望之流）加上無明（avidyā，無知）名為欲取，包含三十四種事物，即貪（rāga，貪慾）、瞋（dveṣa，嗔恨）、慢（māna，傲慢）、無明各五種，疑（vicikitsā，懷疑）四種，纏（paryavasthāna，煩惱的纏縛）十種。有瀑流（bhava-ogha，生存之流）加上無明名為我語取，包含四十種事物，即貪、慢、無明各十種，疑八種，以及惛沉（styāna，精神萎靡）掉舉（auddhatya，精神浮躁）。諸見（dṛṣṭi，錯誤的見解）中，除了戒禁取，其餘的稱為見取，包含三十種事物。戒禁取名為戒禁取，包含六種事物。因為此取獨自阻礙聖道（ārya-mārga，通往解脫的道路），又雙重欺騙在家眾和出家眾。在五見（pañca dṛṣṭi，五種錯誤的見解）中，此取被單獨列出，因為在家眾由此被迷惑，認為自餓、服氣以及墜山巖等是通往天道的方法。出家眾由此被迷惑，認為捨棄可愛的境界，接受苦行功德是清凈之道。薪柴的意義就是取的意義，能夠使業火熾燃相續而生長。如同有薪柴，火才能熾燃；如同有煩惱，有情（satva，眾生）的業才能生長。又猛烈的意義就是取的意義，或者纏裹的意義就是取的意義。如同蠶處在繭中，自己纏繞而死；如同有情被四取所纏，流轉生死，喪失慧命（jñāna-jīvita，智慧的生命）。身繫有四種，即貪慾身繫（abhidhyā-kāya-granthana，貪慾的束縛）、瞋恚身繫（vyāpāda-kāya-granthana，嗔恚的束縛）、戒禁取身繫（śīla-vrata-parāmarsa-kāya-granthana，對戒律和苦行的錯誤執取的束縛）、此實執身繫（idamsatyābhiniveśa-kāya-granthana，認為某種事物是真實的錯誤執取的束縛）。欲界（kāma-dhātu，慾望界）五部貪（rāga，貪慾）名為初身繫，五部瞋（dveṣa，嗔恨）名為第二身繫，六戒禁取（śīla-vrata-upādāna，對不正確的戒律和苦行的執取）名為第三身繫，十二見取（dṛṣṭi-upādāna，對錯誤的見解的執取）名為第四身繫。種種纏縛有情，使有情自己纏繞，所以名為身繫。這些如同罥網，束縛有情之身。
蓋有五種，即貪慾蓋（kāmacchanda-nivaraṇa，貪慾的覆蓋）、瞋恚蓋（vyāpāda-nivaraṇa，嗔恚的覆蓋）、惛沉睡眠蓋（styāna-middha-nivaraṇa，精神萎靡和睡眠的覆蓋）、掉舉惡作蓋（auddhatya-kaukritya-nivaraṇa，精神浮躁和後悔的覆蓋）、疑蓋（vicikitsā-nivaraṇa，懷疑的覆蓋）。欲界五部貪（rāga，貪慾）名為初蓋，五部瞋（dveṣa，嗔恨）名為第二蓋，欲界惛沈（styāna，精神萎靡）及不善睡眠名為第
【English Translation】 English version Sarvastivada Abhidharma Entrance Treatise, Volume 1 Taisho Tripitaka Volume 28 No. 1554 Abhidharma Entrance Treatise
Sarvastivada Abhidharma Entrance Treatise, Volume 2
Composed by Arhat Skandhila
Translated under Imperial Order by Tripitaka Master Xuanzang
There are four kinds of grasping (upādāna): grasping after desires (kāma-upādāna), grasping after views (dṛṣṭi-upādāna), grasping after precepts and vows (śīla-vrata-upādāna), and grasping after self-assertions (ātma-vāda-upādāna). The flood of desires (kāma-ogha) combined with ignorance (avidyā) is called grasping after desires, which includes thirty-four things: five each of greed (rāga), hatred (dveṣa), pride (māna), and ignorance, four of doubt (vicikitsā), and ten of entanglements (paryavasthāna). The flood of existence (bhava-ogha) combined with ignorance is called grasping after self-assertions, which includes forty things: ten each of greed, pride, and ignorance, eight of doubt, and torpor (styāna) and excitement (auddhatya). Among all views (dṛṣṭi), except for grasping after precepts and vows, the rest are called grasping after views, which includes thirty things. Grasping after precepts and vows is called grasping after precepts and vows, which includes six things. Because this alone obstructs the Noble Path (ārya-mārga), and doubly deceives both laypeople and renunciants. Among the five views (pañca dṛṣṭi), this is separately established as grasping, because laypeople are deluded by this, thinking that self-starvation, inhaling air, and jumping off cliffs are ways to heavenly realms. Renunciants are deluded by this, thinking that abandoning desirable realms and accepting ascetic virtues are pure paths. The meaning of fuel is the meaning of grasping, which can cause the fire of karma to blaze continuously and grow. Just as with fuel, fire can blaze; just as with afflictions, the karma of sentient beings (satva) can grow. Also, the meaning of intensity is the meaning of grasping, or the meaning of entanglement is the meaning of grasping. Just as a silkworm is in a cocoon, entangling itself to death; just as sentient beings are entangled by the four graspings, transmigrating through birth and death, losing the life of wisdom (jñāna-jīvita). There are four kinds of bodily bonds (kāya-granthana): the bodily bond of greed (abhidhyā-kāya-granthana), the bodily bond of hatred (vyāpāda-kāya-granthana), the bodily bond of grasping after precepts and vows (śīla-vrata-parāmarsa-kāya-granthana), and the bodily bond of clinging to this as true (idamsatyābhiniveśa-kāya-granthana). The five parts of greed (rāga) in the desire realm (kāma-dhātu) are called the first bodily bond, the five parts of hatred (dveṣa) are called the second bodily bond, the six graspings after precepts and vows (śīla-vrata-upādāna) are called the third bodily bond, and the twelve graspings after views (dṛṣṭi-upādāna) are called the fourth bodily bond. Various entanglements bind sentient beings, causing them to entangle themselves, hence the name bodily bonds. These are like snares, binding the bodies of sentient beings.
There are five kinds of hindrances (nivaraṇa): the hindrance of desire (kāmacchanda-nivaraṇa), the hindrance of hatred (vyāpāda-nivaraṇa), the hindrance of torpor and drowsiness (styāna-middha-nivaraṇa), the hindrance of excitement and remorse (auddhatya-kaukritya-nivaraṇa), and the hindrance of doubt (vicikitsā-nivaraṇa). The five parts of greed (rāga) in the desire realm (kāma-dhātu) are called the first hindrance, the five parts of hatred (dveṣa) are called the second hindrance, and torpor (styāna) and unwholesome sleep in the desire realm are called the thi
三蓋。欲界掉舉及不善惡作名第四蓋。欲界四部疑名第五蓋。覆障聖道及離欲染並此二種加行善根。故名為蓋。
前說諸界諸趣。諸生諸地。受苦應說。云何界趣生。地界有三種。謂欲界色界無色界。欲界有二十處。謂八大地獄。一等活。二黑繩。三眾合四號叫五大號叫。六炎熱七極炎熱。八無間。並傍生鬼界為十。有四洲人一贍部洲。二勝身洲。三牛貨洲。四俱盧洲。有六慾天。一四大王眾天。二三十三天。三夜摩天。四睹史多天五樂變化天。六他化自在天。合二十處。色界有十六處。謂初靜慮有二處。一梵眾天。二梵輔天。第二靜慮有三天。一少光天。二無量光天。三極光凈天。第三靜慮有三天。一少凈天。二無量凈天。三遍凈天。第四靜慮有八天。一無雲天。二福生天。三廣果天。四無煩天。五無熱天。六善現天。七善見天。八色究竟天。合十六處。大梵無想無別處所故非十八。無色界雖無上下處所。而有四種生處差別。一空無邊處。二識無邊處。三無所有處。四非想非非想處。趣有五種。一㮈洛迦。二傍生。三鬼界。四天。五人。生有四種。謂卵胎濕化。地有十一。謂欲界未至靜慮中間四靜慮四無色為十一地。欲界有頂一向有漏。餘九地通有漏及無漏前。界趣生一向有漏。
智有十種。謂法智。
【現代漢語翻譯】 現代漢語譯本 三蓋（Nivarana）。欲界的掉舉（uddhacca，心神不定）及不善惡作（kukkucca，後悔）名為第四蓋。欲界的四部疑（vicikiccha，懷疑）名為第五蓋。這些覆蓋、障礙通往聖道的道路，以及脫離對慾望的染著，並阻礙這兩種情況下的加行善根，所以被稱為蓋（Nivarana，障礙）。
前面說了諸界、諸趣、諸生、諸地。現在應該說受苦的情況。什麼是界、趣、生、地呢？界有三種，即欲界、色界、無色界。欲界有二十處，包括八大地獄：一、等活（sañjīva，眾生互相殘殺后復活的地獄）；二、黑繩（kāḷasutta，用黑繩劃線切割眾生的地獄）；三、眾合（saṃghāta，眾生被擠壓粉碎的地獄）；四、號叫（roruva，眾生因痛苦而號叫的地獄）；五、大號叫（mahāroruva，比號叫地獄更痛苦的地獄）；六、炎熱（tapana，眾生被燒烤的地獄）；七、極炎熱（patāpana，比炎熱地獄更痛苦的地獄）；八、無間（avīci，沒有間斷痛苦的地獄）。加上傍生（畜生）和鬼界，共十處。還有四大洲的人：一、贍部洲（Jambudvīpa，我們所居住的南贍部洲）；二、勝身洲（Pūrvavideha，東勝身洲）；三、牛貨洲（Aparagodānīya，西牛貨洲）；四、俱盧洲（Uttarakuru，北俱盧洲）。還有六慾天：一、四大王眾天（Cātumahārājika，四大天王所居住的天）；二、三十三天（Tāvatiṃsa，帝釋天所居住的天）；三、夜摩天（Yāma，夜摩天人所居住的天）；四、睹史多天（Tuṣita，彌勒菩薩所居住的天）；五、樂變化天（Nirmāṇarati，天人能隨心所欲創造快樂的天）；六、他化自在天（Paranirmita-vaśavartin，天人能利用他人創造的快樂的天）。合起來共二十處。
色界有十六處，包括初禪有二處：一、梵眾天（Brahma-pāriṣadya，梵天眷屬所居住的天）；二、梵輔天（Brahma-purohita，梵天輔臣所居住的天）。第二禪有三天：一、少光天（Parīttābha，光明較少的天）；二、無量光天（Apramāṇābha，光明無量的天）；三、極光凈天（Ābhāsvara，光明極為清凈的天）。第三禪有三天：一、少凈天（Parīttaśubha，清凈較少的天）；二、無量凈天（Apramāṇaśubha，清凈無量的天）；三、遍凈天（Śubhakṛtsna，清凈周遍的天）。第四禪有八天：一、無雲天（Anabhraka，沒有云的天）；二、福生天（Puṇyaprasava，福德所生的天）；三、廣果天（Bṛhatphala，果報廣大的天）；四、無煩天（Avṛha，沒有煩惱的天）；五、無熱天（Atapa，沒有熱惱的天）；六、善現天（Sudṛśa，善於顯現的天）；七、善見天（Sudarśana，善於觀看的天）；八、色究竟天（Akaniṣṭha，色界最頂端的天）。合起來共十六處。大梵天和無想天沒有單獨的處所，所以不是十八處。無色界雖然沒有上下處所，但有四種生處的差別：一、空無邊處（Ākāśānantyāyatana，證悟空無邊處禪定的眾生所生之處）；二、識無邊處（Vijñānānantyāyatana，證悟識無邊處禪定的眾生所生之處）；三、無所有處（Ākiñcanyāyatana，證悟無所有處禪定的眾生所生之處）；四、非想非非想處（Naivasaṃjñānāsaṃjñāyatana，證悟非想非非想處禪定的眾生所生之處）。
趣有五種：一、㮈洛迦（naraka，地獄）；二、傍生（tiryak，畜生）；三、鬼界（preta，餓鬼）；四、天（deva，天人）；五、人（manuṣya，人類）。生有四種，即卵生、胎生、濕生、化生。地有十一種，即欲界、未至定、靜慮中間定、四靜慮、四無色定，共十一地。欲界和有頂天一向是有漏的。其餘九地通於有漏和無漏。前面的界、趣、生一向是有漏的。
智有十種，即法智（dharma-jñāna）。
【English Translation】 English version The three hindrances (Nivarana). Distraction and remorse (uddhacca-kukkucca) in the desire realm are called the fourth hindrance. Doubt (vicikiccha) in the four parts of the desire realm is called the fifth hindrance. These cover and obstruct the path to the holy path, as well as detachment from desire, and hinder the roots of good conduct in these two situations, hence they are called hindrances (Nivarana).
Earlier, the realms, destinies, births, and grounds were discussed. Now, the suffering should be discussed. What are realms, destinies, births, and grounds? There are three realms: the desire realm, the form realm, and the formless realm. The desire realm has twenty places, including the eight great hells: 1. Sañjīva (the hell of revival, where beings kill each other and are then revived); 2. Kāḷasutta (the hell of black lines, where beings are cut with black lines); 3. Saṃghāta (the hell of crushing, where beings are squeezed and crushed); 4. Roruva (the hell of screaming, where beings scream in pain); 5. Mahāroruva (the hell of great screaming, more painful than Roruva); 6. Tapana (the hell of burning, where beings are burned); 7. Patāpana (the hell of extreme burning, more painful than Tapana); 8. Avīci (the hell of uninterrupted suffering). Adding the realm of animals (tiryak) and the realm of ghosts (preta), there are ten places. There are also humans in the four continents: 1. Jambudvīpa (the southern continent where we live); 2. Pūrvavideha (the eastern continent); 3. Aparagodānīya (the western continent); 4. Uttarakuru (the northern continent). There are also the six desire heavens: 1. Cātumahārājika (the heaven of the Four Great Kings); 2. Tāvatiṃsa (the heaven of the Thirty-three Gods, ruled by Indra); 3. Yāma (the heaven of the Yāma gods); 4. Tuṣita (the heaven of satisfaction, where Maitreya Bodhisattva resides); 5. Nirmāṇarati (the heaven of delight in creation, where gods create their own pleasures); 6. Paranirmita-vaśavartin (the heaven of control over others' creations, where gods enjoy pleasures created by others). Altogether, there are twenty places.
The form realm has sixteen places, including the first dhyana (jhāna) which has two places: 1. Brahma-pāriṣadya (the heaven of Brahma's retinue); 2. Brahma-purohita (the heaven of Brahma's ministers). The second dhyana has three heavens: 1. Parīttābha (the heaven of limited light); 2. Apramāṇābha (the heaven of immeasurable light); 3. Ābhāsvara (the heaven of radiant light). The third dhyana has three heavens: 1. Parīttaśubha (the heaven of limited purity); 2. Apramāṇaśubha (the heaven of immeasurable purity); 3. Śubhakṛtsna (the heaven of complete purity). The fourth dhyana has eight heavens: 1. Anabhraka (the cloudless heaven); 2. Puṇyaprasava (the heaven born of merit); 3. Bṛhatphala (the heaven of great fruit); 4. Avṛha (the heaven of no vexation); 5. Atapa (the heaven of no heat); 6. Sudṛśa (the heaven of good appearance); 7. Sudarśana (the heaven of good vision); 8. Akaniṣṭha (the highest heaven of the form realm). Altogether, there are sixteen places. The Great Brahma and the Non-Perception realm do not have separate locations, so they are not eighteen places. Although the formless realm has no upper or lower locations, it has four different places of birth: 1. Ākāśānantyāyatana (the sphere of infinite space); 2. Vijñānānantyāyatana (the sphere of infinite consciousness); 3. Ākiñcanyāyatana (the sphere of nothingness); 4. Naivasaṃjñānāsaṃjñāyatana (the sphere of neither perception nor non-perception).
There are five destinies: 1. Naraka (hell); 2. Tiryak (animals); 3. Preta (ghosts); 4. Deva (gods); 5. Manuṣya (humans). There are four kinds of birth: oviparous (egg-born), viviparous (womb-born), moisture-born, and metamorphic. There are eleven grounds: the desire realm, the unreached concentration (未至定), the intermediate concentration (靜慮中間定), the four dhyanas (靜慮), and the four formless concentrations (無色定), making eleven grounds in total. The desire realm and the peak of existence (有頂天) are always defiled (有漏). The remaining nine grounds are both defiled and undefiled (無漏). The aforementioned realms, destinies, and births are always defiled.
There are ten kinds of wisdom: dharma-jñāna (法智).
類智。世俗智。他心智。苦智。集智。滅智。道智。盡智。無生智。于欲界諸行及彼因滅加行無間解脫勝進道。並法智地中所有無漏智名法智。無始時來常懷我執。今創見法故名法智。於色無色界諸行及彼因滅加行無間解脫勝進道。並類智地中所有無漏智名類智。隨法智生故名類智。諸有漏慧名世俗智。此智多於瓶衣等世俗事轉故。名世俗智。此有二種。一染污。二不染污。染污者復有二種。一見性。二非見性。見性有五。謂有身見。邊執見。邪見。見取。戒禁取。非見者。謂疑貪瞋慢無明忿害等相應慧。不染污者。亦有二種。一善。二無覆無記。無覆無記者。非見不推度故。是慧及智。善者若五識俱。亦非見是慧及智。若意識俱。是世俗正見亦慧亦智。諸定生智慧了知他欲色界系。一分無漏現在相似心心所法名他心智。此有二種。一有漏。二無漏。有漏者。能了知他欲色界繫心心所法。無漏者有二種。一法智品。二類智品。法智品者。知法智品心心所法。類智品者。知類智品心心所法。此智不知色無為心不相應行。及過去未來無色界系。一切根地補特伽羅勝心心所皆不能知。於五取蘊果分有無漏智。作非常苦空非我行相轉名苦智。於五取蘊因分有無漏智。作因集生緣行相轉名集智。于彼滅有無漏智。作滅靜妙離行相
【現代漢語翻譯】 類智（Anvaya-jnana）：於色界、無色界諸行及彼因滅加行無間解脫勝進道，並在類智地中所有無漏智，名為類智。隨法智生起，故名類智。 世俗智（Samvriti-jnana）：諸有漏慧名為世俗智。此智多於瓶、衣等世俗事轉，故名世俗智。此有二種：一、染污；二、不染污。染污者復有二種：一、見性；二、非見性。見性有五，謂有身見、邊執見、邪見、見取、戒禁取。非見者，謂疑、貪、瞋、慢、無明、忿、害等相應慧。不染污者，亦有二種：一、善；二、無覆無記。無覆無記者，非見不推度故，是慧及智。善者若五識俱，亦非見是慧及智。若意識俱，是世俗正見，亦慧亦智。 他心智（Paracitta-jnana）：諸定生智慧了知他人慾界系一分無漏現在相似心心所法，名他心智。此有二種：一、有漏；二、無漏。有漏者，能了知他人慾界繫心心所法。無漏者有二種：一、法智品；二、類智品。法智品者，知法智品心心所法。類智品者，知類智品心心所法。此智不知色界、無色界、無為法、心不相應行，及過去未來無色界系，一切根、地、補特伽羅勝心心所皆不能知。 苦智（Dukkha-jnana）：於五取蘊果分有無漏智，作非常、苦、空、非我行相轉，名苦智。 集智（Samudaya-jnana）：於五取蘊因分有無漏智，作因、集、生、緣行相轉，名集智。 滅智（Nirodha-jnana）：于彼滅有無漏智，作滅、靜、妙、離行相轉。
【English Translation】 Anvaya-jnana (Knowledge of Conformity): The unpolluted knowledge in the realm of form and formless realms, and the path of uninterrupted liberation and superior progress in the realm of Anvaya-jnana, is called Anvaya-jnana. It is named Anvaya-jnana because it arises following Dharma-jnana. Samvriti-jnana (Conventional Knowledge): All polluted wisdom is called Samvriti-jnana. This knowledge mostly revolves around worldly matters such as bottles and clothes, hence it is called Samvriti-jnana. It has two types: 1. Polluted; 2. Unpolluted. The polluted type has two subtypes: 1. Of the nature of views; 2. Not of the nature of views. Those of the nature of views are five: the view of a self, the view of holding to extremes, wrong views, the view of holding to views, and the view of holding to precepts and vows. Those not of the nature of views are wisdom associated with doubt, greed, hatred, pride, ignorance, anger, harm, etc. The unpolluted type also has two types: 1. Wholesome; 2. Uncovered and indeterminate. The uncovered and indeterminate type is wisdom and knowledge because it is not a view and does not speculate. The wholesome type, if associated with the five consciousnesses, is also not a view but is wisdom and knowledge. If associated with the mind consciousness, it is worldly right view, and is both wisdom and knowledge. Paracitta-jnana (Knowledge of the Minds of Others): The wisdom born of samadhi that can know the mind and mental factors of others in the desire realm, which are partially unpolluted, present, and similar, is called Paracitta-jnana. It has two types: 1. Polluted; 2. Unpolluted. The polluted type can know the mind and mental factors of others in the desire realm. The unpolluted type has two subtypes: 1. Of the Dharma-jnana category; 2. Of the Anvaya-jnana category. The Dharma-jnana category knows the mind and mental factors of the Dharma-jnana category. The Anvaya-jnana category knows the mind and mental factors of the Anvaya-jnana category. This knowledge cannot know the form realm, the formless realm, the unconditioned, mental formations not associated with mind, and the past and future formless realms, nor can it know the superior mind and mental factors of all roots, grounds, and individuals. Dukkha-jnana (Knowledge of Suffering): The unpolluted knowledge in the result aspect of the five aggregates of clinging, which transforms into the characteristics of impermanence, suffering, emptiness, and non-self, is called Dukkha-jnana. Samudaya-jnana (Knowledge of the Origin): The unpolluted knowledge in the cause aspect of the five aggregates of clinging, which transforms into the characteristics of cause, accumulation, arising, and condition, is called Samudaya-jnana. Nirodha-jnana (Knowledge of Cessation): The unpolluted knowledge in their cessation, which transforms into the characteristics of cessation, tranquility, exquisiteness, and separation.
轉名滅智。于彼對治得涅槃道有無漏智。作道如行出行相轉名道智。有無漏智作是思惟。苦我已知。集我已斷。滅我已證。道我已修。盡行相轉名盡智。有無漏智作是思惟。苦我已知不復更知。乃至道我已修不復更修。無生行相轉名無生智。此後二智不推度故非見性。他心智唯見性。餘六智通見性非見性。世俗智唯有漏。他心智通有漏及無漏。餘八智唯無漏。滅智唯無為緣。他心苦集道智唯有為緣。餘五智通有為無為緣。苦集智唯有漏緣。滅道智唯無漏緣。餘六智通有漏無漏緣。法智在六地。謂四靜慮未至中間。類智在九地。謂前六地下三無色。他心智在四地。謂四靜慮。世俗智在一切地。餘六智法智品者在六地。類智品者在九地。
忍有八種。謂苦集滅道。法智忍及苦集滅道類智忍。此八是能引決定智勝慧。忍可苦等四聖諦理。故名為忍。于諸忍中此八唯是觀察法忍。是見及慧非智自性。決定義是智義。此八推度意樂未息。未能審決故不名智。苦法智忍與欲界見苦所斷十隨眠得俱滅。苦法智與彼斷得俱生。忍為無間道。智為解脫道。對治欲界見苦所斷十種隨眠。如有二人。一在舍內驅賊令出。一關閉門不令復入。苦類智忍與色無色界見苦所斷十八隨眠得俱滅。苦類智與彼斷得俱生。余如前說。如是四心能於三
【現代漢語翻譯】 現代漢語譯本 『轉名滅智』：對於彼（苦、集、滅、道）的對治，獲得涅槃之道，具有無漏智。以『道』作為行相，表現出離出之相，轉變名稱為『道智』（對治煩惱，通達涅槃之道的智慧）。具有無漏智的人這樣思惟：『苦我已經知道，集我已經斷除，滅我已經證得，道我已經修習。』以『盡』作為行相轉變名稱為『盡智』（知自身煩惱已盡的智慧）。具有無漏智的人這樣思惟：『苦我已經知道，不再需要再知；乃至道我已經修習，不再需要再修。』以『無生』作為行相轉變名稱為『無生智』（知自身未來不再受生的智慧）。 此後的『盡智』和『無生智』，因為不進行推度，所以不是見性。『他心智』（知他人心念的智慧）唯是見性。其餘六智通於見性和非見性。『世俗智』（通達世俗事物的智慧）唯是有漏。『他心智』通於有漏和無漏。其餘八智唯是無漏。『滅智』（證得涅槃的智慧）唯以無為法為所緣。『他心智』、『苦智』、『集智』、『道智』唯以有為法為所緣。其餘五智通於有為法和無為法為所緣。『苦智』和『集智』唯以有漏法為所緣。『滅智』和『道智』唯以無漏法為所緣。其餘六智通於有漏法和無漏法為所緣。『法智』（知欲界法的智慧）在六地，即四禪定和未至定、中間定。『類智』（知色界、無色界法的智慧）在九地，即前六地和下三無色界。『他心智』在四地，即四禪定。『世俗智』在一切地。其餘六智，屬於『法智』品類的在六地，屬於『類智』品類的在九地。 『忍』有八種，即苦法智忍、集法智忍、滅法智忍、道法智忍，以及苦類智忍、集類智忍、滅類智忍、道類智忍。這八種是能夠引發決定智的殊勝智慧。因為能夠忍可苦等四聖諦的道理，所以稱為『忍』。在各種『忍』中，這八種唯是觀察法的『忍』，是見和慧，不是智的自性。『決定』是智的含義。這八種『忍』因為推度意樂沒有停止，不能審慎決斷，所以不稱為『智』。『苦法智忍』與欲界見苦所斷的十種隨眠同時斷滅。『苦法智』與彼斷滅同時生起。『忍』是無間道，『智』是解脫道，對治欲界見苦所斷的十種隨眠。好比有兩個人，一個在屋內驅趕盜賊令其出去，一個關閉門戶不讓盜賊再次進入。『苦類智忍』與色界、無色界見苦所斷的十八種隨眠同時斷滅。『苦類智』與彼斷滅同時生起。其餘情況如前所述。像這樣的四種心能夠對於三界中的苦諦進行決斷。
【English Translation】 English version 'Turning Name Extinguishes Wisdom': Regarding the counteractions to those (suffering, accumulation, cessation, path), one obtains the path of Nirvana, possessing undefiled wisdom. Using 'path' as a characteristic, manifesting the aspect of departure, transforming the name into 'Path Wisdom' (wisdom that counteracts afflictions and penetrates the path to Nirvana). One with undefiled wisdom thinks thus: 'Suffering I have already known, accumulation I have already severed, cessation I have already realized, path I have already cultivated.' Using 'cessation' as a characteristic, transforming the name into 'Exhaustion Wisdom' (wisdom that knows one's own afflictions are exhausted). One with undefiled wisdom thinks thus: 'Suffering I have already known, no longer needing to know again; up to path I have already cultivated, no longer needing to cultivate again.' Using 'non-arising' as a characteristic, transforming the name into 'Non-Arising Wisdom' (wisdom that knows one will no longer be reborn in the future). The subsequent 'Exhaustion Wisdom' and 'Non-Arising Wisdom', because they do not involve deliberation, are not of the nature of seeing. 'Other-Minds Wisdom' (wisdom that knows the thoughts of others) is solely of the nature of seeing. The remaining six wisdoms are both of the nature of seeing and not of the nature of seeing. 'Conventional Wisdom' (wisdom that understands worldly matters) is solely defiled. 'Other-Minds Wisdom' is both defiled and undefiled. The remaining eight wisdoms are solely undefiled. 'Cessation Wisdom' (wisdom that realizes Nirvana) has only the unconditioned as its object. 'Other-Minds Wisdom', 'Suffering Wisdom', 'Accumulation Wisdom', and 'Path Wisdom' have only the conditioned as their objects. The remaining five wisdoms have both the conditioned and unconditioned as their objects. 'Dharma Wisdom' (wisdom that knows the Dharma of the desire realm) is in six planes, namely the four dhyanas and the Unattained and Intermediate states. 'Kind Wisdom' (wisdom that knows the Dharma of the form and formless realms) is in nine planes, namely the preceding six planes and the lower three formless realms. 'Other-Minds Wisdom' is in four planes, namely the four dhyanas. 'Conventional Wisdom' is in all planes. The remaining six wisdoms, those of the 'Dharma Wisdom' category are in six planes, those of the 'Kind Wisdom' category are in nine planes. 'Forbearance' has eight types, namely Suffering Dharma Wisdom Forbearance, Accumulation Dharma Wisdom Forbearance, Cessation Dharma Wisdom Forbearance, Path Dharma Wisdom Forbearance, and Suffering Kind Wisdom Forbearance, Accumulation Kind Wisdom Forbearance, Cessation Kind Wisdom Forbearance, Path Kind Wisdom Forbearance. These eight are the superior wisdoms that can give rise to decisive wisdom. Because they can forbear the truths of the Four Noble Truths such as suffering, they are called 'Forbearance'. Among all 'Forbearances', these eight are solely the 'Forbearance' that observes the Dharma, and are of the nature of seeing and wisdom, not of the nature of wisdom itself. 'Decisiveness' is the meaning of wisdom. These eight 'Forbearances', because the delight in deliberation has not ceased, and they cannot make careful decisions, are not called 'Wisdom'. 'Suffering Dharma Wisdom Forbearance' and the ten fetters severed by seeing suffering in the desire realm are extinguished simultaneously. 'Suffering Dharma Wisdom' and that extinguishment arise simultaneously. 'Forbearance' is the immediate path, 'Wisdom' is the liberation path, counteracting the ten fetters severed by seeing suffering in the desire realm. It is like two people, one inside the house driving out the thieves, and one closing the doors to prevent the thieves from entering again. 'Suffering Kind Wisdom Forbearance' and the eighteen fetters severed by seeing suffering in the form and formless realms are extinguished simultaneously. 'Suffering Kind Wisdom' and that extinguishment arise simultaneously. The remaining situations are as described before. Like these four minds are able to make decisions regarding the truth of suffering in the three realms.
界苦諦現觀于集滅道各有四心。應知亦爾。此十六心能於三界四諦現觀。斷見所斷八十八結得預流果。余修所斷十種隨眠。謂欲界四色無色界各三為十。欲界四種譬如束蘆。總分為九。謂從上上乃至下下。彼對治道無間解脫亦有九品。謂下下品道能對治上上品隨眠。乃至上上品道能對治下下品隨眠。六品盡時得一來果。九品盡時得不還果。如欲界四總分為九。亦有九品無間解脫能對治道。色無色界各有四地。一一地中能治所治。各有九品應知亦然。漸次斷彼八地隨眠。乃至有頂下下品盡時得阿羅漢果。四果中間所有諸道。及前見道名為四向。隨在彼果前。即名彼果向。如是有八補特伽羅。謂行四向及住四果。如是向果由種性別分為六種。謂鈍利根種性異生。若入見道十五心須名隨信行及隨法行。即此二種至修道位。謂從第十六心乃至金剛喻定。名信勝解及名見至。即此二種至無學位。謂從初盡智乃至最後心。名時解脫及不時解脫等。謂心所種類差別有無量種。依心有故名心所法。猶如我所。如是心所名相應行。
不相應行與此相違。謂諸得等。得謂稱說有法者。因法有三種。一凈。二不凈。三無記。凈謂信等。不凈謂貪等。無記謂化心等。若成此法名有法。者稱說此定因。名得獲成就。得若無者。貪等煩惱現在
【現代漢語翻譯】 現代漢語譯本： 對於苦諦的現觀，在集、滅、道諦中各有四種心。應當知道也是如此。這十六種心能夠在三界四諦中進行現觀，斷除見道所斷的八十八種結，證得預流果（Sotapanna，須陀洹）。 剩餘修道所斷的十種隨眠（Anusaya，潛在的煩惱），即欲界四種，色界和無色界各有三種，總共十種。欲界的四種隨眠，譬如一束蘆葦，總共分為九個品級，從最上上品到最下下品。與之對應的對治之道，其無間解脫（Anantariya-vimutti-magga，無間道和解脫道）也有九個品級，即最下下品的道能夠對治最上上品的隨眠，乃至最上上品的道能夠對治最下下品的隨眠。當六個品級的隨眠斷盡時，證得一來果（Sakadagami，斯陀含）。當九個品級的隨眠斷盡時，證得不還果（Anagami，阿那含）。 如同欲界的四種隨眠總共分為九個品級一樣，也有九個品級的無間解脫能夠對治之道。色界和無色界各有四地（禪定層次），每一地中，能治和所治，各有九個品級，應當知道也是如此。逐漸斷除那八地的隨眠，乃至有頂天下下品隨眠斷盡時，證得阿羅漢果（Arahat，阿羅漢）。 四果中間的所有道路，以及之前的見道，被稱為四向（Magga，道）。隨其處於哪個果位之前，就稱為該果位的向。像這樣有八種補特伽羅（Puggala，人），即行於四向和住於四果。像這樣，向和果由於種姓差別，分為六種，即鈍根和利根兩種種姓的異生（凡夫）。如果進入見道，需要十五個心念，稱為隨信行（Saddhanusari，信隨行）和隨法行（Dhammanusari，法隨行）。這兩種人到達修道位時，即從第十六個心念直到金剛喻定（Vajropamasamadhi，金剛喻定），稱為信勝解（Saddhadhimutta，信勝解）和見至（Ditthipatta，見至）。這兩種人到達無學位時，即從最初的盡智（Khaye-ñana，盡智）直到最後的心念，稱為時解脫（Samayavimutta，時解脫）和不時解脫（Asamayavimutta，不時解脫）等。 所謂心所（Cittasikara，心所）的種類差別有無量種，依心而有，所以稱為心所法，猶如『我所』。像這樣的心所，稱為相應行（Samprayukta-samskara，相應行）。 不相應行（Visamprayukta-samskara，不相應行）與此相反，即諸如『得』等。『得』是指稱說有法者。因法有三種：一、凈（善）；二、不凈（不善）；三、無記（非善非惡）。凈是指信等，不凈是指貪等，無記是指化心等。如果成就此法，稱為『有法者』，稱說此定因，稱為『得』、『獲得』、『成就』。如果『得』不存在，貪等煩惱就會顯現。
【English Translation】 English version: With respect to the direct realization of the truth of suffering (Dukkha Satya), there are four types of minds in each of the truths of origin (Samudaya), cessation (Nirodha), and path (Magga). It should be understood that it is the same. These sixteen minds are capable of direct realization of the Four Noble Truths in the Three Realms, cutting off the eighty-eight fetters (Samyojana) that are severed by the path of seeing (Darshana-marga), and attaining the fruit of Stream-enterer (Sotapanna). The remaining ten latent tendencies (Anusaya) that are severed by the path of cultivation (Bhavana-marga) are four in the desire realm (Kama-dhatu), and three each in the form realm (Rupa-dhatu) and formless realm (Arupa-dhatu), totaling ten. The four latent tendencies of the desire realm are like a bundle of reeds, divided into nine grades in total, from the highest to the lowest. The corresponding antidote paths, the immediate liberation (Anantariya-vimutti-magga), also have nine grades, that is, the lowest grade of path can counteract the highest grade of latent tendency, and so on, until the highest grade of path can counteract the lowest grade of latent tendency. When six grades of latent tendencies are exhausted, the fruit of Once-returner (Sakadagami) is attained. When nine grades are exhausted, the fruit of Non-returner (Anagami) is attained. Just as the four latent tendencies of the desire realm are divided into nine grades in total, there are also nine grades of immediate liberation that can counteract the path. The form and formless realms each have four levels (of meditative absorption), and in each level, the curable and the cured each have nine grades, it should be understood that it is the same. Gradually severing the latent tendencies of those eight levels, until the lowest grade of the peak of existence (Bhavagra) is exhausted, the fruit of Arhat (Arahat) is attained. All the paths in between the four fruits, as well as the path of seeing before them, are called the four approaches (Magga). Depending on which fruit it precedes, it is called the approach to that fruit. In this way, there are eight types of individuals (Puggala), that is, those who are practicing the four approaches and those who are dwelling in the four fruits. In this way, the approaches and fruits are divided into six types due to differences in disposition, that is, ordinary beings (Prthagjana) with dull and sharp faculties. If one enters the path of seeing, fifteen thoughts are required, called follower of faith (Saddhanusari) and follower of dharma (Dhammanusari). When these two types reach the path of cultivation, that is, from the sixteenth thought until the diamond-like concentration (Vajropamasamadhi), they are called liberated by faith (Saddhadhimutta) and attained by view (Ditthipatta). When these two types reach the state of no more learning, that is, from the initial knowledge of exhaustion (Khaye-ñana) until the final thought, they are called liberated in time (Samayavimutta) and liberated out of time (Asamayavimutta), and so on. The differences in the types of mental concomitants (Cittasikara) are countless, and they exist dependent on the mind, so they are called mental concomitant dharmas, just like 'mine'. Such mental concomitants are called associated formations (Samprayukta-samskara). Dissociated formations (Visamprayukta-samskara) are the opposite of this, that is, things like 'attainment' (Prapti). 'Attainment' refers to the designation of one who possesses a dharma. There are three types of causal dharmas: one, pure (wholesome); two, impure (unwholesome); three, neutral (neither wholesome nor unwholesome). Pure refers to faith and so on, impure refers to greed and so on, and neutral refers to transformed mind and so on. If one accomplishes this dharma, one is called 'possessor of dharma', and the cause of this determination is called 'attainment', 'acquisition', 'accomplishment'. If 'attainment' does not exist, afflictions such as greed will manifest.
前時。有學既無。無漏心故。應非聖者。異生若起善無記心。爾時應名已離染者。又諸聖者與諸異生無涅槃得。互相似故應俱名異生。或俱名聖者。如法王說。起得成就十無學法故名聖者。永斷五支。乃至廣說。又世尊說。苾芻當知。若有成就善不善法。我見如是諸有情類。心相續中善不善得增長無邊。作如是說。汝等苾芻。不應校量有情勝劣。不應妄取補特伽羅德量淺深。乃至廣說。故知法外定有實得。此有二種。一者未得已失今獲。二者得已不失成就。應知非得與此相違。於何法中有得非得。于自相續及二滅中有得非得。非他相續。無有成就他身法故。非非相續。無有成就非情法故。亦非虛空。無有成就虛空者故。彼得無故非得亦無。得有三種。一者如影隨形得。二者如牛王引前得。三者如犢子隨後得。初得多分如無覆無記法。第二得多分如上地沒生欲界結生時欲界善法得。第三得多分如聞思所成慧等。除俱生所餘得。此中應作略毗婆娑。謂欲界系善不善色無前生得。但有俱生及隨後得。除眼耳通慧及能變化心。併除少分。若威儀路若工巧處極數習者。諸餘一切無覆無記法。及有覆無記表色。唯有俱生得。勢力劣故無前後得。所餘諸法一一容有前後俱得。善法得唯善。不善法得唯不善。無記法得唯無記。欲界法得
【現代漢語翻譯】 現代漢語譯本：之前，如果存在『學』（śaikṣa，有學位者）但實際上沒有，因為沒有無漏心（anāsrava-citta，無煩惱的心），那麼這個人就不應該是聖者（ārya，已證悟者）。如果凡夫（pṛthag-jana，未證悟者）生起善心或無記心（avyākṛta-citta，非善非惡的心），那麼這時應該稱他為已離染者（vītarāga，已脫離慾望者）。此外，聖者和凡夫都沒有涅槃得（nirvāṇa-prāpti，獲得涅槃），因為他們彼此相似，所以應該都稱為凡夫，或者都稱為聖者。正如法王（Dharmarāja，佛陀的尊稱）所說，因為生起、獲得和成就十無學法（aśaikṣa-dharma，無學位者的十種法），所以稱為聖者，永遠斷除五支（pañcaṅga，五種煩惱），乃至廣說。 此外，世尊（Bhagavān，佛陀的尊稱）說：『比丘（bhikṣu，出家修行者）們，你們應當知道，如果有人成就了善法和不善法，我看到這些有情（sattva，眾生）的心相續（citta-saṃtāna，心流）中，善和不善的獲得增長無邊。』因此這樣說：『你們這些比丘，不應該衡量有情的優劣，不應該妄自評判補特伽羅（pudgala，個體）的德行深淺。』乃至廣說。所以知道在法（dharma，佛法）之外，一定有真實的『得』（prāpti，獲得）。這種『得』有兩種：一是未得已失現在獲得，二是獲得后不失成就。應當知道『非得』（aprāpti，未獲得）與此相反。在什麼法中有『得』和『非得』呢？在自己的心相續和二滅（nirodha，滅盡定和擇滅）中有『得』和『非得』，而不是在其他有情的心相續中，因為沒有成就他人之法的緣故；也不是在非有情的心相續中，因為沒有成就非情之法的緣故；也不是在虛空中，因為沒有成就虛空者的緣故。因為那裡沒有『得』，所以也沒有『非得』。『得』有三種：一是如影隨形得，二是如牛王引前得，三是如犢子隨後得。第一種『得』多半是如無覆無記法（anivṛtāvyākṛta-dharma，不覆蓋本性的無記法）。第二種『得』多半是如上地（ūrdhvabhūmi，色界和無色界）死亡后結生於欲界（kāmadhātu，欲界）時，欲界的善法得。第三種『得』多半是如聞思所成慧（śruta-cintā-mayī prajñā，通過聽聞和思考獲得的智慧）等，除了俱生（sahaja，與生俱來）之外的其餘『得』。這裡應該作簡略的毗婆沙（vibhāṣā，註釋）。即欲界系的善、不善、色法沒有前生得，只有俱生和隨後得。除了眼耳通慧（cakṣu-śrotra-jñāna，眼識和耳識）及能變化心（nirmāṇa-citta，能夠變現的心），併除少分。如果是威儀路（īryāpatha，行住坐臥）、工巧處（śilpasthāna，工藝技巧）極數習者，其餘一切無覆無記法，以及有覆無記表色（savṛtāvyākṛta-vijñapti-rūpa，覆蓋本性的無記表色），只有俱生得。因為勢力弱，所以沒有前後得。其餘諸法，每一種都可能有前後俱得。善法得唯有善，不善法得唯有不善，無記法得唯有無記，欲界法得
【English Translation】 English version: Previously, if there is a 『śaikṣa』 (learner, one with a degree) but actually there is none, because there is no anāsrava-citta (undefiled mind), then this person should not be an ārya (noble one, one who has attained realization). If a pṛthag-jana (ordinary person, one who has not attained realization) generates a wholesome or avyākṛta-citta (neutral mind), then at that time, he should be called a vītarāga (one who is free from desire). Furthermore, neither the āryas nor the pṛthag-janas have nirvāṇa-prāpti (attainment of nirvāṇa), because they are similar to each other, so they should all be called pṛthag-janas, or all be called āryas. Just as the Dharmarāja (Dharma King, an epithet for the Buddha) said, because of generating, obtaining, and accomplishing the ten aśaikṣa-dharmas (ten dharmas of a non-learner), one is called an ārya, having permanently severed the pañcaṅga (five aggregates), and so on. Furthermore, the Bhagavan (Blessed One, an epithet for the Buddha) said: 『Bhikkhus (monks), you should know that if someone has accomplished wholesome and unwholesome dharmas, I see that in the mind-stream (citta-saṃtāna) of these beings (sattva), the attainment of wholesome and unwholesome qualities increases without limit.』 Therefore, it is said: 『You bhikkhus should not measure the superiority or inferiority of beings, and should not rashly judge the depth or shallowness of the virtues of pudgalas (individuals).』 And so on. Therefore, it is known that outside of the Dharma (Buddha's teachings), there must be a real 『prāpti』 (attainment). This 『attainment』 is of two types: one is what was not attained, was lost, and is now attained; the other is what was attained and not lost, but accomplished. It should be known that 『aprāpti』 (non-attainment) is the opposite of this. In what dharma is there 『attainment』 and 『non-attainment』? In one's own mind-stream and the two nirodhas (cessations, cessation of feeling and perception and extinction), there is 『attainment』 and 『non-attainment』, but not in the mind-stream of other beings, because there is no accomplishment of the dharma of others; nor in the mind-stream of non-sentient beings, because there is no accomplishment of the dharma of non-sentient beings; nor in space, because there is no accomplishment of those in space. Because there is no 『attainment』 there, there is also no 『non-attainment』. 『Attainment』 is of three types: one is like a shadow following a form, one is like a bull king leading the way, and one is like a calf following behind. The first type of 『attainment』 is mostly like anivṛtāvyākṛta-dharmas (uncovered neutral dharmas). The second type of 『attainment』 is mostly like the attainment of wholesome dharmas of the desire realm (kāmadhātu) when reborn in the desire realm after dying in the higher realms (ūrdhvabhūmi, form and formless realms). The third type of 『attainment』 is mostly like prajñā (wisdom) arising from hearing and contemplation (śruta-cintā-mayī prajñā), etc., except for sahaja (innate) attainments. Here, a brief vibhāṣā (commentary) should be made. That is, the wholesome, unwholesome, and form dharmas of the desire realm do not have prior-life attainment, but only have co-emergent and subsequent attainment. Except for cakṣu-śrotra-jñāna (eye and ear consciousness) and nirmāṇa-citta (mind of transformation), and excluding a small portion. If it is īryāpatha (manner of walking, standing, sitting, and lying down), śilpasthāna (crafts), those who are extremely skilled, all other uncovered neutral dharmas, and savṛtāvyākṛta-vijñapti-rūpa (covered neutral indicative form), only have co-emergent attainment. Because the power is weak, there is no prior or subsequent attainment. All other dharmas may have prior, subsequent, and co-emergent attainment. The attainment of wholesome dharmas is only wholesome, the attainment of unwholesome dharmas is only unwholesome, the attainment of neutral dharmas is only neutral, the attainment of desire realm dharmas
唯欲界。色界法得唯色界。無色界法得唯無色界。無漏法得通三界及無漏法。無漏法者。謂道諦三無為。俱不繫故。道諦得唯無漏非擇滅得通三界。擇滅得色無色界。道力起者即墮彼界。無漏道力起者是無漏故。無漏法得總說有四種。學法得唯學。無學法得唯無學。非學非無學法得有三種。非學非無學法者。謂諸有漏及無為有漏。及非擇滅得唯非學非無學。擇滅得學道力起者唯學。無學道力起者唯無學。世間道力起者。唯非學非無學。見所斷法得唯見所斷。修所斷法得唯修所斷。非所斷法得有三種。謂修所斷及非所斷。非所斷法者。謂道諦及無為。道諦得唯非所斷。非擇滅得唯修所斷。不染污故。是有漏故。故擇滅得。世間道力起者。唯修所斷。無漏道力起者唯非所斷。一切非得皆唯無覆無記性攝。非如前得有差別義。然過去未來法一一各有三世非得。現在法無現在非得。得與非得性相違故。無有現在可成就法。不成就故。然有過去未來非得。欲色無色界及無漏法一一皆有三界非得。無有非得是無漏者。非得中有異生性故。如說。云何異生性。謂不獲聖法。不獲即是非得異名。又諸非得唯無記性。故非無漏。
已離第三靜慮染。未離第四靜慮染。第四靜慮地心心所滅。有不相應法名無想定。雖滅一切心心所法而
【現代漢語翻譯】 現代漢語譯本：只有欲界（Kāmadhātu，佛教宇宙觀中最低的界，眾生多具強烈慾望）的法才能獲得『唯』（指僅限於此界）。沒有法能夠獲得『唯無』（指僅限於沒有此界）。無漏法（Anāsrava-dharma，超越輪迴的法）能夠通於三界（Tridhātu，欲界、色界、無色界）及無漏法。無漏法指的是道諦（Mārga-satya，通往解脫的真理）和三種無為法（Asaṃskṛta-dharma，不生不滅的法）。因為它們都不受束縛。道諦能夠獲得『唯無漏』，非擇滅（Apratisaṃkhyā-nirodha，非由智慧力而達到的滅）能夠通於三界。擇滅（Pratisaṃkhyā-nirodha，由智慧力達到的滅）能夠通於色界和無色界。如果世間道力（指有漏的修行力量）生起，就會墮入相應的界。如果無漏道力生起，因為它是無漏的。無漏法總的來說有四種。學法（Śaikṣa-dharma，還在學習階段的法）能夠獲得『唯學』。無學法（Aśaikṣa-dharma，已經完成學習的法）能夠獲得『唯無學』。非學非無學法（Na śaikṣa-nāśaikṣa-dharma，既非學法也非無學法）有三種。非學非無學法指的是所有有漏法（Sāsrava-dharma，與煩惱相關的法）和無為法中的有漏法。以及非擇滅能夠獲得『唯非學非無學』。擇滅，如果學道力生起，則為『唯學』；如果無學道力生起，則為『唯無學』；如果世間道力生起，則為『唯非學非無學』。 見所斷法（Darśana-heya-dharma，通過見道斷除的煩惱）能夠獲得『唯見所斷』。修所斷法（Bhāvanā-heya-dharma，通過修道斷除的煩惱）能夠獲得『唯修所斷』。非所斷法（Na heya-dharma，無法斷除的法）有三種，指的是修所斷法和非所斷法。非所斷法指的是道諦和無為法。道諦能夠獲得『唯非所斷』。非擇滅能夠獲得『唯修所斷』，因為它是不染污的，並且是有漏的。因此，擇滅能夠獲得相應的屬性。如果世間道力生起，則為『唯修所斷』；如果無漏道力生起，則為『唯非所斷』。一切非得（Aprāpti，未獲得的狀態）都屬於無覆無記性（Anivṛtāvyākṛta，不覆蓋善惡且無法記說的性質）。不像之前的『得』（Prāpti，獲得的狀態）那樣有差別。然而，過去和未來的法各自都有三世的非得。現在的法沒有現在的非得，因為『得』和『非得』的性質相反。沒有現在可以成就的法，因為沒有不成就的法。然而，有過去和未來的非得。欲界、色界、無色界以及無漏法，各自都有三界的非得。沒有非得是無漏的，因為非得中存在異生性（Pṛthag-janatva，凡夫的性質）。如經中所說：『什麼是異生性？』指的是沒有獲得聖法。沒有獲得，就是非得的另一種說法。而且，所有的非得都只有無記性，因此不是無漏的。 已經離開了第三禪定（Dhyāna，禪定）的染污，但還沒有離開第四禪定的染污。在第四禪定之地，心和心所（Citta-caitta，心理活動及其屬性）滅盡，有一種不相應行法（Cittaviprayuktasaṃskāra-dharma，既非色法也非心法的存在）叫做無想定（Asaṃjñāsamāpatti，無想定的狀態）。雖然滅盡了一切心和心所法，但...
【English Translation】 English version: Only the dharmas of the Kāmadhātu (desire realm, the lowest realm in Buddhist cosmology, where beings have strong desires) can attain 'only' (meaning limited to this realm). No dharma can attain 'only not' (meaning limited to not having this realm). Anāsrava-dharma (untainted dharmas, those beyond the cycle of rebirth) can pervade the Tridhātu (three realms: desire, form, and formless) and Anāsrava-dharma. Anāsrava-dharma refers to the Mārga-satya (the truth of the path to liberation) and the three Asaṃskṛta-dharmas (unconditioned dharmas, those that neither arise nor cease). Because they are not bound. The Mārga-satya can attain 'only untainted,' and Apratisaṃkhyā-nirodha (cessation not attained through wisdom) can pervade the three realms. Pratisaṃkhyā-nirodha (cessation attained through wisdom) can pervade the Rūpadhātu (form realm) and Arūpadhātu (formless realm). If worldly path power (referring to tainted practice power) arises, it will fall into the corresponding realm. If untainted path power arises, it is untainted. Generally speaking, there are four types of untainted dharmas. Śaikṣa-dharma (dharmas still in the learning stage) can attain 'only learning.' Aśaikṣa-dharma (dharmas that have completed learning) can attain 'only no learning.' Na śaikṣa-nāśaikṣa-dharma (neither learning nor no learning dharmas) are of three types. Na śaikṣa-nāśaikṣa-dharma refers to all Sāsrava-dharma (dharmas associated with afflictions) and the tainted dharmas among the Asaṃskṛta-dharmas. And Apratisaṃkhyā-nirodha can attain 'only neither learning nor no learning.' Pratisaṃkhyā-nirodha, if learning path power arises, then it is 'only learning'; if no learning path power arises, then it is 'only no learning'; if worldly path power arises, then it is 'only neither learning nor no learning.' Darśana-heya-dharma (afflictions to be abandoned through the path of seeing) can attain 'only to be abandoned by seeing.' Bhāvanā-heya-dharma (afflictions to be abandoned through the path of cultivation) can attain 'only to be abandoned by cultivation.' Na heya-dharma (dharmas that cannot be abandoned) are of three types, referring to dharmas to be abandoned by cultivation and dharmas not to be abandoned. Na heya-dharma refers to the Mārga-satya and Asaṃskṛta-dharma. The Mārga-satya can attain 'only not to be abandoned.' Apratisaṃkhyā-nirodha can attain 'only to be abandoned by cultivation,' because it is not defiled and is tainted. Therefore, Pratisaṃkhyā-nirodha can attain the corresponding attributes. If worldly path power arises, then it is 'only to be abandoned by cultivation'; if untainted path power arises, then it is 'only not to be abandoned.' All Aprāpti (non-attainment) belong to Anivṛtāvyākṛta (uncovered and unrecordable nature). Unlike the previous 'Prāpti' (attainment), there are differences. However, past and future dharmas each have non-attainment in the three times. Present dharmas do not have present non-attainment, because the natures of 'attainment' and 'non-attainment' are opposite. There are no present dharmas that can be attained, because there are no dharmas that are not attained. However, there are past and future non-attainments. The Kāmadhātu, Rūpadhātu, Arūpadhātu, and Anāsrava-dharma each have non-attainment in the three realms. No non-attainment is untainted, because Pṛthag-janatva (the nature of ordinary beings) exists in non-attainment. As it is said in the sutras: 'What is Pṛthag-janatva?' It refers to not obtaining the holy dharma. Not obtaining is another way of saying non-attainment. Moreover, all non-attainments only have unrecordable nature, therefore they are not untainted. Having already left the defilements of the third Dhyāna (meditative absorption), but not yet left the defilements of the fourth Dhyāna. In the realm of the fourth Dhyāna, Citta-caitta (mental activities and their attributes) cease, and there is a Cittaviprayuktasaṃskāra-dharma (neither form nor mind existence) called Asaṃjñāsamāpatti (state of non-perception). Although all Citta-caitta cease, but...
起此定。專為除想故名無想。如他心智。此無想定是善第四靜慮所攝。唯非聖者相續中起求解脫想。起此定故。聖者於此如惡趣想深心厭離。此唯順定受。謂順次生受。是加行得非離染得滅定者。謂已離無所有處染。有頂心心所法滅。有不相應法。能令大種平等相續。故名為定滅。是有頂地加行善攝。或順次生受。或順后次受。或順不定受。起此定已未得異熟便般涅槃。故不定受。此定能感有頂地中四蘊異熟。彼無色故。聖者能起非諸異生。由聖道力起此定故。聖者為得現法樂住求起此定。異生於此怖畏斷滅。無聖道力故不能起。聖者於此由加行得非離染得。唯佛世尊於此滅定名離染得。初盡智時已於此定能自在起。故名為得。諸佛功德不由加行。隨欲即起現在前故。若生無想有情天中。有法能令心心所滅。名無想事。是實有物。是無想定異熟果故。名異熟生。無記性攝。即廣果天中有一勝處。如中間靜慮名無情天。生時死時俱有心想。中間無故立無想名。彼將死時如久睡覺還起心想。起已不久即便命終。生於欲界。將生彼者必有欲界順后次受決定業故。如將生彼北俱盧洲。必有能感生天之業。
先業所引六處相續無間斷因。依之施設四生五趣。是名命根亦名為壽。故對法說。云何命根。謂三界壽。此有實體能
【現代漢語翻譯】 現代漢語譯本 入此定（Samāpatti，禪定）。專門爲了去除雜念，所以稱為『無想定』（Asaññasamāpatti）。類似於他心智（Paracitta-ñāṇa，知曉他人心念的能力）。此無想定屬於善的第四禪定（catuttha jhāna）所包含。只有非聖者（puthujjana，凡夫）在相續中生起求解脫的想法時，才會入此定。聖者（ariya，已證悟者）對此定如同對惡趣（apāya，惡道）一般，深感厭離。此定唯是順定受（niyata-vipāka，定能產生的結果）。即順次生受（upapajja-vedanīya-kamma，來世受報的業）。是通過加行（payoga，努力）而得，不是通過離染（vītarāga，去除貪慾）而得。滅定（nirodha-samāpatti）是指已離無所有處（ākiñcaññāyatana，無所有處定）的染污，有頂（bhava-agga，有頂天）的心和心所法（citta-cetasika-dhammā，心理活動）滅盡。存在不相應行法（vippayutta-saṅkhāra-dhammā，不與心和心所相應的法），能夠使四大種（mahābhūta，地、水、火、風）平等相續。因此稱為『定滅』。屬於有頂地的加行善所攝。或者是順次生受，或者是順后次受（aparāpariya-vedanīya-kamma，隔世受報的業），或者是順不定受（aniyata-vedanīya-kamma，受報時間不定的業）。入此定后，如果還未得到異熟果（vipāka，果報）就般涅槃（parinibbāna，完全解脫），則屬於不定受。此定能夠感得有頂地中的四蘊（catu-khandha，色、受、想、行）。因為彼處無色（arūpa，無物質）。聖者能夠入此定，而非所有異生都能入。因為聖者憑藉聖道（ariyamagga，八正道）的力量才能入此定。聖者爲了獲得現法樂住（diṭṭhadhamma-sukhavihāra，現世的安樂），才會尋求入此定。異生對此定感到恐懼，害怕斷滅（uccheda，斷滅論）。因為沒有聖道的力量，所以不能入此定。聖者對此定是通過加行而得，不是通過離染而得。只有佛世尊（Buddha，覺悟者）於此滅定名為離染得。在初盡智（paṭhama-khaye-ñāṇa，初盡智）時，就已經能自在地入此定。因此稱為『得』。諸佛的功德不由加行，隨心所欲就能立即顯現。如果生於無想有情天（Asaññasatta-deva，無想有情天）中，有法能夠使心和心所滅盡，名為『無想事』（Asaññasatta）。這是真實存在的。是無想定的異熟果，所以名為『異熟生』（vipākaja，果報所生）。屬於無記性（abyākata，非善非惡）所攝。即廣果天（Vehapphala-deva，廣果天）中有一個殊勝之處。如同中間靜慮（majjhima-jhāna，中間禪）名為無情天（asaññaka-bhava，無情天）。出生時和死亡時都有心想，中間沒有，所以立名為『無想』。他們將要死亡時，如同久睡醒來，還會生起心想。生起后不久，就會命終。會生於欲界（kāmaloka，欲界）。將要生於彼處者，必定有欲界順后次受的決定業。如同將要生於北俱盧洲（Uttarakuru，北俱盧洲），必定有能夠感得生天之業。 先前的業力所牽引的六處（saḷāyatana，眼、耳、鼻、舌、身、意）相續不斷的原因，依據它來施設四生（catuyoni，卵生、胎生、濕生、化生）五趣（pañcagati，地獄、餓鬼、畜生、人、天）。這被稱為命根（jīvitindriya，生命力），也稱為壽（āyu，壽命）。因此《對法》（Abhidhamma，阿毗達摩）說：什麼是命根？是指三界（tiloka，欲界、色界、無色界）的壽命。此有實體，能夠……
【English Translation】 English version Entering this attainment (Samāpatti). It is specifically called 'Cessation of Perception Attainment' (Asaññasamāpatti) because it eliminates thought. Similar to telepathy (Paracitta-ñāṇa). This Cessation of Perception Attainment is included within the wholesome fourth jhana (catuttha jhāna). Only non-noble ones (puthujjana) who arise with the intention of seeking liberation in their continuum enter this attainment. Noble ones (ariya) deeply detest this attainment, viewing it as they would a lower realm (apāya). This attainment is solely a fixed-resultant (niyata-vipāka). That is, a result experienced in the next life (upapajja-vedanīya-kamma). It is attained through effort (payoga), not through detachment (vītarāga). Cessation Attainment (nirodha-samāpatti) refers to the cessation of mind and mental factors (citta-cetasika-dhammā) in the Peak of Existence (bhava-agga), having abandoned attachment to the Realm of Nothingness (ākiñcaññāyatana). There exist non-associated formations (vippayutta-saṅkhāra-dhammā) that enable the continuous and balanced existence of the four great elements (mahābhūta). Therefore, it is called 'Cessation Attainment'. It is included within the wholesome effort associated with the Peak of Existence. It is either a result experienced in the next life, a result experienced in a subsequent life (aparāpariya-vedanīya-kamma), or a result experienced at an indefinite time (aniyata-vedanīya-kamma). If one attains parinibbāna (parinibbāna) after entering this attainment without experiencing its result, it is considered an indefinite result. This attainment can produce the result of the four aggregates (catu-khandha) in the Peak of Existence, because that realm is formless (arūpa). Noble ones can enter this attainment, but not all ordinary beings can. This is because noble ones enter this attainment through the power of the Noble Path (ariyamagga). Noble ones seek to enter this attainment to attain pleasant abiding in the present life (diṭṭhadhamma-sukhavihāra). Ordinary beings fear cessation (uccheda) in this attainment. Because they lack the power of the Noble Path, they cannot enter it. Noble ones attain this attainment through effort, not through detachment. Only the Buddhas (Buddha) attain this Cessation Attainment through detachment. At the time of the initial knowledge of destruction (paṭhama-khaye-ñāṇa), they are already able to enter this attainment freely. Therefore, it is called 'attainment'. The virtues of the Buddhas do not require effort; they arise immediately as desired. If one is born in the Realm of Non-Perception Beings (Asaññasatta-deva), there is a phenomenon that causes the cessation of mind and mental factors, called 'Non-Perception Matter' (Asaññasatta). This is a real existence. It is the result of the Cessation of Perception Attainment, so it is called 'result-born' (vipākaja). It is included within the indeterminate (abyākata) category. That is, there is a special place in the Great Fruit Realm (Vehapphala-deva). Like the intermediate jhana (majjhima-jhāna), it is called the Realm of Non-Sentient Beings (asaññaka-bhava). There is thought at the time of birth and death, but not in between, so it is named 'Non-Perception'. When they are about to die, they will have thoughts again, like waking up from a long sleep. Soon after arising, they will die. They will be born in the Desire Realm (kāmaloka). Those who are about to be born there must have a definite karma that will be experienced in a subsequent life in the Desire Realm. Just as those who are about to be born in Uttarakuru (Uttarakuru) must have karma that can cause them to be born in heaven. The cause of the continuous and uninterrupted succession of the six sense bases (saḷāyatana), which are drawn by previous karma, is the basis for the designation of the four modes of birth (catuyoni) and the five realms of existence (pañcagati). This is called the life faculty (jīvitindriya), also called lifespan (āyu). Therefore, the Abhidhamma (Abhidhamma) says: What is the life faculty? It refers to the lifespan in the three realms (tiloka). This has substance, and is able to...
持暖識。如伽他言。
壽暖及與識 三法捨身時 所捨身僵仆 如木無思覺
契經亦說。受異熟已名那落迦。乃至非想非非想處應知亦爾。若異命根無別有法。是根性攝。遍在三界。一期相續無間斷時。可依施設四生五趣。生無色界起自上地善染污心。或起下地無漏心時依何施設。化生天趣起善染時應名為死若起無記應複名生。撥無命根有斯大過。諸有情類同作事業同樂欲因。名眾同分。此復二種。一無差別。二有差別。無差別者。謂諸有情皆有我愛。同資于食樂欲相似。此平等因名眾同分。一一身內各別有一。有差別者。謂諸有情界地趣生。種姓男女近事苾芻。學無學等種類差別。一一身內有同事業。樂欲定因名眾同分。此若無者。聖非聖等世俗言說應皆雜亂。諸異生性異生同分有何差別。同樂欲等因。說名彼同分。異生性者。能為一切無義利因。如契經說。苾芻當知。我說愚夫無聞異生。無有少分惡不善業。彼不能造。又世尊說。若來人中得人同分。異生性于死生時。有捨得義。故異生性與同分別。
諸法生時有內因力。令彼獲得各別功能。即此內因說名生相。謂法生因總有二種。一內。二外。內謂生相。外謂六因。或四緣性。若無生相。諸有為法應如虛空等。雖具外因緣亦無生義。或應
【現代漢語翻譯】 現代漢語譯本： 持暖識（識：佛教術語，指意識）。如伽他（伽他：梵文Gatha的音譯，意為頌）所言： 『壽、暖及與識，三法捨身時，所捨身僵仆，如木無思覺。』 契經（契經：佛教經典）也說：『承受了異熟果報后，就叫做那落迦（那落迦：梵文Naraka的音譯，意為地獄）。』乃至非想非非想處（非想非非想處：佛教用語，指三界之頂，既非有想，亦非無想的境界）也應知道是這樣。如果命根（命根：佛教術語，指維持生命延續的根本力量）之外沒有別的法，那麼這個命根就屬於根性所攝，普遍存在於三界（三界：佛教術語，指欲界、色界、無色界）之中，在一期生命中相續不斷，沒有間斷的時候，可以依此來施設四生（四生：佛教術語，指卵生、胎生、濕生、化生）五趣（五趣：佛教術語，指地獄、餓鬼、畜生、人、天）。如果化生（化生：四生之一，指無所依託，借業力而忽然而生）于天趣（天趣：六道之一，指天道）時，生起善或染污的心，或者生起下地的無漏心（無漏心：佛教術語，指沒有煩惱染污的清凈心）時，依據什麼來施設呢？化生天趣生起善或染污心時，應該叫做死嗎？如果生起無記心（無記心：佛教術語，指非善非惡，不能記別的心理狀態），又應該叫做生嗎？否定命根的存在，有這樣大的過失。 諸有情類（有情類：佛教術語，指一切有情識的眾生）共同從事某種事業，有共同的快樂和慾望的原因，這叫做眾同分（眾同分：佛教術語，指眾生共同的性質）。這又分為兩種：一是無差別，二是有差別。無差別的是指，所有的有情都有我愛（我愛：佛教術語，指對自我的執著和愛戀），都依賴食物，快樂和慾望相似。這種平等的因叫做眾同分，每一個身體內各自有一個。有差別的是指，所有的有情在界（界：佛教術語，指眾生所處的層次或狀態）、地（地：佛教術語，指修行的層次或境界）、趣（趣：佛教術語，指輪迴的去處）、生（生：佛教術語，指生命的狀態）、種姓（種姓：指不同的社會階層）、男女、近事（近事：佛教術語，指在家信徒）、苾芻（苾芻：梵文Bhiksu的音譯，指比丘）、學（學：佛教術語，指有學位的修行者）、無學（無學：佛教術語，指證得阿羅漢果位的修行者）等等方面存在種類差別。每一個身體內有共同的事業，快樂和慾望的決定性原因，這叫做眾同分。如果沒有這個，聖人與凡夫等世俗的言說應該都會雜亂無章。 異生性（異生性：佛教術語，指凡夫的性質）和異生同分（異生同分：佛教術語，指凡夫共同的性質）有什麼差別呢？共同的快樂和慾望等原因，可以稱為異生同分。異生性，能成為一切沒有意義和利益的原因。如契經所說：『苾芻，你應該知道，我說愚夫無聞的異生，沒有絲毫的惡和不善業，是他們不能造作的。』又世尊說：『如果來到人中，得到人同分。』異生性在死亡和出生的時候，有捨棄和獲得的意義。所以異生性與異生同分是有區別的。 諸法（諸法：佛教術語，指一切事物和現象）產生的時候，有內在的因的力量，使它們獲得各自不同的功能。這個內在的因就叫做生相（生相：佛教術語，指事物產生的特性）。法的生因總共有兩種：一是內在的，二是外在的。內在的叫做生相，外在的叫做六因（六因：佛教術語，指能作因、俱有因、同類因、相應因、遍行因、異熟因）或者四緣性（四緣性：佛教術語，指因緣、等無間緣、所緣緣、增上緣）。如果沒有生相，所有的有為法（有為法：佛教術語，指由因緣和合而生的事物）應該像虛空一樣，即使具備了外在的因緣，也沒有產生的意義。或者應該...
【English Translation】 English version: Holding warmth and consciousness (識: consciousness, in Buddhist terminology). As the Gatha (伽他: Gatha, a Sanskrit word meaning verse) says: 'When life, warmth, and consciousness, these three abandon the body, the abandoned body becomes stiff and prostrate, like wood without thought or awareness.' The Sutra (契經: Sutra, Buddhist scripture) also says: 'Having received the result of different karma, it is called Naraka (那落迦: Naraka, a Sanskrit word meaning hell).' And so it should be understood even in the realm of Neither Perception nor Non-Perception (非想非非想處: the highest realm in the Three Realms, neither with perception nor without perception). If there is no separate dharma (法: dharma, law, teaching) other than the life force (命根: life force, the fundamental power that sustains the continuation of life), then this life force is included in the nature of the roots, universally present in the Three Realms (三界: the Three Realms: the Desire Realm, the Form Realm, and the Formless Realm), continuously without interruption in one lifetime, and can be used to establish the Four Births (四生: the Four Births: from eggs, from wombs, from moisture, and by transformation) and the Five Destinies (五趣: the Five Destinies: hell, hungry ghosts, animals, humans, and gods). If one is born by transformation (化生: birth by transformation, one of the Four Births, born suddenly by the power of karma without reliance) in the realm of the gods (天趣: the realm of the gods, one of the Six Paths), and arises with a wholesome or defiled mind, or arises with a non-outflow mind (無漏心: a pure mind without the defilements of afflictions) in a lower realm, what is used to establish it? If one is born by transformation in the realm of the gods and arises with a wholesome or defiled mind, should it be called death? If one arises with a neutral mind (無記心: a mental state that is neither wholesome nor unwholesome, unable to discriminate), should it be called birth? Denying the existence of the life force has such a great fault. Beings (有情類: all sentient beings) who engage in the same activities and have the same causes for joy and desire are called the commonality of beings (眾同分: the common nature of beings). This is further divided into two types: one is without difference, and the other is with difference. Without difference refers to the fact that all beings have self-love (我愛: attachment and love for oneself), rely on food, and have similar joys and desires. This equal cause is called the commonality of beings, and each body has one individually. With difference refers to the fact that all beings have differences in realms (界: realms, the levels or states in which beings exist), grounds (地: grounds, the levels or states of practice), destinies (趣: destinies, the places of reincarnation), births (生: states of life), castes (種姓: different social classes), genders, lay followers (近事: lay followers), Bhikshus (苾芻: Bhikshu, monks), learners (學: learners, practitioners with academic degrees), non-learners (無學: non-learners, practitioners who have attained the state of Arhat), and so on. Each body has a common activity, and the decisive cause of joy and desire is called the commonality of beings. If this were not the case, worldly speech such as saints and ordinary people would be chaotic. What is the difference between the nature of ordinary beings (異生性: the nature of ordinary beings) and the commonality of ordinary beings (異生同分: the common nature of ordinary beings)? The common causes of joy and desire can be called the commonality of ordinary beings. The nature of ordinary beings can be the cause of all meaningless and unprofitable things. As the Sutra says: 'Bhikshus, you should know that I say that foolish, unlearned ordinary beings have not the slightest evil or unwholesome karma that they cannot create.' Furthermore, the World Honored One said: 'If one comes into the human realm, one obtains the commonality of humans.' The nature of ordinary beings has the meaning of abandoning and obtaining at the time of death and birth. Therefore, the nature of ordinary beings is different from the commonality of ordinary beings. When all dharmas (諸法: all things and phenomena) arise, there is an internal causal force that causes them to acquire their respective functions. This internal cause is called the characteristic of arising (生相: the characteristic of the arising of things). There are two types of causes for the arising of dharmas: internal and external. The internal is called the characteristic of arising, and the external is called the six causes (六因: the six causes: efficient cause, coexistent cause, similar cause, corresponding cause, pervasive cause, and result cause) or the four conditions (四緣性: the four conditions: causal condition, immediate condition, object condition, and dominant condition). If there were no characteristic of arising, all conditioned dharmas (有為法: things that arise from the combination of causes and conditions) should be like empty space, and even if they had external causes and conditions, they would have no meaning of arising. Or should...
虛空等亦有可生義成有為性。是大過失。由此故知。別有生相能引別果。暫時住因說名住相。謂有為法于暫住時各有勢力。能引別果令暫時住。此引別果勢力內因說名住相。若無住相。諸有為法于暫住時。應更不能引于別果。由此故知有別住相。老謂衰損。引果功能令其不能重引別果。謂有為法若無異相。衰損功能何緣不能引別果。已更不重引。引而復引應成無窮。若爾又應非剎那性。由此故知別有異相。無常者謂功能損已。令現在法入過去因。謂有別法名為滅相。令從現在墮過去世。此若無者法應不滅。或虛空等亦有滅義。此四有為之有為相。若有此四有為相者。便名有為。非虛空等。然世尊說。有三有為之有為相。有為之起亦可了知。盡及住異亦可了知。為所化生厭有為故。如示黑耳與吉祥俱。住異二相合說為一。是故定有四有為相。非即所相有為法體。若即所相有為體者。如所相體與能相一。能相亦應展轉無異若爾諸法滅時應生。生時應滅。或全不生。此四本相。是有為故。如所相法有四隨相。謂名生生乃至滅滅。然非無窮。以四本相各相八法隨相唯能各相一故。謂法生時並其自體九法俱起。自體為一相隨相八。本相中生。除其自體生餘八法。隨相中生於九法內唯生本生。勢力劣故。住異滅相應知亦爾。本相依
法。隨相依隨相。法因相故得有作因。相因隨相得有作用。作用者何。謂生住異滅。所生等者。謂引果功能。故有為法體雖恒有而用非常。假茲四相內外因力。用得成故名身句身。文身等者。謂依語生。如智帶義影像而現。能詮自義名名句文。即是想章字之異目。如眼識等依眼等生。帶色等義影像而現。能了自境名等亦爾。非即語音親能詮義。勿說火時便燒于口。要依語故火等名生。由火等名詮火等義。詮者謂能于所顯義生他覺慧。非與義合。聲有礙故。諸記論者所執常聲理不成故。不應離此名句文三。可執有法能詮于義。然四種法似同一相。一聲二名三義四智。此中名者。謂色等想。句者謂能詮義究竟。如說。諸惡莫作等頌。世間亦說。提婆達多驅白牛來構取乳等。文者即是𧙃壹等字。此三各別合集同類說之為身。如大仙說。苾芻當知。如來出世便有名身句身文身可了知者。意說諦實蘊處界。沙門果緣起等法名句文身。又世尊說。如來得彼彼名句文身者。意說如來獲得彼彼不共佛法名句文身等。謂此中義類差別諸行句義。齊此應知。識句義者。謂總了別色等境事故名為識。即於色等六種境中。由眼等根伴助而起現在作用。唯總分別色等境事說名為識。若能分別差別相者。即名受等諸心所法。識無彼用但作所依。識用
【現代漢語翻譯】 現代漢語譯本 法。隨著『相』（lakṣaṇa，事物特徵）而依隨『相』。法因為『相』的緣故才能產生『作因』（kāraṇa hetu，作用之因）。『相』依靠隨順『相』才能產生作用。什麼是作用呢？就是指生、住、異、滅。所生等等，是指引發結果的功能。所以有為法的本體雖然恒常存在，但其作用並非恒常。憑藉這四種『相』（生、住、異、滅）的內外因緣之力，作用才能成就，所以稱為『身』（kāya，集合）。『句身』（vākkāya，語句集合）、『文身』（akṣarakāya，文字集合）等等，是指依靠語言而產生。例如智慧帶著意義的影像而顯現，能夠詮釋自身意義的稱為『名』（nāma，名稱）、『句』（pada，語句）、『文』（vyañjana，文字），也就是『想』（saṃjñā，概念）、『章』（uddeśa，章節）、『字』（akṣara，字母）的不同名稱。如同眼識等等依靠眼根等等而產生，帶著色等等意義的影像而顯現，能夠了別自身境界的稱為『等』也是如此。並非語音本身直接能夠詮釋意義，不要說出『火』的時候就燒了嘴。一定要依靠語言，『火』等等的名稱才能產生。通過『火』等等的名稱來詮釋『火』等等的意義。詮釋，是指能夠對於所要顯現的意義，產生他人的覺慧，並非與意義結合。聲音是有障礙的緣故。那些記錄論述者所執著的常聲的理論是不能成立的。不應該離開這『名』、『句』、『文』三種，可以執著有法能夠詮釋意義。然而四種法看起來像同一種『相』：一是聲，二是名，三是義，四是智。這其中，『名』是指色等等的『想』。『句』是指能夠詮釋意義究竟，例如說：『諸惡莫作』等等偈頌。世間也說：『提婆達多（Devadatta，人名）驅趕白牛來擠取乳汁』等等。『文』就是指𧙃壹等等字。這三種各自不同，集合同類就說之為『身』。如大仙說：『苾芻（bhikṣu，比丘）當知，如來出世便有名身、句身、文身可以了知』。意思是說諦實（satya，真諦）、蘊（skandha，五蘊）、處（āyatana，十二處）、界（dhātu，十八界），沙門（śrāmaṇa，修行者）果、緣起（pratītyasamutpāda，十二緣起）等等法，是名句文身。又世尊說：『如來得彼彼名句文身』，意思是說如來獲得彼彼不共佛法（āveṇikadharma，不共法）的名句文身等等。意思是說這裡面意義類別差別諸行句義，到這裡應該知道。識句義是指，總的了別色等等境界事故名為識。即於色等等六種境中，由眼等等根伴助而起現在作用，唯總分別色等等境事說名為識。若能分別差別相者，即名受（vedanā，感受）等等諸心所法（caitta，心所）。識沒有那些作用，只是作為所依。識的作用
【English Translation】 English version Dharma. Following 『lakṣaṇa』 (characteristics, features of things) by depending on 『lakṣaṇa』. Dharma can have 『kāraṇa hetu』 (causal factor, cause of action) because of 『lakṣaṇa』. 『Lakṣaṇa』 can have function by depending on following 『lakṣaṇa』. What is the function? It refers to arising, abiding, changing, and ceasing. What is arising etc.? It refers to the function of inducing results. Therefore, although the substance of conditioned dharmas is constant, its function is not constant. Relying on the power of internal and external causes of these four 『lakṣaṇa』 (arising, abiding, changing, and ceasing), the function can be accomplished, so it is called 『kāya』 (body, collection). 『Vākkāya』 (sentence collection), 『akṣarakāya』 (letter collection) etc., refer to arising depending on language. For example, wisdom appears with the image of meaning, and what can express its own meaning is called 『nāma』 (name), 『pada』 (sentence), 『vyañjana』 (letter), which are different names for 『saṃjñā』 (concept), 『uddeśa』 (chapter), and 『akṣara』 (letter). Just as eye consciousness etc. arise depending on the eye organ etc., and appear with the image of the meaning of form etc., what can distinguish its own realm is also called 『etc.』. It is not that the sound itself can directly express the meaning. Do not say that when you say 『fire』, your mouth will be burned. It is necessary to rely on language for the names of 『fire』 etc. to arise. The meaning of 『fire』 etc. is expressed through the names of 『fire』 etc. Expressing means being able to generate wisdom in others about the meaning to be revealed, not combining with the meaning. Because sound is obstructive. The theory of constant sound held by those who record and discuss is untenable. One should not depart from these three: 『nāma』, 『pada』, and 『vyañjana』. One can hold that there is a dharma that can express meaning. However, the four dharmas appear to be the same 『lakṣaṇa』: first, sound; second, name; third, meaning; and fourth, wisdom. Among these, 『nāma』 refers to the 『saṃjñā』 of form etc. 『Pada』 refers to the ultimate expression of meaning, such as saying: 『Do no evil』 etc. The world also says: 『Devadatta (name of a person) drives a white cow to milk it』 etc. 『Vyañjana』 refers to letters such as 𧙃壹 etc. These three are different from each other, and the collection of the same kind is called 『kāya』. As the great sage said: 『bhikṣu (monk), you should know that when the Tathāgata appears in the world, there are nāmakāya, vākkāya, and akṣarakāya that can be understood』. It means that satya (truth), skandha (five aggregates), āyatana (twelve sense bases), dhātu (eighteen elements), śrāmaṇa (ascetic) results, pratītyasamutpāda (twelve links of dependent origination) etc. are nāmakāya, vākkāya, and akṣarakāya. Furthermore, the World Honored One said: 『The Tathāgata obtains such and such nāmakāya, vākkāya, and akṣarakāya』, meaning that the Tathāgata obtains such and such āveṇikadharma (unique Buddha-dharmas) nāmakāya, vākkāya, and akṣarakāya etc. It means that the differences in the categories of meanings and actions here, the meaning of the sentence, should be known up to this point. The meaning of the consciousness sentence refers to the general distinction of form etc., therefore it is called consciousness. That is, in the six realms of form etc., the present function arises with the help of the eye etc. organs, and only the general distinction of form etc. is called consciousness. If one can distinguish the differences in characteristics, it is called vedanā (feeling) etc. all mental factors (caitta). Consciousness does not have those functions, but only serves as the basis. The function of consciousness
但于現在世有一剎那頃。能有了別。此亦名意。亦名為心。亦是施設有情本事。於色等境了別為用。由根境別說有六種。謂名眼識乃至意識。佛于經中自說彼相。謂能了別故立識名。由此故知了別為相。
前于思擇有為相中。說法生因總有二種。一內。二外。內謂生相。外謂六因。或四緣性。今應思擇。因緣者何。因有六種。一相應因。二俱有因。三同類因。四遍行因。五異熟因。六能作因。心心所法展轉相應。同取一境名相應因。如心與受等。受等與受等。受等復與心。各除其自性。諸有為法更互為果。或同一果。名俱有因。如諸大種所相能相。心心隨轉更互相望。二因別者。如諸商人更相助力能過險路。是俱有因。諸所飲食展轉同義。是相應因。心隨轉者。謂諸心所及諸靜慮無漏律儀諸有為相。以彼與心俱墮一世一起一住一滅一果一等流一異熟因善因不善因無記。由此十因名心隨轉。自地自部前生諸法。如種子法。與后相似為同類因。自地前生諸遍行法。與后染法為遍行因。一切不善有漏善法。與自異熟為異熟因。諸法生時除其自性。以一切法為能作因。或唯無障。或能生故。如是六因總以一切有為果。為是所生故。謂相應俱有因得士用果。由此勢力彼得生故。此名士用。彼名為果。同類遍行因得等流果。
【現代漢語翻譯】 現代漢語譯本 即使在現在這一世，哪怕只有一剎那的時間，能夠進行辨別，這也叫做『意』（manas，末那識），也叫做『心』（citta，心），也是施設假定的有情眾生的自體。它以對色等境界進行辨別作為作用。由於根和境的不同，所以說有六種，也就是眼識乃至意識。佛在經中親自說了它們的體相，說能夠進行辨別，所以立名為『識』。由此可知，辨別就是識的體相。
前面在思考有為法的體相時，說法產生的原因總共有兩種：一是內在的，二是外在的。內在的原因叫做『生相』（jāti-lakṣaṇa，生相）；外在的原因叫做『六因』（ṣaṭ-hetu，六因）或者『四緣』（catuḥ-pratyaya，四緣）的性質。現在應當思考，因緣是什麼？因有六種：一、相應因（saṃprayuktuka-hetu，相應因），二、俱有因（sahabhū-hetu，俱有因），三、同類因（sabhāga-hetu，同類因），四、遍行因（sarvatraga-hetu，遍行因），五、異熟因（vipāka-hetu，異熟因），六、能作因（kāraṇa-hetu，能作因）。 心和心所法相互相應，共同取同一個境界，叫做相應因。比如心與受等，受等與受等，受等又與心，各自除去自身的體性。各種有為法相互之間作為果，或者作為同一個果，叫做俱有因。比如諸大種（mahābhūta，四大種）和所相（lakṣaṇa，相）能相（lakṣaṇin，具有相者）。心和心所隨之運轉，相互觀待，兩種因的區別在於：比如諸位商人互相幫助，能夠通過危險的道路，這就是俱有因。各種飲食相互之間具有相同的意義，這就是相應因。心隨之運轉，指的是各種心所和各種靜慮（dhyāna，禪定）、無漏律儀（anāsrava-śīla，無漏戒）以及各種有為相。因為它們與心一同墮入一個世、一起生起、一起安住、一起滅壞、一個果、一個等流、一個異熟因、善因、不善因、無記。由此十種原因叫做心隨轉。 在同一地、同一部的前生諸法，比如種子法，與後來的相似法作為同類因。在同一地的，前生諸遍行法，與後來的染污法作為遍行因。一切不善的有漏善法，與自身的異熟果作為異熟因。諸法生起時，除去自身的體性，以一切法作為能作因。或者僅僅是無障礙，或者能夠產生，像這樣六種因總以一切有為果作為所生。所以說相應因和俱有因得到士用果（puruṣakāra-phala，增上果），由於這種勢力的緣故，它們能夠產生，這叫做士用，它們叫做果。同類因和遍行因得到等流果（niṣyanda-phala，等流果）。
【English Translation】 English version Even in the present life, for a moment, being able to discern is also called 'manas' (mind, the sixth consciousness), also called 'citta' (mind, the general consciousness), and is also the hypothetical self of sentient beings. It uses the discernment of objects such as form as its function. Due to the difference between the root and the object, it is said that there are six types, namely eye consciousness to mind consciousness. The Buddha himself spoke of their characteristics in the sutras, saying that being able to discern is the reason for establishing the name 'consciousness'. From this, it can be known that discernment is the characteristic of consciousness.
Previously, when considering the characteristics of conditioned phenomena, it was said that there are two general causes for their arising: internal and external. The internal cause is called 'jāti-lakṣaṇa' (characteristic of birth); the external cause is called 'ṣaṭ-hetu' (six causes) or the nature of 'catuḥ-pratyaya' (four conditions). Now it should be considered, what are causes and conditions? There are six causes: 1. Saṃprayuktuka-hetu (associated cause), 2. Sahabhū-hetu (co-existent cause), 3. Sabhāga-hetu (cause of similar type), 4. Sarvatraga-hetu (omnipresent cause), 5. Vipāka-hetu (resultant cause), 6. Kāraṇa-hetu (efficient cause). Mind and mental factors are mutually associated, taking the same object together, which is called the associated cause. For example, mind and feeling, etc., feeling, etc., and feeling, etc., feeling, etc., and mind, each excluding its own nature. Various conditioned phenomena act as results for each other, or as the same result, which is called the co-existent cause. For example, the mahābhūta (great elements) and lakṣaṇa (characteristics) and lakṣaṇin (possessors of characteristics). Mind and mental factors follow each other, relying on each other. The difference between the two causes is that, for example, merchants helping each other can pass through dangerous roads, which is the co-existent cause. Various foods have the same meaning for each other, which is the associated cause. What follows the mind refers to various mental factors and various dhyāna (meditative absorptions), anāsrava-śīla (undefiled precepts), and various conditioned characteristics. Because they fall into one world with the mind, arise together, abide together, cease together, one result, one outflow, one resultant cause, good cause, unwholesome cause, and neutral. These ten causes are called what follows the mind. The previous phenomena of the same realm and the same category, such as seed phenomena, act as the cause of similar type with the subsequent similar phenomena. The previous omnipresent phenomena in the same realm act as the omnipresent cause with the subsequent defiled phenomena. All unwholesome and defiled wholesome phenomena act as the resultant cause with their own resultant fruit. When phenomena arise, excluding their own nature, all phenomena act as the efficient cause. Or it is merely unobstructed, or it can produce. In this way, the six causes generally take all conditioned results as what is produced. Therefore, it is said that the associated cause and the co-existent cause obtain the puruṣakāra-phala (fruit of effort), and because of this power, they can produce. This is called effort, and they are called results. The cause of similar type and the omnipresent cause obtain the niṣyanda-phala (outflow fruit).
果似因故說名為等。從因生故復說為流。果即等流名等流果。異熟因得異熟果。果不似因故說為異熟。謂成熟堪受用故。果即異熟名異熟果。唯有情數攝。無覆無記性。能作因得增上果。此增上力彼得生故。如眼根等於眼識等。及田夫等於稼穡等。由前增上后法得生。增上之果名增上果。擇滅無為名離系果。此由道得非道所生。果即離系名離系果。緣有四種。謂因。等無間。所緣。增上緣。除能作餘五因名因緣。過去現在心心所法。除阿羅漢最後心等。名等無間緣。一切法名所緣緣。能作因性名增上緣。
容有礙物是虛空相。此增上力彼得生故。能有所容受是虛空性故。此若無者。諸有礙物應不得生。無容者故。如世尊說。梵志當知。風依虛空。婆羅門曰。虛空依何。佛復告言。汝問非理。虛空無色無見無對。當何所依。然有光明虛空可了。故知實有虛空無為。此體若無風何依住。說無色等言何所依。因有光明何所了別。了龜毛等。不因比故。
眾苦永斷說名擇滅。眾苦者何。謂諸生死。如世尊說。苾芻當知。諸有若生即說為苦。諸有即是生死別名。有若不生名苦永斷。如堤堰水。如壁障風。令苦不生名為擇滅。擇謂揀擇即勝善慧。於四聖諦數數簡擇。彼所得滅立擇滅名。此隨所斷體有無量。以所斷法量
【現代漢語翻譯】 現代漢語譯本： 『果』因為類似於『因』，所以被稱為『等』。因為從『因』產生，所以又被稱為『流』。『果』就是『等』和『流』，所以稱為『等流果』（從相似的因產生的果）。 『異熟因』得到『異熟果』（從不相似的因產生的果）。『果』不像『因』，所以被稱為『異熟』，意思是成熟了可以被受用。『果』就是『異熟』，所以稱為『異熟果』。它只屬於有情眾生的範疇，是無覆無記的性質。 『能作因』得到『增上果』（通過幫助或支援其他因素而產生的果）。因為這種增上的力量，其他的因素才能產生，比如眼根對於眼識，農夫對於莊稼。因為前面的增上作用，後面的法才能產生。增上作用的果實稱為『增上果』。 『擇滅無為』被稱為『離系果』（通過智慧的選擇和斷除煩惱而獲得的果）。這是通過修行佛道而得到的，不是通過其他途徑產生的。『果』就是『離系』，所以稱為『離系果』。 『緣』有四種，分別是『因緣』、『等無間緣』、『所緣緣』和『增上緣』。除了『能作因』之外，其餘的五種『因』被稱為『因緣』。 過去和現在的心和心所法，除了阿羅漢的最後心等，被稱為『等無間緣』（緊接著前一念而生起的因緣）。一切法被稱為『所緣緣』（作為認識對象的因緣）。『能作因』的性質被稱為『增上緣』（通過支援或幫助其他因素而產生的因緣）。 容納有障礙的物體是『虛空相』（虛空的特徵）。因為這種增上的力量，物體才能產生。能夠容納事物是虛空的性質。如果沒有虛空，那麼有障礙的物體就無法產生，因為沒有容納的空間。正如世尊所說：『梵志，你應該知道，風依靠虛空。』婆羅門問：『虛空依靠什麼？』佛回答說：『你問得沒有道理。虛空沒有顏色，不能被看見，也沒有對立面，它依靠什麼呢？』然而，通過光明可以瞭解虛空的存在。所以，確實存在虛空這種無為法。如果虛空不存在，風依靠什麼存在？說虛空沒有顏色等等，又依靠什麼呢？因為有光明，才能瞭解虛空，瞭解龜毛等不存在的事物，這並不是通過類比得出的結論。 永遠斷除眾苦被稱為『擇滅』。什麼是眾苦呢？就是指生死輪迴。正如世尊所說：『比丘，你們應該知道，凡是有生，就被稱為苦。』諸有就是生死的另一種說法。如果『有』不再產生，就意味著眾苦被永遠斷除，就像堤壩阻擋水流，墻壁阻擋風一樣，使痛苦不再產生，這被稱為『擇滅』。『擇』的意思是揀擇，也就是殊勝的智慧。通過對四聖諦反覆地簡擇，所得到的滅就被稱為『擇滅』。這種滅隨著所斷除的煩惱的多少而有無量種，以所斷除的法的數量來衡量。
【English Translation】 English version: 'Result' is called 'equal' because it resembles the 'cause'. It is also called 'flowing' because it arises from the 'cause'. 'Result' is both 'equal' and 'flowing', hence it is called 'equal-flowing result' (a result arising from a similar cause). 'Ripening cause' yields 'ripening result' (a result arising from a dissimilar cause). 'Result' is unlike 'cause', hence it is called 'ripening', meaning it is mature and can be enjoyed. 'Result' is 'ripening', hence it is called 'ripening result'. It belongs only to the realm of sentient beings and is of the nature of being neither obscured nor indeterminate. 'Efficient cause' yields 'augmenting result' (a result produced by helping or supporting other factors). Because of this augmenting power, other factors can arise, such as the eye faculty for eye consciousness, and the farmer for crops. Because of the preceding augmenting effect, the subsequent dharma can arise. The fruit of augmentation is called 'augmenting result'. 'Cessation through discrimination' (擇滅無為) is called 'result of separation' (離系果) (a result obtained through the wise selection and elimination of afflictions). This is obtained through practicing the Buddhist path, not through other means. 'Result' is 'separation', hence it is called 'result of separation'. 'Conditions' (緣) are of four types, namely 'causal condition' (因緣), 'immediately preceding condition' (等無間緣), 'object condition' (所緣緣), and 'augmenting condition' (增上緣). Except for 'efficient cause' (能作因), the remaining five 'causes' are called 'causal condition'. Past and present mind and mental factors, except for the final mind of an Arhat (阿羅漢), are called 'immediately preceding condition' (the condition that arises immediately after the previous thought). All dharmas are called 'object condition' (the condition that serves as the object of cognition). The nature of 'efficient cause' is called 'augmenting condition' (the condition that arises by supporting or helping other factors). Accommodating obstructing objects is the 'characteristic of space' (虛空相). Because of this augmenting power, objects can arise. Being able to accommodate things is the nature of space. If there were no space, then obstructing objects could not arise, because there would be no space to accommodate them. Just as the World-Honored One (世尊) said: 'Brahmin (梵志), you should know that wind relies on space.' The Brahmin asked: 'What does space rely on?' The Buddha (佛) replied: 'Your question is unreasonable. Space has no color, cannot be seen, and has no opposite. What does it rely on?' However, the existence of space can be understood through light. Therefore, space, this unconditioned dharma (無為法), truly exists. If space did not exist, what would wind rely on? What would the statement that space has no color, etc., rely on? Because there is light, space can be understood, and non-existent things like turtle hair can be understood, which is not a conclusion drawn through analogy. The eternal cessation of all suffering is called 'cessation through discrimination' (擇滅). What is all suffering? It refers to the cycle of birth and death (生死輪迴). Just as the World-Honored One said: 'Bhikkhus (比丘), you should know that whatever has birth is called suffering.' 'Existence' (有) is another way of saying birth and death. If 'existence' no longer arises, it means that all suffering is eternally cut off, just like a dam blocking water, or a wall blocking wind, preventing suffering from arising. This is called 'cessation through discrimination'. 'Discrimination' (擇) means selection, which is excellent wisdom. Through repeatedly discriminating the Four Noble Truths (四聖諦), the cessation that is obtained is called 'cessation through discrimination'. This cessation is immeasurable, depending on the amount of afflictions that are eliminated, measured by the quantity of dharmas that are eliminated.
無邊故。若體一者初道已得。修后諸道便應無用。若言初證少分非全。即一滅體應有多分。一體多分與理相違。隨有漏法有爾所量擇滅無為應知亦爾。此說為善。應正理故。此隨道別立八十九。隨斷遍知立有九種。若隨五部立有五種。又隨果別總立為四。謂預流等。由斷離滅界別立三。由斷苦集及有餘依無餘依別總立二種。約生死斷總立為一。如是擇滅有多異名。謂名盡離滅涅槃等。如人經說。苾芻當知。四無色蘊及眼色等總名為人。于中假想說名有情。亦名意生。亦名為人摩納婆等。此中自謂我眼等見色等。發起種種世俗言論。謂此具壽有如是名如是族姓。乃至廣說。苾芻當知。此唯有想唯有言說。如是諸法皆是無常。有為緣生由此故苦。謂生時苦住等亦苦。於此眾苦永斷無餘。除棄變吐盡離染滅寂靜隱沒。余不續起名永不生。此極靜妙。謂一切依除棄愛盡離滅涅槃。所言一切依除棄者。謂此滅中永舍一切五取蘊苦。言愛盡者。謂此滅中現盡諸愛。得此滅已永離染法故名為離。獲此滅已眾苦皆息故名為滅。證此滅已一切災患煩惱火滅故名涅槃。
非擇滅者。謂有別法畢竟障礙未來法生。但由闕緣非由擇得。如眼與意專一色時。余色聲香味觸等謝。緣彼境界五識身等。由得此滅能永障故。住未來世畢竟不生。緣
【現代漢語翻譯】 現代漢語譯本 無邊故：如果『體』（dharma-kaya）是一個，那麼初道（first path）已經獲得，修習後面的道就應該沒有用處。如果說初證（initial realization）只是少部分而非全部，那麼一個『滅體』（cessation body）就應該有很多部分。一個『體』（dharma-kaya）有多個部分，這與道理相違背。隨有漏法（conditioned dharmas）有多少量，擇滅無為（Nirvana attained through wisdom）也應該知道也是如此。這種說法是正確的，因為它符合正理。這種『擇滅』（cessation through wisdom）隨著道的不同而建立八十九種，隨著斷除遍知（universal knowledge of cessation）而建立九種。如果隨著五部（five categories of defilements）而建立，則有五種。又隨著果位的不同，總共建立為四種，即預流（Srotapanna）等。由於斷離滅界（cessation realm through separation）的區別，建立三種。由於斷除苦集（suffering and its origin）以及有餘依（with remainder）和無餘依（without remainder）的區別，總共建立兩種。約生死斷（cessation of samsara）總共建立為一種。像這樣，『擇滅』（cessation through wisdom）有很多不同的名稱，即名為盡（extinction）、離（separation）、滅（cessation）、涅槃（Nirvana）等。正如人經（Manava Sutra）所說：『苾芻（Bhikkhus），當知，四無色蘊（four formless aggregates）以及眼色（eye and form）等總稱為人（person）。于其中假想說名為有情（sentient being），也名意生（mind-born），也名為人摩納婆（Manava）等。』在此中，自己認為『我眼（my eye）』等見『色（form）』等，發起種種世俗言論，說『這位具壽（Ayushman）有如此名，如此族姓』，乃至廣說。『苾芻（Bhikkhus），當知，這唯有想（thought），唯有言說（speech）。』像這樣，諸法（dharmas）都是無常（impermanent），有為（conditioned）緣生（arising from causes），因此是苦（suffering），即生時苦（suffering of birth），住等也苦（suffering of abiding）。對於這些眾苦（suffering），永遠斷除沒有剩餘，除棄（abandoning）、變吐（changing）、盡（extinction）、離（separation）、染滅（cessation of defilement）、寂靜（peace）、隱沒（disappearance），其餘不繼續生起，名為永不生（eternal non-arising）。這是極其寂靜微妙的，即一切依（all attachments）除棄（abandoning），愛盡（extinction of craving），離（separation），滅（cessation），涅槃（Nirvana）。所說的一切依除棄（abandoning all attachments）是指，在此滅（cessation）中永遠捨棄一切五取蘊苦（suffering of the five aggregates of grasping）。所說的愛盡（extinction of craving）是指，在此滅（cessation）中現在斷盡諸愛（all cravings）。得到此滅（cessation）后，永遠脫離染法（defiled dharmas），所以名為離（separation）。獲得此滅（cessation）后，眾苦（suffering）都止息，所以名為滅（cessation）。證得此滅（cessation）后，一切災患（calamities）煩惱火（fire of afflictions）都熄滅，所以名為涅槃（Nirvana）。 非擇滅者（cessation through lack of conditions）：是指有別的法（dharma）畢竟障礙未來法（future dharma）的生起，但由於缺少因緣（conditions），不是由於智慧的選擇（through wisdom）。如眼（eye）與意（mind）專一於色（form）時，其餘的色聲香味觸（form, sound, smell, taste, touch）等消失。緣彼境界（object）的五識身（five consciousnesses）等，由於得到此滅（cessation），能夠永遠障礙，住在未來世（future life）畢竟不生（not arising）。
【English Translation】 English version Because it is boundless: If the 'essence' (dharma-kaya) were one, then the initial path (first path) would have already been attained, and practicing the subsequent paths would be useless. If it is said that the initial realization (initial realization) is only a small part and not the whole, then one 'cessation body' (cessation body) should have many parts. One 'essence' (dharma-kaya) with multiple parts contradicts reason. As much as there are conditioned dharmas (conditioned dharmas), so too should it be known for Nirvana attained through wisdom (Nirvana attained through wisdom). This statement is correct because it aligns with right reason. This 'cessation through wisdom' (cessation through wisdom) is established in eighty-nine ways according to the difference in paths, and nine ways according to the universal knowledge of cessation (universal knowledge of cessation). If it is established according to the five categories of defilements (five categories of defilements), then there are five types. Furthermore, according to the difference in fruition, it is established in a total of four types, namely Stream-enterer (Srotapanna) and so on. Due to the distinction of the cessation realm through separation (cessation realm through separation), three types are established. Due to the distinction of ceasing suffering and its origin (suffering and its origin) and with remainder (with remainder) and without remainder (without remainder), a total of two types are established. Regarding the cessation of samsara (cessation of samsara), a total of one type is established. In this way, 'cessation through wisdom' (cessation through wisdom) has many different names, namely extinction (extinction), separation (separation), cessation (cessation), Nirvana (Nirvana), and so on. Just as the Manava Sutra (Manava Sutra) says: 'Bhikkhus (Bhikkhus), know that the four formless aggregates (four formless aggregates) and eye and form (eye and form), etc., are collectively called a person (person). Within them, it is conventionally said to be a sentient being (sentient being), also called mind-born (mind-born), also called Manava (Manava), etc.' In this, one thinks 'my eye (my eye)' etc. sees 'form (form)' etc., and initiates various worldly discussions, saying 'This Ayushman (Ayushman) has such a name, such a lineage,' and so on. 'Bhikkhus (Bhikkhus), know that this is only thought (thought), only speech (speech).' In this way, all dharmas (dharmas) are impermanent (impermanent), conditioned (conditioned), arising from causes (arising from causes), and therefore suffering (suffering), namely the suffering of birth (suffering of birth), abiding and so on are also suffering (suffering of abiding). For these sufferings (suffering), there is eternal cessation without remainder, abandoning (abandoning), changing (changing), extinction (extinction), separation (separation), cessation of defilement (cessation of defilement), peace (peace), disappearance (disappearance), and the rest do not continue to arise, called eternal non-arising (eternal non-arising). This is extremely peaceful and subtle, namely all attachments (all attachments) are abandoned (abandoning), craving is extinguished (extinction of craving), separation (separation), cessation (cessation), Nirvana (Nirvana). What is meant by abandoning all attachments (abandoning all attachments) is that in this cessation (cessation), all suffering of the five aggregates of grasping (suffering of the five aggregates of grasping) is eternally abandoned. What is meant by the extinction of craving (extinction of craving) is that in this cessation (cessation), all cravings (all cravings) are presently extinguished. After obtaining this cessation (cessation), one is eternally free from defiled dharmas (defiled dharmas), so it is called separation (separation). After obtaining this cessation (cessation), all suffering (suffering) ceases, so it is called cessation (cessation). After realizing this cessation (cessation), all calamities (calamities) and the fire of afflictions (fire of afflictions) are extinguished, so it is called Nirvana (Nirvana). Cessation through lack of conditions (cessation through lack of conditions): refers to a separate dharma (dharma) that ultimately obstructs the arising of a future dharma (future dharma), but due to the lack of conditions (conditions), not due to the choice of wisdom (through wisdom). For example, when the eye (eye) and mind (mind) are focused on form (form), the remaining form, sound, smell, taste, touch (form, sound, smell, taste, touch), etc., disappear. The five consciousnesses (five consciousnesses), etc., that arise from that object (object), due to obtaining this cessation (cessation), are able to eternally obstruct, and residing in the future life (future life) ultimately do not arise (not arising).
闕亦由此滅勢力。故非擇滅決定實有。如世尊說。若於爾時樂受現前二受便滅。彼言滅者。除此是何。定非無常及擇滅故。又契經說。苾芻當知。若得預流。已盡地獄。已盡鬼界。已盡傍生。此言盡者是非擇滅。爾時異熟法未得擇滅故。為初業者愛樂勤學。離諸問答略制斯論。諸未遍知阿毗達磨深密相者。隨自意集諸戲論聚置於現前。妄構邪難欲相誹毀。彼即謗佛所說至教。如世尊說。有二種人謗佛至教。一者不信生於憎嫉。二者雖信而惡受持。
說一切有部入阿毗達磨論卷下
【現代漢語翻譯】 現代漢語譯本：
因此，（煩惱的）滅除也由此（智慧）而失去勢力。所以，非擇滅（apratisaṃkhyā-nirodha，不通過智慧選擇而自然滅除）是決定真實存在的。正如世尊所說：『如果在那個時候樂受（sukha-vedanā，快樂的感受）現前，那麼另外兩種感受（苦受和不苦不樂受）便會滅除。』這裡所說的『滅除』，除了非擇滅之外，還能是什麼呢？肯定不是無常（anitya，事物變化的本性）和擇滅（pratisaṃkhyā-nirodha，通過智慧選擇而滅除）。
此外，契經（sūtra，佛經）中說：『苾芻（bhikṣu，比丘），應當知道，如果證得了預流果（srota-āpanna，入流果），就已經斷盡了地獄（naraka）、鬼界（preta-loka）和傍生（tiryagyoni，畜生道）。』這裡所說的『斷盡』，不是非擇滅，因為那時異熟法（vipāka-dharma，果報之法）還沒有得到擇滅的緣故。爲了那些初學者喜愛並勤奮學習，所以略微地制定了這個論述，避免過多的問答。
那些沒有完全通達阿毗達磨（Abhidharma，論藏）深奧秘密相的人，隨意地聚集各種戲論（prapañca，虛妄分別），擺在眼前，妄加構造邪惡的詰難，想要互相誹謗詆譭。他們就是在誹謗佛陀所說的至高教法。正如世尊所說：『有兩種人誹謗佛陀的至高教法：一種是不相信而產生憎恨嫉妒，另一種是雖然相信卻惡劣地接受和執持。』 說一切有部入阿毗達磨論卷下
【English Translation】 English version:
Therefore, the cessation (of afflictions) also loses its power due to this (wisdom). Hence, apratisaṃkhyā-nirodha (cessation through non-discrimination, cessation that occurs naturally without the application of wisdom) is definitely and truly existent. As the Blessed One said, 'If at that time sukha-vedanā (pleasant feeling) is present, then the other two feelings (painful and neutral feelings) cease.' What else could this 'cessation' be other than apratisaṃkhyā-nirodha? It is certainly not impermanence (anitya, the nature of things to change) or pratisaṃkhyā-nirodha (cessation through discrimination, cessation achieved through the application of wisdom).
Furthermore, the sūtra (scripture) says, 'Bhikkhus (monks), you should know that if one attains srota-āpanna (stream-enterer), one has already exhausted hell (naraka), the realm of ghosts (preta-loka), and the animal realm (tiryagyoni).' This 'exhaustion' is not apratisaṃkhyā-nirodha, because at that time the vipāka-dharma (resultant dharma, the law of karmic retribution) has not yet been attained through pratisaṃkhyā-nirodha. For those beginners who love and diligently study, this treatise is briefly formulated, avoiding excessive questions and answers.
Those who have not fully understood the profound and secret aspects of the Abhidharma (doctrinal commentaries), arbitrarily gather various prapañca (conceptual proliferation), place them before themselves, and falsely construct evil challenges, intending to slander and defame each other. They are slandering the supreme teachings spoken by the Buddha. As the Blessed One said, 'There are two types of people who slander the supreme teachings of the Buddha: one is those who do not believe and generate hatred and jealousy, and the other is those who believe but poorly accept and hold onto them.' Sarvāstivāda Abhidharma-avatāra-śāstra, Volume 2