T28n1556_薩婆多宗五事論

大正藏第 28 冊 No. 1556 薩婆多宗五事論

No. 1556 [cf. No. 1555]

薩婆多宗五事論

大番國大德三藏法師沙門法成於甘州修多寺道場

法有五種。一者色法。二者心法。三者心所有法。四者心不相應行法。五者無為法。何名色法。謂彼一切從四大種。四大所造所生諸色。何謂四大。地界水界火界風界。何名造色。謂眼根耳根鼻根舌根身根。諸色諸聲諸香諸味及觸一分兼無表色。

何名心法。謂心意識。彼復云何謂眼識耳鼻舌身意識六識之身。何名心所有法。謂與心相應諸法。彼復云何。謂受。相。思。觸。作意。欲。勝解。信。精進。念。定。慧。尋。伺。放逸。不放逸。善根。不善根。無記根。諸結。繫縛。微廣。諸隨煩惱。纏繞安住。知。見。所有現觀。復有餘法。與心相應如是等類。名為心所有法。何名心不相應行法。謂有諸法與心不相應。彼復云何。謂得。無相等至。滅盡等至。無相所有。命根。眾同分。得處所。得事。得處。生。老。住。無常性。名身。句身。及以文身。復有餘法與心不相應。如是等類。名為心不相應行法。

何名無為法。謂三種無為。虛空。非擇滅。及以擇滅。此名無為法。云何地界。謂堅硬

【現代漢語翻譯】現代漢語譯本《薩婆多宗五事論》

大番國大德三藏法師沙門法成於甘州修多寺道場譯

法有五種：一者色法（rupa-dharma，物質現象），二者心法（citta-dharma，精神現象），三者心所有法（caitta-dharma，心所法），四者心不相應行法（citta-viprayukta-samskara-dharma，心不相應行法），五者無為法（asamskrta-dharma，無為法）。

何為色法？即指一切從四大種（四大元素）——四大所造、所生的諸色（各種物質現象）。何謂四大？地界（prthivi-dhatu，地元素）、水界（ap-dhatu，水元素）、火界（tejas-dhatu，火元素）、風界（vayu-dhatu，風元素）。何名造色？即眼根（caksu-indriya，眼官能）、耳根（srotra-indriya，耳官能）、鼻根（ghrana-indriya，鼻官能）、舌根（jihva-indriya，舌官能）、身根（kaya-indriya，身官能），諸色（各種顏色）、諸聲（各種聲音）、諸香（各種氣味）、諸味（各種味道）及觸（觸覺）的一部分，兼無表色（avijnapti-rupa，無表色）。

何名心法？即心、意識。彼復云何？即眼識（caksu-vijnana，眼識）、耳識（srotra-vijnana，耳識）、鼻識（ghrana-vijnana，鼻識）、舌識（jihva-vijnana，舌識）、身識（kaya-vijnana，身識）、意識（mano-vijnana，意識）這六識之身（六種識）。何名心所有法？即與心相應的諸法。彼復云何？即受（vedana，感受）、相（samjna，表象）、思（cetana，意志）、觸（sparsa，接觸）、作意（manaskara，注意）、欲（chanda，慾望）、勝解（adhimoksa，勝解）、信（sraddha，信仰）、精進（virya，精進）、念（smrti，正念）、定（samadhi，禪定）、慧（prajna，智慧）、尋（vitarka，尋）、伺（vicara，伺）、放逸（pramada，放逸）、不放逸（apramada，不放逸）、善根（kusala-mula，善根）、不善根（akusala-mula，不善根）、無記根（avyakrta-mula，無記根），諸結（bandhana，結）、繫縛（samyojana，繫縛）、微廣（細微和廣大）、諸隨煩惱（upaklesa，隨煩惱）、纏繞安住（paryavasthana，纏繞安住），知（jnana，知）、見（darsana，見）所有現觀（abhisamaya，現觀），復有餘法，與心相應，如是等類，名為心所有法。

何名心不相應行法？即有諸法與心不相應。彼復云何？謂得（prapti，獲得）、無相等至（asamapatti，無相等至）、滅盡等至（nirodha-samapatti，滅盡等至）、無相所有（arupa-samapatti，無色定）、命根（jivitendriya，命根）、眾同分（nikaya-sabhaga，眾同分）、得處所（prapti-pradesa，獲得處所）、得事（prapti-vastu，獲得事物）、得處（prapti-sthana，獲得處）、生（jati，生）、老（jara，老）、住（sthiti，住）、無常性（anitya-laksana，無常性）、名身（nama-kaya，名身）、句身（pada-kaya，句身）、及以文身（vyanjana-kaya，文身）。復有餘法與心不相應，如是等類，名為心不相應行法。

何名無為法？謂三種無為：虛空（akasa，虛空）、非擇滅（apratisamkhya-nirodha，非擇滅）、及以擇滅（pratisamkhya-nirodha，擇滅）。此名無為法。云何地界？謂堅硬。

【English Translation】 English version Sarvastivada Five Categories Treatise

Translated by Tripitaka Master Dharma-ācārya, a great worthy from the Great Fan Country, at the Xiuduo Monastery in Ganzhou.

There are five categories of dharmas: first, rupa-dharma (matter); second, citta-dharma (mind); third, caitta-dharma (mental factors); fourth, citta-viprayukta-samskara-dharma (mind-independent formations); fifth, asamskrta-dharma (unconditioned dharmas).

What is rupa-dharma? It refers to all forms derived from the four great elements (mahabhuta), created and produced by the four great elements. What are the four great elements? Earth element (prthivi-dhatu), water element (ap-dhatu), fire element (tejas-dhatu), and wind element (vayu-dhatu). What are the derived forms (prasada-rupa)? They are the eye faculty (caksu-indriya), ear faculty (srotra-indriya), nose faculty (ghrana-indriya), tongue faculty (jihva-indriya), body faculty (kaya-indriya), various colors, various sounds, various smells, various tastes, and a portion of touch, including also non-manifest form (avijnapti-rupa).

What is citta-dharma? It is mind and consciousness. What are they? They are the six bodies of consciousness: eye consciousness (caksu-vijnana), ear consciousness (srotra-vijnana), nose consciousness (ghrana-vijnana), tongue consciousness (jihva-vijnana), body consciousness (kaya-vijnana), and mind consciousness (mano-vijnana). What are caitta-dharmas? They are the dharmas that are associated with the mind. What are they? They are feeling (vedana), perception (samjna), volition (cetana), contact (sparsa), attention (manaskara), desire (chanda), conviction (adhimoksa), faith (sraddha), effort (virya), mindfulness (smrti), concentration (samadhi), wisdom (prajna), initial application (vitarka), sustained application (vicara), heedlessness (pramada), heedfulness (apramada), wholesome roots (kusala-mula), unwholesome roots (akusala-mula), unspecified roots (avyakrta-mula), fetters (bandhana), bonds (samyojana), subtle and gross, various secondary defilements (upaklesa), entanglements (paryavasthana), knowledge (jnana), vision (darsana), and all direct realizations (abhisamaya). Furthermore, there are other dharmas that are associated with the mind; these kinds of dharmas are called caitta-dharmas.

What are citta-viprayukta-samskara-dharmas? They are the dharmas that are not associated with the mind. What are they? They are attainment (prapti), non-attainments (asamapatti), cessation attainments (nirodha-samapatti), formless attainments (arupa-samapatti), life faculty (jivitendriya), commonality of kind (nikaya-sabhaga), place of attainment (prapti-pradesa), object of attainment (prapti-vastu), location of attainment (prapti-sthana), birth (jati), aging (jara), duration (sthiti), impermanence (anitya-laksana), collection of names (nama-kaya), collection of phrases (pada-kaya), and collection of letters (vyanjana-kaya). Furthermore, there are other dharmas that are not associated with the mind; these kinds of dharmas are called citta-viprayukta-samskara-dharmas.

What are asamskrta-dharmas? They are the three unconditioned dharmas: space (akasa), non-selective cessation (apratisamkhya-nirodha), and selective cessation (pratisamkhya-nirodha). These are called asamskrta-dharmas. What is the earth element? It is hardness.

性。云何水界。謂薄潤性。云何火界謂熱瞹性。云何風界。謂輕動性。云何眼根。謂眼識依清凈色。云何耳根。謂耳識依清凈色。云何鼻根。謂鼻識依清凈色。云何舌根。謂舌識依清凈色。云何身根。謂身識依清凈色。云何諸色。謂諸好色及非好色。彼二中間所住諸色及顯色等。最初一識眼識所知。眼識所受。意識能知。是故諸色眼識意識二識了知。云何諸聲。聲有二種。謂執受大種因所生。及非執受大種因所生。最初一識耳識所知。耳識所受。意識能知。是故諸聲耳識意識二識了知。云何諸香。謂好香惡香平等了香。最初一識鼻識所知。鼻識所受。意識能知。是故諸香鼻識意識二識了知。云何諸味。謂可意及非可意平等嘗味。最初一識舌識所知。舌識所受。意識能知。是故諸味舌識意識二識了知。云何所觸一分。謂滑性。澀性。輕性。重性。冷飢渴等。最初一識身識所知。身識所受。意識能知。是故諸觸一分身識意識二識了知。何等名為諸無表色。謂法處所攝色。於一切時唯一意識之所了知知。云何眼識。依于眼根。各別了色。云何耳識。依于耳根。各別了聲。云何鼻識。依于鼻根。各別了香。云何舌識。依于舌根。各別了味。云何身識。依于身根。各別了觸。云何意識。依于意根。各別了法。

云何為受。

【現代漢語翻譯】現代漢語譯本性（Dhatu，界）。什麼是水界（Ap-dhatu，水元素）？是指濕潤的性質。什麼是火界（Tejo-dhatu，火元素）？是指溫暖的性質。什麼是風界（Vayo-dhatu，風元素）？是指輕動的性質。什麼是眼根（Cakkhu-indriya，眼官能）？是指眼識（Cakkhu-vinnana，眼識）所依賴的清凈色（Pasada-rupa，凈色）。什麼是耳根（Sota-indriya，耳官能）？是指耳識（Sota-vinnana，耳識）所依賴的清凈色。什麼是鼻根（Ghana-indriya，鼻官能）？是指鼻識（Ghana-vinnana，鼻識）所依賴的清凈色。什麼是舌根（Jivha-indriya，舌官能）？是指舌識（Jivha-vinnana，舌識）所依賴的清凈色。什麼是身根（Kaya-indriya，身官能）？是指身識（Kaya-vinnana，身識）所依賴的清凈色。什麼是一切色（Rupa，色）？是指好的色以及不好的色，以及這二者之間所存在的色，以及顯色等等。最初由一個識，即眼識所知，眼識所感受，意識（Mano-vinnana，意識）能夠知曉。因此，一切色由眼識和意識這兩個識來了知。什麼是諸聲（Sadda，聲音）？聲音有兩種，即由有執受的大種（Mahabhuta，四大元素）因所生，以及由非執受的大種因所生。最初由一個識，即耳識所知，耳識所感受，意識能夠知曉。因此，一切聲由耳識和意識這兩個識來了知。什麼是諸香（Gandha，香氣）？是指好香、惡香以及平等之香。最初由一個識，即鼻識所知，鼻識所感受，意識能夠知曉。因此，一切香由鼻識和意識這兩個識來了知。什麼是諸味（Rasa，味道）？是指可意的以及非可意的，以及平等嚐到的味道。最初由一個識，即舌識所知，舌識所感受，意識能夠知曉。因此，一切味由舌識和意識這兩個識來了知。什麼是所觸一分（Photthabba，觸所觸知的一部分）？是指滑性、澀性、輕性、重性、冷、饑、渴等等。最初由一個識，即身識所知，身識所感受，意識能夠知曉。因此，所觸的一部分由身識和意識這兩個識來了知。什麼名為諸無表色（Avijnapti-rupa，無表色）？是指法處（Dhammayatana，法處）所攝的色，在一切時唯一由意識所了知。什麼是眼識？是依于眼根，分別了知色。什麼是耳識？是依于耳根，分別了知聲。什麼是鼻識？是依于鼻根，分別了知香。什麼是舌識？是依于舌根，分別了知味。什麼是身識？是依于身根，分別了知觸。什麼是意識？是依于意根（Mano-indriya，意根），分別了知法。什麼是受（Vedana，感受）？

【English Translation】 English version Nature (Dhatu). What is the water element (Ap-dhatu)? It refers to the property of moistness. What is the fire element (Tejo-dhatu)? It refers to the property of warmth. What is the wind element (Vayo-dhatu)? It refers to the property of lightness and movement. What is the eye faculty (Cakkhu-indriya)? It refers to the pure form (Pasada-rupa) upon which eye-consciousness (Cakkhu-vinnana) depends. What is the ear faculty (Sota-indriya)? It refers to the pure form upon which ear-consciousness (Sota-vinnana) depends. What is the nose faculty (Ghana-indriya)? It refers to the pure form upon which nose-consciousness (Ghana-vinnana) depends. What is the tongue faculty (Jivha-indriya)? It refers to the pure form upon which tongue-consciousness (Jivha-vinnana) depends. What is the body faculty (Kaya-indriya)? It refers to the pure form upon which body-consciousness (Kaya-vinnana) depends. What are all forms (Rupa)? They refer to good forms and not-good forms, and the forms that exist in between these two, as well as visible forms, and so on. Initially, it is known by one consciousness, namely eye-consciousness, and experienced by eye-consciousness, and mind-consciousness (Mano-vinnana) is able to know it. Therefore, all forms are known by two consciousnesses: eye-consciousness and mind-consciousness. What are all sounds (Sadda)? There are two kinds of sounds: those that arise from the great elements (Mahabhuta) with appropriation, and those that arise from the great elements without appropriation. Initially, it is known by one consciousness, namely ear-consciousness, and experienced by ear-consciousness, and mind-consciousness is able to know it. Therefore, all sounds are known by two consciousnesses: ear-consciousness and mind-consciousness. What are all smells (Gandha)? They refer to good smells, bad smells, and neutral smells. Initially, it is known by one consciousness, namely nose-consciousness, and experienced by nose-consciousness, and mind-consciousness is able to know it. Therefore, all smells are known by two consciousnesses: nose-consciousness and mind-consciousness. What are all tastes (Rasa)? They refer to agreeable and disagreeable tastes, and tastes that are experienced neutrally. Initially, it is known by one consciousness, namely tongue-consciousness, and experienced by tongue-consciousness, and mind-consciousness is able to know it. Therefore, all tastes are known by two consciousnesses: tongue-consciousness and mind-consciousness. What is a portion of the tangible (Photthabba)? It refers to smoothness, roughness, lightness, heaviness, cold, hunger, thirst, and so on. Initially, it is known by one consciousness, namely body-consciousness, and experienced by body-consciousness, and mind-consciousness is able to know it. Therefore, a portion of the tangible is known by two consciousnesses: body-consciousness and mind-consciousness. What are called non-revealing forms (Avijnapti-rupa)? They refer to forms included in the object of mind (Dhammayatana), which are known only by mind-consciousness at all times. What is eye-consciousness? It depends on the eye faculty and separately cognizes forms. What is ear-consciousness? It depends on the ear faculty and separately cognizes sounds. What is nose-consciousness? It depends on the nose faculty and separately cognizes smells. What is tongue-consciousness? It depends on the tongue faculty and separately cognizes tastes. What is body-consciousness? It depends on the body faculty and separately cognizes tactile sensations. What is mind-consciousness? It depends on the mind faculty (Mano-indriya) and separately cognizes mental objects. What is feeling (Vedana)?

謂領納性。此復三種。謂苦樂不苦不樂。云何為相。謂遍知性。此復三種。小大無量。云何為思。謂心造行意所作業。此復三種。謂善不善及以無記。云何為觸。謂三和合。此復三種。受樂受苦。及受不苦不樂。云何作意。謂心所轉。此復三種。謂學無學非學非無學。云何為欲。謂樂作性。云何勝解。謂心所樂樂性樂作。云何為信。謂心極凈。云何精進。謂心欣樂。云何爲念。心明記性。云何為定。心一境性。云何為慧。謂抉擇法。云何為尋。心廉為性。云何為伺。心細為性。云何放逸。不修諸善。云何不放逸。謂修諸善。諸善根者。謂三善根。無貪善根。無瞋善根。無癡善根。不善根者。三不善根。貪不善根。瞋不善根。癡不善根。無記根者。四無記根。謂無記愛見慢無明。云何無記愛。謂色無色五種所作。云何無記見。謂欲界中所行身見及以邊見。色無色中所行五見。云何無記慢。謂色無色五種所行。云何無記無明。謂欲界中所行身見及以邊見相應無明。色無色中五種所行。言諸結者。謂九種結。貪結恚結慢結無明結見結勝執結疑結疾結慳結。云何貪結。謂三界貪。云何恚結。依諸有情忿恨為性。云何慢結。謂七種慢名為慢結。謂慢。過慢。慢過慢。我慢。增上慢。卑慢。邪慢。云何為慢於劣計勝於等計等彼以為

【現代漢語翻譯】現代漢語譯本什麼是領納性？有三種，即苦、樂、不苦不樂。什麼是（領納性之）相？是遍知性。這也有三種，即小、大、無量。什麼是思？是心的造作行為，意所作業。這也有三種，即善、不善以及無記。什麼是觸？是三者和合。這也有三種，即感受快樂、感受痛苦，以及感受不苦不樂。什麼是作意？是心所轉向。這也有三種，即學、無學、非學非無學。什麼是欲？是樂於作為的性質。什麼是勝解？是心所樂於、樂於其性質、樂於作為。什麼是信？是心極清凈。什麼是精進？是心欣然樂於。什麼是念？是心明記的性質。什麼是定？是心專注於一境的性質。什麼是慧？是決斷選擇法。什麼是尋？心粗略為性質。什麼是伺？心細微為性質。什麼是放逸？是不修習諸善。什麼是不放逸？是修習諸善。諸善根是指什麼？指三種善根：無貪善根、無瞋善根、無癡善根。不善根是指什麼？指三種不善根：貪不善根、瞋不善根、癡不善根。無記根是指什麼？指四種無記根：即無記的愛、見、慢、無明。什麼叫無記愛？指色界（Rūpadhātu）和無色界（Arūpadhātu）五種所作的愛。什麼叫無記見？指欲界（Kāmadhātu）中所行的身見（Sakkāya-ditthi）以及邊見（Antagāhika-ditthi），色界和無色界中所行的五見。什麼叫無記慢？指色界和無色界五種所行的慢。什麼叫無記無明？指欲界中所行的身見以及邊見相應的無明，色界和無色界中五種所行的無明。所說的諸結是指什麼？指九種結：貪結（rāga-samyojana）、恚結（paṭigha-samyojana）、慢結（māna-samyojana）、無明結（avijjā-samyojana）、見結（diṭṭhi-samyojana）、勝執結（sīlabbataparāmāsa-samyojana）、疑結（vicikicchā-samyojana）、嫉結（issā-samyojana）、慳結（macchariya-samyojana）。什麼是貪結？指三界（trayo dhātavo）的貪愛。什麼是恚結？是依于諸有情而產生的忿恨為性質。什麼是慢結？指七種慢，名為慢結。即慢（māna）、過慢（atimāna）、慢過慢（mānātimāna）、我慢（asmimāna）、增上慢（adhimāna）、卑慢（ūnamāna）、邪慢（micchāmāna）。什麼是慢？對於不如自己的人，認為自己勝過他們；對於和自己相等的人，認為自己和他們相等。

【English Translation】 English version What is the nature of reception (vedanā)? There are three types: painful, pleasant, and neither painful nor pleasant. What is its characteristic? It is the nature of pervasive knowing. Again, there are three types: small, large, and immeasurable. What is thought (cetanā)? It is the activity created by the mind, the action performed by intention. Again, there are three types: wholesome, unwholesome, and neutral. What is contact (sparśa)? It is the combination of three factors. Again, there are three types: experiencing pleasure, experiencing pain, and experiencing neither pleasure nor pain. What is attention (manaskāra)? It is the turning of the mind. Again, there are three types: learning, non-learning, and neither learning nor non-learning. What is desire (chanda)? It is the nature of wanting to act. What is conviction (adhimokṣa)? It is what the mind delights in, delights in its nature, and delights in acting. What is faith (śraddhā)? It is the extreme purity of the mind. What is diligence (vīrya)? It is the mind's joy and delight. What is mindfulness (smṛti)? It is the nature of the mind's clear recollection. What is concentration (samādhi)? It is the nature of the mind being one-pointed. What is wisdom (prajñā)? It is the discernment of dharmas. What is investigation (vitarka)? It is the mind's coarse nature. What is analysis (vicāra)? It is the mind's subtle nature. What is heedlessness (pramāda)? It is not cultivating wholesome qualities. What is heedfulness (apramāda)? It is cultivating wholesome qualities. What are the wholesome roots (kuśala-mūla)? They are the three wholesome roots: non-greed (alobha), non-hatred (adveṣa), and non-delusion (amoha). What are the unwholesome roots (akuśala-mūla)? They are the three unwholesome roots: greed (lobha), hatred (dveṣa), and delusion (moha). What are the neutral roots (avyākṛta-mūla)? They are the four neutral roots: neutral attachment, views, conceit, and ignorance. What is neutral attachment? It refers to the attachment produced in the Form Realm (Rūpadhātu) and Formless Realm (Arūpadhātu) in five ways. What are neutral views? They refer to the view of self (Sakkāya-ditthi) and the extreme view (Antagāhika-ditthi) that operate in the Desire Realm (Kāmadhātu), and the five views that operate in the Form and Formless Realms. What is neutral conceit? It refers to the conceit that operates in the Form and Formless Realms in five ways. What is neutral ignorance? It refers to the ignorance associated with the view of self and the extreme view that operate in the Desire Realm, and the ignorance that operates in the Form and Formless Realms in five ways. What are the fetters (saṃyojana)? They are the nine fetters: the fetter of greed (rāga-samyojana), the fetter of hatred (paṭigha-samyojana), the fetter of conceit (māna-samyojana), the fetter of ignorance (avijjā-samyojana), the fetter of views (diṭṭhi-samyojana), the fetter of attachment to rites and rituals (sīlabbataparāmāsa-samyojana), the fetter of doubt (vicikicchā-samyojana), the fetter of envy (issā-samyojana), and the fetter of stinginess (macchariya-samyojana). What is the fetter of greed? It refers to greed for the three realms (trayo dhātavo). What is the fetter of hatred? It has the nature of anger and resentment based on sentient beings. What is the fetter of conceit? It refers to the seven types of conceit, which are called the fetter of conceit: conceit (māna), excessive conceit (atimāna), conceit beyond conceit (mānātimāna), the conceit 'I am' (asmimāna), superior conceit (adhimāna), inferior conceit (ūnamāna), and wrong conceit (micchāmāna). What is conceit? It is thinking oneself superior to those who are inferior, and thinking oneself equal to those who are equal.

因。慢持慢性心之高舉。心之所慠。心之所執。此名為慢。云何過慢。于等計已。勝或於勝計。已等彼以為因。慢特慢性心之高舉。心之所傲。心之所執。此名慢過慢。

云何我慢。謂於五取蘊隨觀為我。或為我所。彼以為因慢恃慢性。心之高舉。心之所慠。心之所執。此名我慢。云何增上慢。謂于未得上之殊勝計已謂得上之殊勝或未證觸亦未現前上之殊勝計已證明彼以為因。慢恃慢性心之高舉。心之所傲。心之所執。此名增上慢。云何卑慢。謂于多分殊勝計已少分下劣。彼以為因。慢恃慢性。心之高舉。心之所傲。心之所執。此名卑慢。云何邪慢。謂具非德計已具德彼以為因。慢恃慢性。心之高舉。心之所慠。心之所執。此名邪慢。此七種慢名為慢結。云何無明結。謂三界無知。此名無明結。云何見結。謂三種結名為見結。云何為三。一身見。二邊執見。三邪見。云何身見。謂於五取蘊隨觀為我。或為我所。彼以為因。忍樂慧觀。及以所見此名身見。云何邊執見。謂於五取蘊隨觀斷常。彼以為因。忍樂慧觀及以所見此名邊執見。云何邪見。謂謗因果及以作用壞有之事彼以為因。忍樂慧觀及以所見此名邪見。此三種見名為見結。云何勝執結。二種勝執名勝執結。云何為二。一見勝執。二戒禁勝執。云何見勝執。

【現代漢語翻譯】現代漢語譯本什麼是慢？是指懷著慢性心的高舉、傲慢和執著。這被稱為慢（Māna）。什麼是過慢（Atimāna）？是指在與自己相等的人面前，認為自己勝過他們；或者在勝過自己的人面前，認為自己與他們相等。這是因為慢、特別的慢、慢性心的高舉、傲慢和執著。這被稱為過慢。

什麼是我慢（Asmimāna）？是指對於五取蘊（Pañcupādānakkhandha，色、受、想、行、識五種聚合）隨順觀察為『我』或者『我所』（屬於我的）。因此而產生慢、恃慢、慢性心的高舉、傲慢和執著。這被稱為我慢。什麼是增上慢（Adhimāna）？是指對於未曾獲得的殊勝境界，認為自己已經獲得；或者對於未曾證悟和體驗的殊勝境界，認為自己已經證悟。因此而產生慢、恃慢、慢性心的高舉、傲慢和執著。這被稱為增上慢。什麼是卑慢（Ūnamāna）？是指在大部分方面不如他人殊勝的情況下，只看到自己少部分優於他人的地方。因此而產生慢、恃慢、慢性心的高舉、傲慢和執著。這被稱為卑慢。什麼是邪慢（Micchāmāna）？是指不具備功德卻認為自己具備功德。因此而產生慢、恃慢、慢性心的高舉、傲慢和執著。這被稱為邪慢。這七種慢被稱為慢結（Mānaganthana）。什麼是無明結（Avijjāganthana）？是指對三界（欲界、色界、無色界）的無知。這被稱為無明結。什麼是見結（Diṭṭhigranthana）？是指三種結，被稱為見結。什麼是這三種結？一是身見（Sakkāyadiṭṭhi），二是邊執見（Antaggāhikadiṭṭhi），三是邪見（Micchādiṭṭhi）。什麼是身見？是指對於五取蘊隨順觀察為『我』或者『我所』。因此而產生忍、樂、慧、觀以及所見。這被稱為身見。什麼是邊執見？是指對於五取蘊隨順觀察為斷滅或常恒。因此而產生忍、樂、慧、觀以及所見。這被稱為邊執見。什麼是邪見？是指誹謗因果以及作用，否定實有的存在。因此而產生忍、樂、慧、觀以及所見。這被稱為邪見。這三種見被稱為見結。什麼是勝執結（Sīlabbataparāmāsaganthana）？兩種勝執被稱為勝執結。什麼是這兩種勝執？一是見勝執，二是戒禁勝執。什麼是見勝執？

【English Translation】 English version What is conceit (Māna)? It is the arrogance, haughtiness, and clinging of a mind with a conceited disposition. This is called conceit. What is excessive conceit (Atimāna)? It is thinking oneself superior to those who are equal, or thinking oneself equal to those who are superior. This arises from the arrogance, particular arrogance, haughtiness, and clinging of a conceited mind. This is called excessive conceit.

What is 『I am』 conceit (Asmimāna)? It is, with regard to the five aggregates subject to clinging (Pañcupādānakkhandha), viewing them as 『I』 or 『mine』. Based on this, arrogance, haughtiness, and clinging of a conceited mind arise. This is called 『I am』 conceit. What is overestimation (Adhimāna)? It is, with regard to superior qualities not yet attained, thinking that one has attained them; or with regard to superior qualities not yet realized or experienced, thinking that one has realized them. Based on this, arrogance, haughtiness, and clinging of a conceited mind arise. This is called overestimation. What is belittling conceit (Ūnamāna)? It is, with regard to having mostly inferior qualities, thinking that one has a few superior qualities. Based on this, arrogance, haughtiness, and clinging of a conceited mind arise. This is called belittling conceit. What is wrong conceit (Micchāmāna)? It is, with regard to not possessing virtues, thinking that one possesses virtues. Based on this, arrogance, haughtiness, and clinging of a conceited mind arise. This is called wrong conceit. These seven types of conceit are called the fetter of conceit (Mānaganthana). What is the fetter of ignorance (Avijjāganthana)? It is ignorance regarding the three realms (desire realm, form realm, formless realm). This is called the fetter of ignorance. What is the fetter of views (Diṭṭhigranthana)? It is three types of fetters that are called the fetter of views. What are these three? They are: personality belief (Sakkāyadiṭṭhi), clinging to extremes (Antaggāhikadiṭṭhi), and wrong view (Micchādiṭṭhi). What is personality belief? It is, with regard to the five aggregates subject to clinging, viewing them as 『I』 or 『mine』. Based on this, acceptance, delight, wisdom, observation, and what is seen arise. This is called personality belief. What is clinging to extremes? It is, with regard to the five aggregates subject to clinging, viewing them as annihilation or permanence. Based on this, acceptance, delight, wisdom, observation, and what is seen arise. This is called clinging to extremes. What is wrong view? It is denying cause and effect and their function, and destroying the existence of what is. Based on this, acceptance, delight, wisdom, observation, and what is seen arise. This is called wrong view. These three views are called the fetter of views. What is the fetter of attachment to habits (Sīlabbataparāmāsaganthana)? Two types of attachment to habits are called the fetter of attachment to habits. What are these two? They are: attachment to views and attachment to rules and rituals. What is attachment to views?

謂於五取蘊隨觀。為最為上為勝為極彼以為因。忍樂慧觀及以所見此名勝執見。云何戒禁勝取。謂於五取蘊隨觀為凈為解脫為出離彼以為因。忍樂慧觀及以所見此名戒禁勝取。此二種勝取名勝執結。云何疑結。謂于諸諦猶豫為性。云何疾結。心亂為性。云何慳結。心執為性。是故說為諸結。言繫縛者。所說諸結。彼亦名縛。然縛有三種。謂貪縛瞋縛癡縛故說為縛。言微廣者。謂七微廣。云何為七。一貪微廣。二瞋微廣。三有欲微廣。四慢微廣。五無明微廣。六見微廣。七疑微廣。云何貪微廣。五種微廣名貪微廣。云何為五。謂欲界所繫見苦所斷所有貪慾。欲界所繫見集滅道。及修所斷所有貪慾。此五微廣名貪微廣。云何瞋微廣此五種。

微廣名瞋微廣。云何為五。謂見苦所斷所有瞋恚。見集滅道及修所斷所有瞋恚。此五微廣名瞋微廣。云何有欲微廣。此十微廣名有欲微廣。云何為十。謂色系五。無色系五。云何名為有貪微廣。色界系五。謂色界系見苦所斷所有請欲。及色界系見集滅道及修所斷所有貪慾。如色系五。無色系五。亦復如是。此十微廣名有欲微廣。云何慢微廣。此十五種微廣名慢微廣。云何為十五。謂欲系五。色界系五。無色界系五。何等名為欲界所繫五種慢微廣。謂欲界系見苦所斷所有諸慢。欲界

【現代漢語翻譯】現代漢語譯本：關於五取蘊（色、受、想、行、識五種聚合）的隨觀，認為是最殊勝、最卓越、最極端的，並以此為因，通過忍（認可）、樂（喜愛）、慧（智慧）的觀察以及所見，這被稱為殊勝執見（認為某種見解或事物是殊勝的執著）。什麼是戒禁勝取（認為遵守戒律和禁令可以獲得解脫的執著）？就是對於五取蘊的隨觀，認為它是清凈的、解脫的、出離的，並以此為因，通過忍、樂、慧的觀察以及所見，這被稱為戒禁勝取。這兩種殊勝的執取，被稱為殊勝執結（由殊勝執取產生的煩惱束縛）。什麼是疑結（懷疑的煩惱束縛）？就是對於諸諦（四聖諦等真理）的猶豫不決。什麼是疾結（快速生起的煩惱束縛）？就是心識散亂的狀態。什麼是慳結（吝嗇的煩惱束縛）？就是心識執著不放的狀態。因此，這些被稱為諸結（各種煩惱束縛）。說到『繫縛』，就是指前面所說的各種結。這些結也被稱為『縛』（束縛）。然而，束縛有三種，即貪縛（貪慾的束縛）、瞋縛（嗔恨的束縛）和癡縛（愚癡的束縛），所以被稱為『縛』。說到『微廣』，是指七種微廣（細微和廣大的煩惱）。什麼是七種？一是貪微廣，二是瞋微廣，三是有欲微廣（對存在的慾望），四是慢微廣（傲慢），五是無明微廣（無知），六是見微廣（錯誤的見解），七是疑微廣（懷疑）。什麼是貪微廣？五種微廣被稱為貪微廣。什麼是五種？即欲界（眾生對感官享樂有強烈慾望的生存領域）所繫，見苦所斷（通過觀察苦諦而斷除）的所有貪慾，以及欲界所繫，見集（苦的根源）、滅（苦的止息）、道（通往滅苦的道路）及修所斷（通過修行而斷除）的所有貪慾。這五種微廣被稱為貪微廣。什麼是瞋微廣？這五種微廣被稱為瞋微廣。什麼是五種？即見苦所斷的所有嗔恚，以及見集、滅、道及修所斷的所有嗔恚。這五種微廣被稱為瞋微廣。什麼是有欲微廣？這十種微廣被稱為有欲微廣。什麼是十種？即色界（物質世界的較高層次）所繫的五種，以及無色界（沒有物質形態的更高層次）所繫的五種。什麼是色系五？色界所繫見苦所斷所有貪慾，及色界所繫見集滅道及修所斷所有貪慾。如色系五。無色系五。亦復如是。此十微廣名有欲微廣。什麼是慢微廣？這十五種微廣被稱為慢微廣。什麼是十五種？即欲界所繫的五種，色界所繫的五種，以及無色界所繫的五種。什麼是欲界所繫的五種慢微廣？即欲界所繫見苦所斷的所有諸慢，欲界...

【English Translation】 English version: Regarding contemplating the five skandhas (aggregates of form, feeling, perception, mental formations, and consciousness), considering it the most supreme, the most excellent, the most extreme, and taking it as the cause, through the observation of acceptance, delight, wisdom, and what is seen, this is called superior attachment to views (the attachment to the belief that a certain view or thing is superior). What is superior attachment to precepts and vows (the attachment to the belief that adhering to precepts and vows can lead to liberation)? It is contemplating the five skandhas, considering them pure, liberating, and a means of escape, and taking it as the cause, through the observation of acceptance, delight, wisdom, and what is seen, this is called superior attachment to precepts and vows. These two kinds of superior attachments are called fetters of superior attachment (afflictions and bondages arising from superior attachments). What is the fetter of doubt (the affliction and bondage of doubt)? It is the nature of hesitation regarding the truths (such as the Four Noble Truths). What is the fetter of speed (the affliction and bondage that arises quickly)? It is the nature of a disturbed mind. What is the fetter of stinginess (the affliction and bondage of miserliness)? It is the nature of a clinging mind. Therefore, these are called the fetters (various afflictions and bondages). Speaking of 'bondage', it refers to the various fetters mentioned earlier. These fetters are also called 'bonds'. However, there are three kinds of bonds, namely the bond of greed (attachment), the bond of hatred (anger), and the bond of delusion (ignorance), hence they are called 'bonds'. Speaking of 'subtle and extensive', it refers to the seven subtle and extensive (afflictions). What are the seven? First, subtle and extensive greed; second, subtle and extensive hatred; third, subtle and extensive desire for existence (bhava-tanha); fourth, subtle and extensive pride (mana); fifth, subtle and extensive ignorance (avidya); sixth, subtle and extensive views (drsti); seventh, subtle and extensive doubt (vicikitsa). What is subtle and extensive greed? The five subtle and extensive are called subtle and extensive greed. What are the five? Namely, all greed associated with the desire realm (kama-dhatu) that is abandoned by seeing suffering (dukkha), and all greed associated with the desire realm that is abandoned by seeing the origin (samudaya), cessation (nirodha), and path (marga), and by cultivation (bhavana). These five subtle and extensive are called subtle and extensive greed. What is subtle and extensive hatred? These five subtle and extensive are called subtle and extensive hatred. What are the five? Namely, all hatred that is abandoned by seeing suffering, and all hatred that is abandoned by seeing the origin, cessation, and path, and by cultivation. These five subtle and extensive are called subtle and extensive hatred. What is subtle and extensive desire for existence? These ten subtle and extensive are called subtle and extensive desire for existence. What are the ten? Namely, the five associated with the form realm (rupa-dhatu), and the five associated with the formless realm (arupa-dhatu). What are the five associated with the form realm? All greed associated with the form realm that is abandoned by seeing suffering, and all greed associated with the form realm that is abandoned by seeing the origin, cessation, and path, and by cultivation. Like the five associated with the form realm, so are the five associated with the formless realm. These ten subtle and extensive are called subtle and extensive desire for existence. What is subtle and extensive pride? These fifteen subtle and extensive are called subtle and extensive pride. What are the fifteen? Namely, the five associated with the desire realm, the five associated with the form realm, and the five associated with the formless realm. What are the five subtle and extensive pride associated with the desire realm? Namely, all pride associated with the desire realm that is abandoned by seeing suffering, the desire realm...

所繫見集滅道及修所斷所有諸慢。如欲系五。色界系五。無色系五。亦復如是。此十五種微廣名慢微廣。云何無明微廣。此十五種微廣為無明微廣。何等十五。謂欲系五。色界系五。無色系五。云何名為欲界所繫五種慢微廣。謂欲所繫見苦所斷所有光明。欲界所繫見集滅道及修所斷所有光明。如欲系五。色界系五。無色系五。亦復如是。此十五種微廣名無明微廣。云何見微廣。謂三十六微廣名見微廣。何等為三十六。謂欲系十二。色系十二。無色系十二。何等名為欲界所繫十二見微廣。謂欲界系身見邊見。欲界所繫見苦所斷所有邪見及以見取。欲界所繫見滅所斷所有邪見及以見取。欲界所繫見道所斷所有邪見及以見取執禁戒取。如欲界所繫十二。色系十二。無色系十二。亦復如是。此三十六微廣名見微廣。云何疑微廣。十二種微廣名疑微廣。何等十二。謂欲系四。色界系四。無色系四。云何名為欲界所繫四疑微廣。謂欲界系見苦斷疑。

欲界所繫見集滅道所斷諸疑。如欲界系。色界系四。無色系四。亦復如是。此十二種微廣名疑微廣。故說名微廣。言諸隨煩惱者。所有微廣彼則名為諸隨煩惱。有是隨煩惱非微廣。謂除微廣余心所生。染污行蘊。纏繞安住者。謂八種纏繞安住。云何為八。一惛沈。二睡眠。三掉舉

【現代漢語翻譯】現代漢語譯本對於與欲界（Kāmadhātu，指眾生居住的慾望界）、色界（Rūpadhātu，指脫離粗糙慾望但仍有物質形態的禪定界）和無色界（Arūpadhātu，指完全脫離物質形態的禪定界）相關的，以及通過見道（見諦之道）所斷除的，以及通過修道（修行之道）所斷除的所有各種慢（Māna，驕慢），例如與欲界相關的五種慢，色界相關的五種慢，無色界相關的五種慢，也是如此。這十五種細微和廣大的慢，被稱為『慢的細微和廣大』。什麼是無明（Avidyā，對事物真相的無知）的細微和廣大？這十五種細微和廣大的慢，就是無明的細微和廣大。哪十五種？就是與欲界相關的五種，色界相關的五種，無色界相關的五種。什麼是與欲界相關的五種慢的細微和廣大？就是與欲界相關的，通過見苦（對苦諦的認知）所斷除的所有慢；與欲界相關的，通過見集（對集諦的認知）、見滅（對滅諦的認知）、見道（對道諦的認知）以及修道所斷除的所有慢。如同與欲界相關的五種慢，色界相關的五種慢，無色界相關的五種慢，也是如此。這十五種細微和廣大的慢，被稱為『無明的細微和廣大』。什麼是見的細微和廣大？三十六種細微和廣大的見，被稱為『見的細微和廣大』。哪三十六種？就是與欲界相關的十二種，與色界相關的十二種，與無色界相關的十二種。什麼是與欲界相關的十二種見的細微和廣大？就是與欲界相關的身見（Sakkāya-ditthi，認為五蘊為我）、邊見（Antagāhika-ditthi，執著于斷見或常見）；與欲界相關的，通過見苦所斷除的所有邪見（Micchā-ditthi，錯誤的見解）以及見取（Ditthupadana，執取錯誤的見解為真理）；與欲界相關的，通過見滅所斷除的所有邪見以及見取；與欲界相關的，通過見道所斷除的所有邪見以及見取，以及戒禁取（Sīlabbatupādāna，執取錯誤的戒律和禁制為解脫之道）。如同與欲界相關的十二種見，色界相關的十二種見，無色界相關的十二種見，也是如此。這三十六種細微和廣大的見，被稱為『見的細微和廣大』。什麼是疑（Vicikicchā，懷疑）的細微和廣大？十二種細微和廣大的疑，被稱為『疑的細微和廣大』。哪十二種？就是與欲界相關的四種，與色界相關的四種，與無色界相關的四種。什麼是與欲界相關的四種疑的細微和廣大？就是與欲界相關的，通過見苦所斷除的疑；與欲界相關的，通過見集、見滅、見道所斷除的各種疑。如同與欲界相關的四種疑，色界相關的四種疑，無色界相關的四種疑，也是如此。這十二種細微和廣大的疑，被稱為『疑的細微和廣大』。因此，被稱為細微和廣大。所說的諸隨煩惱（Upaklesha，細微的煩惱）中，所有細微和廣大的，那些就被稱為諸隨煩惱。有些是隨煩惱但不是細微和廣大的，就是除了細微和廣大之外，其餘由心所生的染污行蘊（Sankhara-khandha，行蘊是五蘊之一，指心理活動）。纏繞安住是指八種纏繞安住。什麼是八種？一是惛沉（Styana，精神昏沉），二是睡眠（Middha，身體昏沉），三是掉舉（Auddhatya，心神不定）。

【English Translation】 English version Regarding all the Māna (pride, conceit) associated with the Kāmadhātu (the realm of desire), the Rūpadhātu (the realm of form), and the Arūpadhātu (the formless realm), and all that is severed by the Path of Seeing (Darśanamārga) and the Path of Cultivation (Bhāvanāmārga), such as the five types associated with the Kāmadhātu, the five types associated with the Rūpadhātu, and the five types associated with the Arūpadhātu, it is the same. These fifteen subtle and extensive types are called 'subtle and extensive Māna'. What are the subtle and extensive aspects of Avidyā (ignorance)? These fifteen subtle and extensive types of Māna are the subtle and extensive aspects of Avidyā. Which fifteen? The five associated with the Kāmadhātu, the five associated with the Rūpadhātu, and the five associated with the Arūpadhātu. What are the subtle and extensive aspects of the five types of Māna associated with the Kāmadhātu? They are all the Māna associated with the Kāmadhātu that are severed by seeing the Truth of Suffering (Dukkha); all the Māna associated with the Kāmadhātu that are severed by seeing the Truth of Origin (Samudaya), the Truth of Cessation (Nirodha), the Truth of the Path (Mārga), and by cultivation. Just like the five associated with the Kāmadhātu, the five associated with the Rūpadhātu, and the five associated with the Arūpadhātu, it is the same. These fifteen subtle and extensive types are called 'subtle and extensive Avidyā'. What are the subtle and extensive aspects of Ditthi (wrong view)? Thirty-six subtle and extensive types are called 'subtle and extensive Ditthi'. Which thirty-six? The twelve associated with the Kāmadhātu, the twelve associated with the Rūpadhātu, and the twelve associated with the Arūpadhātu. What are the subtle and extensive aspects of the twelve types of Ditthi associated with the Kāmadhātu? They are the Sakkāya-ditthi (belief in a self) and Antagāhika-ditthi (belief in extremes) associated with the Kāmadhātu; all the Micchā-ditthi (wrong views) and Ditthupadana (clinging to views) associated with the Kāmadhātu that are severed by seeing the Truth of Suffering; all the Micchā-ditthi and Ditthupadana associated with the Kāmadhātu that are severed by seeing the Truth of Cessation; all the Micchā-ditthi and Ditthupadana associated with the Kāmadhātu that are severed by seeing the Truth of the Path, and Sīlabbatupādāna (clinging to rites and rituals). Just like the twelve associated with the Kāmadhātu, the twelve associated with the Rūpadhātu, and the twelve associated with the Arūpadhātu, it is the same. These thirty-six subtle and extensive types are called 'subtle and extensive Ditthi'. What are the subtle and extensive aspects of Vicikicchā (doubt)? Twelve subtle and extensive types are called 'subtle and extensive Vicikicchā'. Which twelve? The four associated with the Kāmadhātu, the four associated with the Rūpadhātu, and the four associated with the Arūpadhātu. What are the subtle and extensive aspects of the four types of doubt associated with the Kāmadhātu? They are the doubt associated with the Kāmadhātu that is severed by seeing the Truth of Suffering; the various doubts associated with the Kāmadhātu that are severed by seeing the Truth of Origin, the Truth of Cessation, and the Truth of the Path. Just like the four associated with the Kāmadhātu, the four associated with the Rūpadhātu, and the four associated with the Arūpadhātu, it is the same. These twelve subtle and extensive types are called 'subtle and extensive Vicikicchā'. Therefore, they are called subtle and extensive. Among the Upaklesha (secondary defilements) that are spoken of, all those that are subtle and extensive are called Upaklesha. Some are Upaklesha but are not subtle and extensive, namely, the remaining contaminated Sankhara-khandha (aggregate of mental formations) arising from the mind, apart from the subtle and extensive ones. 'Entwined and abiding' refers to eight types of entwining and abiding. What are the eight? First is Styana (sloth), second is Middha (torpor), and third is Auddhatya (restlessness).

。四惡作。五疾妒。六慳吝。七無慚。八無愧。是故說名纏繞安住。言知者謂十種智。何等為十。一法智。二隨類智。三他心智。四世俗智。五苦智。六集智。七滅智。八道智。九盡智。十無生智。云何法智。謂欲系諸行了無漏智。欲系行因無漏諸智。欲系行滅無漏諸智。欲界系行斷道之中無漏諸智。複次法智。法智地中無漏諸智。此名法智。云何隨類智。色無色系諸行之中無漏諸智。色無色系諸行目中無漏諸智。色無色系行滅之中無漏諸智。色無色系行斷道中無漏諸智。複次隨所了智。隨了地中無漏諸智。此等名為隨類智。云何他心智。從修生智。所修之果。依于所修所得無退。以其智慧。了欲所行及色所行似他心心法。證得現前了無漏法一分。此等名爲了他心智。云何世俗智。謂有漏智此名世俗智。云何苦智。於五取蘊了無常性。苦性。空性。無我之性。作意所生無漏之智。此名苦智。云何集智。于有漏因而起。因集生緣作意無漏之智此名集智。云何滅智。謂于滅中起滅。靜妙出離作意。無漏之智此名滅智。云何道智。謂于道中起于道。如行出作意無漏之智此名道智。云何盡智。謂自遍了知若自知斷集。自知證滅。自知修道。以為其因。知見覺慧了知分明。現前證得。此名盡智。云何無生智。謂自遍了知諸苦故。

【現代漢語翻譯】現代漢語譯本：四種惡行（四惡作）：追悔已做之事，追悔未做之事，錯誤的睡眠，以及錯誤的思考。五種嫉妒（五疾妒）：嫉妒他人的財富，嫉妒他人的尊重，嫉妒他人的身體，嫉妒他人的名聲，以及嫉妒他人的智慧。六種吝嗇（六慳吝）：對住所吝嗇，對家庭吝嗇，對名聲吝嗇，對利益吝嗇，對佛法吝嗇，以及對讚美吝嗇。七種無慚：不尊重自己。八種無愧：不尊重他人。因此，這些被稱為纏繞安住。所說的『知者』指的是十種智慧（十種智）。哪十種呢？第一是法智（Dharma-jñāna），第二是隨類智（Anvaya-jñāna），第三是他心智（Para-citta-jñāna），第四是世俗智（Saṃvṛti-jñāna），第五是苦智（Duḥkha-jñāna），第六是集智（Samudaya-jñāna），第七是滅智（Nirodha-jñāna），第八是道智（Mārga-jñāna），第九是盡智（Kṣaya-jñāna），第十是無生智（Anutpāda-jñāna）。什麼是法智（Dharma-jñāna）？指的是在欲界（Kāmadhātu）的諸行中，對於無漏智慧的理解。對於欲界諸行的因，無漏的智慧。對於欲界諸行的滅，無漏的智慧。對於欲界諸行斷滅之道中的無漏智慧。進一步說，法智（Dharma-jñāna）是在法智之地中的無漏智慧。這被稱為法智（Dharma-jñāna）。什麼是隨類智（Anvaya-jñāna）？指的是在色界（Rūpadhātu）和無色界（Arūpadhātu）的諸行中，對於無漏智慧的理解。對於色界和無色界諸行的因，無漏的智慧。對於色界和無色界諸行的滅，無漏的智慧。對於色界和無色界諸行斷滅之道中的無漏智慧。進一步說，隨類智（Anvaya-jñāna）是隨所理解之地中的無漏智慧。這些被稱為隨類智（Anvaya-jñāna）。什麼是他心智（Para-citta-jñāna）？是從修行中產生的智慧，是所修之果，依賴於所修而得，不會退失。憑藉這種智慧，瞭解欲界和色界的眾生之心，類似於他人的心識和心法。證得並顯現無漏法的一部分。這些被稱為他心智（Para-citta-jñāna）。什麼是世俗智（Saṃvṛti-jñāna）？指的是有漏的智慧，這被稱為世俗智（Saṃvṛti-jñāna）。什麼是苦智（Duḥkha-jñāna）？指的是對於五取蘊（Pañca-upādāna-skandha）的無常性、苦性、空性、無我性，通過作意而產生的無漏智慧。這被稱為苦智（Duḥkha-jñāna）。什麼是集智（Samudaya-jñāna）？指的是對於有漏之因的生起，因、集、生、緣，通過作意而產生的無漏智慧。這被稱為集智（Samudaya-jñāna）。什麼是滅智（Nirodha-jñāna）？指的是在滅中生起滅、靜、妙、出離的作意，所產生的無漏智慧。這被稱為滅智（Nirodha-jñāna）。什麼是道智（Mārga-jñāna）？指的是在道中生起道、如行、出的作意，所產生的無漏智慧。這被稱為道智（Mārga-jñāna）。什麼是盡智（Kṣaya-jñāna）？指的是自己完全了知，如果自己知道斷集，自己知道證滅，自己知道修道，以此為因，知見覺慧，了知分明，現前證得。這被稱為盡智（Kṣaya-jñāna）。什麼是無生智（Anutpāda-jñāna）？指的是自己完全了知諸苦已盡。

【English Translation】 English version: The four misdeeds (Catura-dukṛta): regret for what has been done, regret for what has not been done, wrong sleep, and wrong thinking. The five jealousies (Pañca-īrṣyā): jealousy of others' wealth, jealousy of others' respect, jealousy of others' bodies, jealousy of others' fame, and jealousy of others' wisdom. The six kinds of stinginess (Ṣaṭ-mātsarya): stinginess towards dwellings, stinginess towards families, stinginess towards fame, stinginess towards benefits, stinginess towards the Dharma, and stinginess towards praise. The seven kinds of shamelessness (Ahrīkya): disrespect for oneself. The eight kinds of lack of shame (Anapatrāpya): disrespect for others. Therefore, these are called clinging and abiding. The 'knower' refers to the ten kinds of wisdom (Daśa-jñāna). What are the ten? First is Dharma-jñāna (法智), second is Anvaya-jñāna (隨類智), third is Para-citta-jñāna (他心智), fourth is Saṃvṛti-jñāna (世俗智), fifth is Duḥkha-jñāna (苦智), sixth is Samudaya-jñāna (集智), seventh is Nirodha-jñāna (滅智), eighth is Mārga-jñāna (道智), ninth is Kṣaya-jñāna (盡智), and tenth is Anutpāda-jñāna (無生智). What is Dharma-jñāna (法智)? It refers to the understanding of non-outflow wisdom in the activities of the desire realm (Kāmadhātu). The non-outflow wisdom regarding the cause of the activities of the desire realm. The non-outflow wisdom regarding the cessation of the activities of the desire realm. The non-outflow wisdom in the path of cessation of the activities of the desire realm. Furthermore, Dharma-jñāna (法智) is the non-outflow wisdom in the Dharma-jñāna ground. This is called Dharma-jñāna (法智). What is Anvaya-jñāna (隨類智)? It refers to the understanding of non-outflow wisdom in the activities of the form realm (Rūpadhātu) and the formless realm (Arūpadhātu). The non-outflow wisdom regarding the cause of the activities of the form and formless realms. The non-outflow wisdom regarding the cessation of the activities of the form and formless realms. The non-outflow wisdom in the path of cessation of the activities of the form and formless realms. Furthermore, Anvaya-jñāna (隨類智) is the non-outflow wisdom in the ground of what is understood. These are called Anvaya-jñāna (隨類智). What is Para-citta-jñāna (他心智)? It is the wisdom that arises from cultivation, the result of what is cultivated, relying on what is cultivated and obtained, without regression. With this wisdom, one understands the minds of beings in the desire and form realms, similar to the minds and mental phenomena of others. One attains and manifests a portion of the non-outflow Dharma. These are called Para-citta-jñāna (他心智). What is Saṃvṛti-jñāna (世俗智)? It refers to outflow wisdom; this is called Saṃvṛti-jñāna (世俗智). What is Duḥkha-jñāna (苦智)? It refers to the non-outflow wisdom arising from contemplating the impermanence, suffering, emptiness, and non-self nature of the five aggregates of clinging (Pañca-upādāna-skandha). This is called Duḥkha-jñāna (苦智). What is Samudaya-jñāna (集智)? It refers to the non-outflow wisdom arising from contemplating the arising of outflow causes, cause, accumulation, birth, and condition. This is called Samudaya-jñāna (集智). What is Nirodha-jñāna (滅智)? It refers to the non-outflow wisdom arising from contemplating cessation, tranquility, subtlety, and liberation in cessation. This is called Nirodha-jñāna (滅智). What is Mārga-jñāna (道智)? It refers to the non-outflow wisdom arising from contemplating the path, such as practice and emergence, in the path. This is called Mārga-jñāna (道智). What is Kṣaya-jñāna (盡智)? It refers to completely knowing oneself, if one knows the cessation of accumulation, knows the realization of cessation, knows the cultivation of the path, taking this as the cause, knowledge, vision, awareness, and wisdom, clearly understanding and presently realizing. This is called Kṣaya-jñāna (盡智). What is Anutpāda-jñāna (無生智)? It refers to completely knowing oneself that all suffering has ceased.

更無可知之智自斷集故。更無可斷之智。自證滅故。更無可證之智。自修道故。更無可修之智。以為其因。知見覺慧了知分明。現前證得此名無生智。言見者。雖則彼智亦是其見亦復有見。非即是智。從現觀邊所生八忍。謂知苦法忍。知苦隨類忍。知集法忍。知集隨類忍。知滅法忍。知滅隨類忍。知道法忍。知道隨類忍。故說名見。言所有現觀者。即彼知見亦是現觀是故說為現觀。

云何為得。謂諸法所獲。云何無想等至。謂已離遍凈貪。未離上貪。由出離想作意。為先心心法滅為性。云何滅盡等至。謂已離無所有處貪。由止息想作意為先心心法滅為性。云何無想所有。謂生無想有情天中心心法滅為性。云何命根。謂三界壽。云何眾同分。謂諸有情自類相似。云何得處所。謂獲諸境。云何得事。謂獲諸蘊。云何得處。謂獲內外處。云何為生。謂成就蘊。云何為老。謂諸蘊熟。云何為住。謂諸行不壞。云何無常性。謂諸行壞。云何名身。即彼增語。云何句身。謂文圓滿。云何文身。即彼字身。名為文身。云何處空。所行之因。即是虛空。非有障礙。諸色種類不能遍覆。此名虛空。云何非擇滅。謂滅非離。云何擇滅。謂滅亦離。是故說為法有五種。一者色法。二者心法。三者心所有法。四者心不相應行法。五者無為

【現代漢語翻譯】現代漢語譯本：沒有可以認識的智慧來自斷滅聚集的緣故。沒有可以斷滅的智慧，因為自我證明寂滅的緣故。沒有可以證明的智慧，因為自我修道的緣故。沒有可以修習的智慧，可以作為它的原因。知、見、覺、慧、了知、分明，現前證得，這叫做無生智。說到『見』，雖然那個智慧也是一種見，也還是有見，但不是智慧本身。是從現觀方面所生的八忍，即知苦法忍、知苦隨類忍、知集法忍、知集隨類忍、知滅法忍、知滅隨類忍、知道法忍、知道隨類忍。所以叫做『見』。說到所有現觀，就是那些知見也是現觀，所以說為現觀。

什麼是『得』（Prāpti）？是指諸法所獲得的。什麼是無想定（Asañjñisamāpatti）等至？是指已經脫離遍凈天的貪慾，但未脫離更高層的貪慾，以出離想的作意為先導，心和心所法滅盡為特性。什麼是滅盡定（Nirodhasamāpatti）等至？是指已經脫離無所有處的貪慾，以止息想的作意為先導，心和心所法滅盡為特性。什麼是無想有（Asañjñikasattva）？是指生於無想有情天中的眾生，以心和心所法滅盡為特性。什麼是命根（Jīvitendriya）？是指三界的壽命。什麼是眾同分（Nikāyasabhāga）？是指各類有情眾生自身種類相似性。什麼是得處所？是指獲得各種境界。什麼是得事？是指獲得諸蘊。什麼是得處？是指獲得內外處。什麼是生（Jāti）？是指成就蘊。什麼是老（Jarā）？是指諸蘊成熟。什麼是住（Sthiti）？是指諸行不壞。什麼是無常性（Anityatā）？是指諸行壞滅。什麼是名身（Nāmakāya）？就是那些增語。什麼是句身（Padakāya）？是指文句圓滿。什麼是文身（Vyañjanakāya）？就是那些字身，叫做文身。什麼是處空（Ākāśa）？所行之因，就是虛空，沒有障礙，各種顏色種類不能遍佈覆蓋，這叫做虛空。什麼是非擇滅（Apratisaṃkhyānirodha）？是指滅並非通過離系而得。什麼是擇滅（Pratisaṃkhyānirodha）？是指滅也是通過離系而得。因此說，法有五種：一是色法（Rūpa），二是心法（Citta），三是心所有法（Caitasika），四是心不相應行法（Cittaviprayuktasaṃskāra），五是無為法（Asaṃskṛta）。

【English Translation】 English version: There is no knowable wisdom because of the collection of self-severance. There is no severable wisdom because of self-proving extinction. There is no provable wisdom because of self-cultivation of the path. There is no cultivatable wisdom to be its cause. Knowing, seeing, awareness, wisdom, understanding, and clarity, presently attained, this is called unproduced wisdom (Anutpāda-jñāna). Speaking of 'seeing,' although that wisdom is also a kind of seeing, there is still seeing, but it is not wisdom itself. It is the eight acceptances (Kṣānti) born from the aspect of direct perception (Abhisamaya), namely, acceptance of the Dharma of suffering (duḥkha), acceptance of the similar kind of suffering, acceptance of the Dharma of origin (samudaya), acceptance of the similar kind of origin, acceptance of the Dharma of cessation (nirodha), acceptance of the similar kind of cessation, acceptance of the Dharma of the path (mārga), acceptance of the similar kind of the path. Therefore, it is called 'seeing.' Speaking of all direct perceptions, those knowings and seeings are also direct perceptions, so they are called direct perceptions.

What is 'attainment' (Prāpti)? It refers to what is obtained by all dharmas. What is the attainment of the non-perception samādhi (Asañjñisamāpatti)? It refers to having abandoned the desire for the Pure Abode (Śuddhāvāsa) realm, but not yet abandoned the higher desires, with the intention of detachment as the precursor, and the cessation of mind and mental factors as its characteristic. What is the attainment of cessation (Nirodhasamāpatti)? It refers to having abandoned the desire for the Realm of Nothingness (Ākiṃcanyāyatana), with the intention of cessation as the precursor, and the cessation of mind and mental factors as its characteristic. What is the non-perception existence (Asañjñikasattva)? It refers to beings born in the heaven of non-perception beings, with the cessation of mind and mental factors as its characteristic. What is the life faculty (Jīvitendriya)? It refers to the lifespan of the three realms. What is the commonality of beings (Nikāyasabhāga)? It refers to the similarity of beings within their own kind. What is the attainment of place? It refers to obtaining various realms. What is the attainment of things? It refers to obtaining the aggregates (Skandha). What is the attainment of places? It refers to obtaining the internal and external bases (Āyatana). What is birth (Jāti)? It refers to the accomplishment of aggregates. What is aging (Jarā)? It refers to the maturation of the aggregates. What is abiding (Sthiti)? It refers to the non-destruction of conditioned phenomena. What is impermanence (Anityatā)? It refers to the destruction of conditioned phenomena. What is the body of names (Nāmakāya)? It is those expressions. What is the body of phrases (Padakāya)? It refers to the completeness of sentences. What is the body of letters (Vyañjanakāya)? It is those bodies of characters, called the body of letters. What is space (Ākāśa)? The cause of movement is space, without obstruction, various colors and kinds cannot completely cover it, this is called space. What is non-selective cessation (Apratisaṃkhyānirodha)? It refers to cessation not obtained through separation. What is selective cessation (Pratisaṃkhyānirodha)? It refers to cessation also obtained through separation. Therefore, it is said that there are five kinds of dharmas: first, form (Rūpa); second, mind (Citta); third, mental factors (Caitasika); fourth, mental non-associated formations (Cittaviprayuktasaṃskāra); and fifth, unconditioned dharmas (Asaṃskṛta).

法。

五事論一卷

【現代漢語翻譯】現代漢語譯本：法。

《五事論》一卷

（註：此處的『法』可能指佛法、真理、規律等，具體含義需根據上下文判斷。《五事論》是一部佛教論著。）

【English Translation】 English version: Dharma.

Treatise on Five Matters, one fascicle.

(Note: 'Dharma' here may refer to Buddhist teachings, truth, or laws. The specific meaning needs to be determined based on the context. 'Treatise on Five Matters' is a Buddhist treatise.)