T28n1557_阿毗曇五法行經

大正藏第 28 冊 No. 1557 阿毗曇五法行經

No. 1557

阿毗曇五法行經

後漢安息三藏安世高譯

苦法黠可苦法黠。習法黠可習法黠。盡法黠可盡法黠。道法黠可道法黠。苦法者。謂形體萬物皆當衰老死亡。是為苦。癡人謂可常保持。是為樂黠。可知是為苦。便不復向生死。是為苦法黠。可。

習法者。謂習欲習得習淫習怒習癡習好習美。黠可者如是為習。從習得盡便不欲。是為習法黠。可盡法者。謂人物會當消散滅盡。便得亦不喜。失亦不憂。是為盡法黠。可道法者。行道得道。作善上天。作惡入惡。道黠可者知去惡就善。是為道法黠。可黠者。覺可者。知。

本不知是為苦。苦為一意知為苦。是為二意。習為一意知為習。是為二意。盡為一意知為盡。是為二意。道為一意知為道。是為二意。此八意在外。

非常苦空非身。本習生因緣盡。止如意要道處受觀。

盡。苦空非身何緣得盡。盡從苦來。從苦得盡。因盡便得空。得空便知非我身。是四意為隨苦諦。

何等為苦。一切在生死皆為苦。會欲亦不欲會欲。謂人諸所欲得亦不欲。謂人意諸所不欲。是皆為苦。貪從習出。隨非常意求滅苦從習得。

何等為法。謂因緣作

【現代漢語翻譯】現代漢語譯本《阿毗曇五法行經》

後漢安息三藏安世高譯

苦法之智可以了知苦法。習法之智可以了知習法。盡法之智可以了知盡法。道法之智可以了知道法。什麼是苦法呢？就是說形體和萬物都終將衰老死亡，這就是苦。愚癡的人認為可以永遠保持，這就是樂的認知。如果能知曉這是苦，便不再趨向生死輪迴，這就是苦法之智，可以了知。

什麼是習法呢？就是說習慣於慾望，習慣於獲取，習慣於淫慾，習慣於憤怒，習慣於愚癡，習慣於美好，習慣於美色。如果能知曉這些是習，從習中得到止息，便不再有慾望，這就是習法之智，可以了知。什麼是盡法呢？就是說人和物終將消散滅盡，得到時也不歡喜，失去時也不憂愁，這就是盡法之智，可以了知。什麼是道法呢？就是說修行道可以證得道果，行善可以昇天，作惡可以墮入惡道。如果能知曉捨棄惡行，趨向善行，這就是道法之智，可以了知。什麼是智呢？就是覺悟，可以了知。

原本不知道什麼是苦，以一心認知什麼是苦，這是二意。習慣為一意，知曉習慣為二意。滅盡為一意，知曉滅盡為二意。道為一意，知曉道為二意。這八意在外面。

一切都是無常、苦、空、無我的。原本是習氣產生的原因，最終都會滅盡。止息于如意、重要的道之處，接受觀察。

滅盡。苦、空、無我，因何而能滅盡呢？滅盡是從苦而來，從苦中得到滅盡。因為滅盡便能得到空，得到空便知曉沒有我身。這四意是隨順苦諦。

什麼是苦呢？一切在生死輪迴中的都是苦。想要會合，卻又不想會合。人們想要得到的，卻又得不到。人們心中所不想要的，卻又無法避免。這些都是苦。貪慾是從習氣中產生的。隨順無常之意，尋求滅苦，從習氣中得到。

什麼是法呢？就是因緣和合所產生的。

【English Translation】 English version 《Abhidharma Five Practices Sutra》

Translated by An Shih-kao, An息 Tripiṭaka Master of the Later Han Dynasty

The wisdom of suffering (苦法 - duhkha dharma) can understand suffering. The wisdom of practice (習法 - samudhaya dharma) can understand practice. The wisdom of cessation (盡法 - nirodha dharma) can understand cessation. The wisdom of the path (道法 - marga dharma) can understand the path. What is the dharma of suffering? It means that physical form and all things will eventually decay and die, and this is suffering. Foolish people think that it can be maintained forever, and this is the perception of happiness. If one can know that this is suffering, then one will no longer tend towards birth and death. This is the wisdom of the dharma of suffering, which can be understood.

What is the dharma of practice? It means being accustomed to desire, accustomed to acquisition, accustomed to lust, accustomed to anger, accustomed to ignorance, accustomed to goodness, and accustomed to beauty. If one can know that these are practices, and obtain cessation from practice, then one will no longer have desires. This is the wisdom of the dharma of practice, which can be understood. What is the dharma of cessation? It means that people and things will eventually dissipate and be completely extinguished. One will not be happy when gaining them, nor will one be sad when losing them. This is the wisdom of the dharma of cessation, which can be understood. What is the dharma of the path? It means that cultivating the path can attain the fruit of the path, doing good can ascend to heaven, and doing evil can fall into evil realms. If one can know to abandon evil deeds and tend towards good deeds, this is the wisdom of the dharma of the path, which can be understood. What is wisdom? It is enlightenment, which can be understood.

Originally not knowing what suffering is, using one mind to know what suffering is, this is two intentions. Habit is one intention, knowing habit is two intentions. Extinction is one intention, knowing extinction is two intentions. The path is one intention, knowing the path is two intentions. These eight intentions are outside.

Everything is impermanent (非常 - anitya), suffering (苦 - duhkha), empty (空 - sunyata), and without self (非身 - anatma). Originally, it is the cause of the arising of habits, and ultimately they will all be extinguished. Cease at the place of the wish-fulfilling, important path, and accept observation.

Extinction. Suffering, emptiness, and no-self, how can they be extinguished? Extinction comes from suffering, and extinction is obtained from suffering. Because of extinction, one can obtain emptiness, and obtaining emptiness, one knows that there is no self. These four intentions are in accordance with the truth of suffering (苦諦 - duhkha satya).

What is suffering? Everything in the cycle of birth and death is suffering. Wanting to meet, but not wanting to meet. What people want to get, but cannot get. What people do not want in their hearts, but cannot avoid. These are all suffering. Greed arises from habits. Following the intention of impermanence, seeking to extinguish suffering, obtained from habits.

What is dharma? It is what arises from the combination of causes and conditions (因緣 - hetupratyaya).

是得是是為法。當爲識已識為卻意當爲斷。從四諦中苦諦。習諦為證有。道見苦知從習起。見習知苦見盡諦知非常。

何等為可。謂喜道不忘道。常求道以道為可。何等為黠。常問道為黠。已問能受能行是為黠。習亦如是。盡滅亦如是。道亦如是。

苦為罪法為行結。黠為三十七品經。可為行行者為行道。如是為習。如是為盡。如是為道。皆為增上。

第一為苦。何等為苦。一切惡不可意為苦。已識苦不欲者。便行道不離為可。苦生有本。苦為何等。本從萬物。萬物無有亦不盡。已不盡人亦不憂。已不憂人亦無有苦。

第二為習。何等為習。意隨愛為習。斷愛無有習。持何等行為斷愛。萬物皆從因緣生。斷因緣不復生。當那得斷因緣。持意念道。已持意念道。意不得兩念。便在道是。為習。

第三為盡。苦法為萬物。以敗便得憂。已得憂便老。已老便得病瘦死。是名為外盡苦法。何以故。為外盡苦法。為自罪未除。何以故。為自罪未除。為生死未滅。何以故。生死未滅為非一意。何以故。非一意為不墮禪棄故。何以故。不墮禪棄不受行如佛語。是名為外盡。內盡為何等。意墮守。已墮守余意不得生。已餘意不得生便滅結。已滅結便罪盡。已罪盡便盡無有。是名為內盡。

第四為

【現代漢語翻譯】現代漢語譯本：『是得是是為法』，意思是說，應當爲了認識而認識，爲了捨棄意念而捨棄，應當斷除它。從四聖諦中的苦諦和集諦來說，什麼是證得？道是從看見苦而知曉其從集（習）而生起的。看見集（習）而知曉苦，看見滅諦而知曉無常。

什麼叫做『可』？意思是說，喜好道，不忘記道，經常尋求道，以道為可。什麼叫做『黠』？意思是說，經常問道為黠，已經問過之後能夠接受並且能夠實行，這就是黠。集（習）、滅、道也是這樣。

苦是罪，法是行結。黠是三十七道品經。可為行，行者為行道。這樣就是集（習），這樣就是滅，這樣就是道，都是爲了增上。

第一是苦。什麼是苦？一切不好的、不如意的事情都是苦。已經認識到苦而不想要它的人，便會修行道，不離開道，這就是『可』。苦的產生有根本。苦的根本是什麼？根本在於萬物。萬物沒有了，苦也就沒有了。已經沒有了，人也就不會憂愁。已經不憂愁，人也就沒有苦了。

第二是集（習）。什麼是集（習）？意念隨著愛慾而產生，這就是集（習）。斷除愛慾就沒有集（習）了。持有什麼樣的行為才能斷除愛慾？萬物都是從因緣而生。斷除因緣就不會再生。那麼怎樣才能斷除因緣呢？持意念道。已經持意念道，意念就不會有其他的想法，便會專注于道。這就是集（習）。

第三是滅。苦法是萬物。因為敗壞就會產生憂愁。已經產生憂愁就會衰老。已經衰老就會生病、消瘦、死亡。這叫做外盡苦法。為什麼說是外盡苦法呢？因為自己的罪還沒有消除。為什麼說自己的罪還沒有消除呢？因為生死還沒有滅除。為什麼說生死還沒有滅除呢？因為不是一心一意。為什麼說不是一心一意呢？因為沒有進入禪定而捨棄了。為什麼說沒有進入禪定而捨棄了呢？因為不接受像佛說的那樣的修行。這叫做外盡。內盡又是什麼呢？意念專注于守護。已經專注于守護，其他的意念就不能產生。已經其他的意念不能產生，就滅除了煩惱。已經滅除了煩惱，罪就盡了。已經罪盡了，就盡了，什麼都沒有了。這叫做內盡。

第四為...

【English Translation】 English version: 'Is to obtain is to be Dharma' means that one should know for the sake of knowing, and abandon thoughts for the sake of abandoning them; one should eliminate them. From the Four Noble Truths, in terms of the Truth of Suffering (Dukkha) and the Truth of the Origin (Samudaya), what is realization? The path arises from seeing suffering and knowing that it arises from origin (Samudaya). Seeing origin (Samudaya) and knowing suffering, seeing the Truth of Cessation (Nirodha) and knowing impermanence.

What is called 'acceptable' (可)? It means to delight in the path, not to forget the path, to constantly seek the path, and to regard the path as acceptable. What is called 'wise' (黠)? It means to constantly ask about the path, and after asking, to be able to accept and practice it; this is wisdom. It is the same for Origin (Samudaya), Cessation (Nirodha), and the Path (Magga).

Suffering (Dukkha) is sin, Dharma is the bond of action. Wisdom (黠) is the Thirty-Seven Limbs of Enlightenment Sutra. 'Acceptable' (可) is practice, the practitioner is practicing the path. Thus is Origin (Samudaya), thus is Cessation (Nirodha), thus is the Path (Magga), all for enhancement.

The first is Suffering (Dukkha). What is Suffering (Dukkha)? All that is bad and undesirable is Suffering (Dukkha). Those who have recognized Suffering (Dukkha) and do not desire it will practice the path and not depart from it; this is 'acceptable' (可). The arising of Suffering (Dukkha) has a root. What is the root of Suffering (Dukkha)? The root lies in all things. When all things are gone, Suffering (Dukkha) is also gone. When it is gone, people will not worry. When they do not worry, people will have no Suffering (Dukkha).

The second is Origin (Samudaya). What is Origin (Samudaya)? The mind following desire is Origin (Samudaya). Eliminating desire means there is no Origin (Samudaya). What kind of practice should one hold to eliminate desire? All things arise from causes and conditions (因緣). Eliminating causes and conditions (因緣) means they will not arise again. How can one eliminate causes and conditions (因緣)? By holding the mind to the path. Having held the mind to the path, the mind will have no other thoughts and will focus on the path. This is Origin (Samudaya).

The third is Cessation (Nirodha). The Dharma of Suffering (Dukkha) is all things. Because of decay, sorrow arises. Having arisen sorrow, one ages. Having aged, one becomes sick, emaciated, and dies. This is called external cessation of the Dharma of Suffering (Dukkha). Why is it called external cessation of the Dharma of Suffering (Dukkha)? Because one's own sins have not been eliminated. Why have one's own sins not been eliminated? Because birth and death have not been extinguished. Why have birth and death not been extinguished? Because one is not single-minded. Why is one not single-minded? Because one has not entered into meditation and has abandoned it. Why has one not entered into meditation and abandoned it? Because one does not accept the practice as the Buddha said. This is called external cessation. What is internal cessation? The mind focuses on guarding. Having focused on guarding, other thoughts cannot arise. Having no other thoughts arising, afflictions are extinguished. Having extinguished afflictions, sins are exhausted. Having exhausted sins, one is exhausted, and there is nothing left. This is called internal cessation.

The fourth is...

道。何等為道。苦可意道名為八種。何等為八種。如是安般守意說八行意。不墮生死但有墮道。已墮道便斷上頭三事。何等三事。苦習盡。已斷苦習盡便定。已定所向便得道。何等為得道。已苦滅不復生是為得。有五法行。何等五。一者色。二者意。三者所念。四者別離意行。五者無為。

色為何等。所色一切在四行。亦從四行所。四行為何等。地種水種火種風種。亦從四行因。所色為何等。眼根耳根鼻根舌根身根。色聲香味細滑。亦一處不更。

意為何等。所意心識。是為何等。六識身。六識為何等。眼識耳識鼻識舌識身識心識。

所念法為何等。若所念法意共俱。是為何等。痛想行癢念欲。是意定黠。信進計念貪不貪善本惡本不分別本。一切結縛便勞。從起所黠所見所要亦所有。如是法意共俱。是名為意所念法。

別離意行為何等。所別離意不共。是為何等。得不思想政盡政不思想念想。下輩苦得處得種得。入生老止非常名字絕具如應。亦余如是法分別意行。是名分別意行。

無為何等。空滅未離滅不須受。

地種為何等堅者。水種何等濕者。火種何等熱者。風種何等起者。眼根何等。眼識相著可色。耳根何等。耳識相著可色。鼻根何等。鼻識相著可色。舌根何等。舌識相

著可色。身根何等。身根相著可色。色為何等。若色端正不端正等色。俱中央色想。像上頭一識更。眼識色更為心識更。是色兩識。更知何等。兩眼識心識。聲為何等。從受行出聲。亦不從受行出聲。從受行本聲。亦不從受行本受聲。若上頭一識更知耳識已。更心識便知是聲。兩識更知耳識心識。香為何等。若根香若莖香若花香若實香。香香臭香等香所香。是名為香。若上頭一識。一識更知鼻識已。更心識便如是香。兩識更知鼻識心識。味為何等。若酢味甜味鹽味苦味鹹味辛味澀味。亦所啖覺味。若上頭一識知舌識。舌識已更心識便知是味。兩識更知舌識心識。細滑更為何等。若滑若粗若輕若重若寒若熱若饑若渴。為上頭一識知身識身。識已更心識便知。是一處樂為兩識更知身識心識。心識一處不更。色為何等。若色法識想著。是為何等。若身善者不善者不更。若常一識知心識。

眼識為何等。眼相依色因知。耳識為何等。故耳根相依聲因知。鼻為何等。鼻根相依香因知。舌識為何等。舌根相依味因知。身識為何等。身根相依樂著因知。心識為何等。心根相依法因知。痛為何等。為樂是亦為三輩少多無有量。想為何等。所對行為何等。所作是亦為三輩。善惡不分別福殃度。愿樂為何等。三會是亦為三輩。善樂惡

【現代漢語翻譯】現代漢語譯本：『著可色（可以被看見的顏色）。身根（身體的感官）是什麼？』『身根是相著可（可以接觸的）。』『為什麼是相著可？』『如果是端正或不端正的顏色等顏色，都集中在中央的顏色印象上。就像上頭的意識進一步，眼識對顏色的識別進一步，心識進一步。這顏色和兩種意識，進一步知道什麼？』『兩種眼識和心識。』『聲音是什麼？』『從感受和行為產生的聲音，或者不從感受和行為產生的聲音。從感受和行為的根本產生的聲音，或者不從感受和行為的根本產生感受的聲音。如果上頭的意識進一步知道耳識后，進一步心識便知道這是聲音。』『兩種意識進一步知道耳識和心識。』『香是什麼？』『如果是根的香，或是莖的香，或是花的香，或是果實的香。香的香，臭的香等香所散發的香。這被稱為香。如果上頭的意識，一個意識進一步知道鼻識后，進一步心識便知道這是香。』『兩種意識進一步知道鼻識和心識。』『味是什麼？』『如果是酸味、甜味、鹹味、苦味、鹹味、辣味、澀味。也是所吃東西感覺到的味道。如果上頭的意識知道舌識，舌識後進一步心識便知道這是味道。』『兩種意識進一步知道舌識和心識。』『細滑又是什麼？』『如果是滑、粗、輕、重、寒、熱、饑、渴。為上頭的意識知道身體的感官，身體的感官知道後進一步心識便知道。』『這是一處快樂，為兩種意識進一步知道身識和心識。』『心識一處不再進一步。』『顏色是什麼？』『如果顏色法識想著。』『這是什麼？』『如果是身體善良或不善良不再進一步。如果常常一個意識知道心識。

『眼識是什麼？』『眼睛依靠顏色作為原因而知。』『耳識是什麼？』『所以耳朵的感官依靠聲音作為原因而知。』『鼻識是什麼？』『鼻子感官依靠香氣作為原因而知。』『舌識是什麼？』『舌頭感官依靠味道作為原因而知。』『身識是什麼？』『身體感官依靠快樂的感受作為原因而知。』『心識是什麼？』『心意感官依靠法作為原因而知。』『痛是什麼？』『因為快樂，也是因為三種感受，少多沒有限量。』『想是什麼？』『所對的行為是什麼？』『所作的事情也是因為三種感受。』『善惡不分別，福禍的程度。』『愿樂是什麼？』『三次集會也是因為三種感受。善樂惡。』

【English Translation】 English version: 『What is visible color (Zhao Ke Se)? What is the body sense (Shen Gen)?』『The body sense is what is tangible (Xiang Zhao Ke).』『Why is it tangible (Xiang Zhao Ke)?』『If it is a beautiful or not beautiful color, etc., all colors are concentrated on the central color impression. Like the consciousness above further, the eye consciousness's recognition of color further, the mind consciousness further. This color and the two consciousnesses, what do they further know?』『The two eye consciousnesses and the mind consciousness.』『What is sound?』『The sound that arises from feeling and action, or the sound that does not arise from feeling and action. The sound that arises from the root of feeling and action, or the sound that does not arise from the root of feeling.』『If the consciousness above further knows the ear consciousness, then the mind consciousness further knows that this is sound.』『The two consciousnesses further know the ear consciousness and the mind consciousness.』『What is smell?』『If it is the smell of the root, or the smell of the stem, or the smell of the flower, or the smell of the fruit. The fragrant smell, the foul smell, etc., the smell emitted by the fragrance. This is called smell. If the consciousness above, one consciousness further knows the nose consciousness, then the mind consciousness further knows that this is smell.』『The two consciousnesses further know the nose consciousness and the mind consciousness.』『What is taste?』『If it is sour taste, sweet taste, salty taste, bitter taste, salty taste, spicy taste, astringent taste. Also the taste felt from what is eaten. If the consciousness above knows the tongue consciousness, then the mind consciousness further knows that this is taste.』『The two consciousnesses further know the tongue consciousness and the mind consciousness.』『What is fineness and smoothness?』『If it is smooth, rough, light, heavy, cold, hot, hunger, thirst. For the consciousness above to know the body sense, after the body sense knows, the mind consciousness further knows. This is a place of pleasure, for the two consciousnesses to further know the body consciousness and the mind consciousness.』『The mind consciousness does not further proceed in one place.』『What is color?』『If the color dharma consciousness thinks about it.』『What is this?』『If the body is good or not good, it does not further proceed. If often one consciousness knows the mind consciousness.』

『What is eye consciousness?』『The eye relies on color as the cause to know.』『What is ear consciousness?』『Therefore, the ear sense relies on sound as the cause to know.』『What is nose consciousness?』『The nose sense relies on smell as the cause to know.』『What is tongue consciousness?』『The tongue sense relies on taste as the cause to know.』『What is body consciousness?』『The body sense relies on the feeling of pleasure as the cause to know.』『What is mind consciousness?』『The mind sense relies on dharma as the cause to know.』『What is pain?』『Because of pleasure, also because of three kinds of feelings, little or much without limit.』『What is thought?』『What is the action towards which it is directed?』『The things done are also because of three kinds of feelings.』『Good and evil are not distinguished, the degree of fortune and misfortune.』『What is aspiration and joy?』『The three assemblies are also because of three kinds of feelings. Good, joy, evil.』

樂亦不善亦不惡樂意念。何等為意念。是亦為三輩。善惡不分別。欲為何等。欲作是何等。意可意為何等。念思惟何等。為一意。黠為何等。為觀法。信為何等。可意。進為何等。觀念。計為何等。所念使求增望念愿。愿是名為計。分別念為何等。所觀觀隨不絕相隨。是名爲念。計念為何等。異意大為計。意微爲念。計念是為異。貪為何等。不隨善法不信至誠不行不應行。是名為貪。不貪為何等。隨善法信至誠行應行。是名為不貪。善本何等。有三善本。無有貪善本。無有瞋恚善本。無有愚癡善本。是名為善本。不善本為何等。不善本有三。貪為不善本。瞋恚為不善本。愚癡為不善本。是名為不善本。不分別本為何等有五不分別。愛不分別。憍慢不分別。癡不分別。疑不分別。行是名為不分別本。

結為何等。有九結。一為持念結。二為憎結。三為憍慢結。四為癡結。五為邪結。六為失愿結。七為疑結。八為嫉結。九為慳結。

持念結為何等。三界中貪。增結為何等。為人間不可息。憍慢結為何等。憍慢結名為七輩。何等七。一為憍慢。二為憍。三為自慢。四為自計慢。五為欺慢。六為不如慢。七為邪慢。憍慢為何等。不如者我為勝如者等。從是憍慢自計意起。意識合意。是名為憍慢。慢為何等輩中勝勝

【現代漢語翻譯】現代漢語譯本：樂不是純粹的善，也不是純粹的惡，而是快樂的意念。什麼是意念？它分為三種：善、惡、不善不惡，這三者不互相分別。什麼是欲？什麼是欲的作用？什麼是可意的？什麼是念和思惟？它們是一樣的嗎？什麼是黠慧？是觀察法。什麼是信？是可意的。什麼是進？是觀念。什麼是計？是所念，使人追求、增長希望和願望。願望就叫做計。什麼是分別念？是所觀察的，持續不斷地隨順相續，這就叫做念。什麼是計念？異意是大的計，意微是念。計和念是不同的。什麼是貪？不隨順善法，不信奉至誠，不行應行之事，這就叫做貪。什麼是不貪？隨順善法，信奉至誠，行應行之事，這就叫做不貪。什麼是善的根本？有三種善的根本：無貪是善的根本，無瞋恚是善的根本，無愚癡是善的根本，這就叫做善的根本。什麼是不善的根本？有三種不善的根本：貪是不善的根本，瞋恚是不善的根本，愚癡是不善的根本，這就叫做不善的根本。什麼是不分別的根本？有五種不分別：愛不分別，憍慢不分別，癡不分別，疑不分別，行不分別，這就叫做不分別的根本。什麼是結？有九種結。一是持念結，二是憎結，三是憍慢結，四是癡結，五是邪結，六是失愿結，七是疑結，八是嫉結，九是慳結。什麼是持念結？是對三界（Trailokya）的貪愛。什麼是增結？是對人世間無法停止的貪愛。什麼是憍慢結？憍慢結分為七種。是哪七種？一是憍慢，二是憍，三是自慢，四是自計慢，五是欺慢，六是不如慢，七是邪慢。什麼是憍慢？不如自己的人，認為自己勝過他們；和自己相等的人，也認為自己與他們相等。從這種憍慢中，自以為是的意念產生，意識與意念結合，這就叫做憍慢。什麼是慢？在不如自己的人中，認為自己勝過他們。

【English Translation】 English version: Joy is neither purely good nor purely bad; it is the thought of joy. What is thought? It is of three kinds: good, evil, and neither good nor evil, without distinction among them. What is desire? What is the function of desire? What is agreeable? What are thought and contemplation? Are they the same? What is wisdom? It is observing the Dharma (law). What is faith? It is agreeable. What is progress? It is a concept. What is calculation? It is what is thought, causing one to seek, increase hope, and wish. Wishing is called calculation. What is discriminative thought? It is what is observed, continuously following along, and this is called thought. What are calculation and thought? Different intentions are great calculations, subtle intentions are thoughts. Calculation and thought are different. What is greed? Not following good Dharma, not believing in sincerity, not doing what should be done; this is called greed. What is non-greed? Following good Dharma, believing in sincerity, doing what should be done; this is called non-greed. What is the root of good? There are three roots of good: non-greed is a root of good, non-hatred is a root of good, non-delusion is a root of good; this is called the root of good. What is the root of evil? There are three roots of evil: greed is a root of evil, hatred is a root of evil, delusion is a root of evil; this is called the root of evil. What is the root of non-discrimination? There are five non-discriminations: love does not discriminate, arrogance does not discriminate, delusion does not discriminate, doubt does not discriminate, action does not discriminate; this is called the root of non-discrimination. What are fetters? There are nine fetters. First is the fetter of holding onto thoughts, second is the fetter of hatred, third is the fetter of arrogance, fourth is the fetter of delusion, fifth is the fetter of wrong views, sixth is the fetter of lost wishes, seventh is the fetter of doubt, eighth is the fetter of jealousy, and ninth is the fetter of stinginess. What is the fetter of holding onto thoughts? It is greed in the three realms (Trailokya). What is the fetter of increase? It is what cannot be stopped in the human world. What is the fetter of arrogance? The fetter of arrogance is of seven kinds. What are the seven? First is arrogance, second is conceit, third is self-conceit, fourth is self-estimation conceit, fifth is deceptive conceit, sixth is inferiority conceit, and seventh is wrong conceit. What is arrogance? Thinking 'I am superior to those who are inferior to me' or 'I am equal to those who are equal to me.' From this arrogance, self-righteous thoughts arise, consciousness combines with thought; this is called arrogance. What is conceit? Among those who are inferior to oneself, thinking oneself superior.

中等。從是所慢亦自計自計勝者勝。是名為自慢。亦說者憍慢慢當爲一切合會。是名為自慢。自計慢為何等。為五陰自身是我身計自念。從是慢慢自知意生意起合意。是名為自計慢。欺慢為何等。未得計得未知計知未盡計盡。從是憍慢自計意觀意起合意。是名欺慢。不如慢為何等遠不如自計少不如。若豪若業。若業若何。若罪若病不及十倍百倍。自計如是為不如。從是憍慢自計自見意生意起合念。自為是名為不如慢。邪慢為何等。不賢者自計賢者。從是有憍慢自念自計。意生意起合念。是名為邪慢。是為七慢。慢名為憍慢結。

癡結為何等。三界中所有癡。是名為癡結。

邪結為何等。邪結有三輩名為邪結。一為身邪。二為邊邪。三為邪邪。身邪為何等。是身是我身。是名為身邪。邊邪為何等。一者斷滅。二者常在。是名為邊邪。邪邪為何等。邪邪為諍本壞福。是為三邪。

失愿結為何等。失本不受功挍恩。是名失愿結。是兩失名為失愿結。盜結為何等。兩盜名盜結。一為受盜。二為戒盜。受盜為何等。為五陰念尊大最無有極。從是所欲所意。所可所用。是名為盜結。盜戒為何等。從是凈從是離從是解從是要出用。是故所人所意所可所愿。是名為盜戒。是兩盜名為盜結。

疑結為何等。為疑

【現代漢語翻譯】現代漢語譯本：中等慢：從這種慢心中，人會自以為是，自認為比別人強。這被稱為自慢。或者說，傲慢會讓人把一切都歸功於自己。這也被稱為自慢。自計慢是什麼呢？就是把五陰（色、受、想、行、識）自身當作『我』，認為這就是『我』。由此產生慢慢的自知之明，意念生起，與自己的想法相合。這被稱為自計慢。欺慢是什麼呢？就是沒有得到卻認為自己得到了，不知道卻認為自己知道，沒有完全理解卻認為自己完全理解了。由此產生傲慢，自以為是，意念生起，與自己的想法相合。這被稱為欺慢。不如慢是什麼呢？就是明明遠遠不如別人，卻自認為只比別人差一點點。無論是在財富上、事業上，還是在罪業上、疾病上，差的不是十倍百倍，卻自認為只是稍有不如。由此產生傲慢，自以為是，意念生起，與自己的想法相合。這就是不如慢。邪慢是什麼呢？就是不賢能的人自認為賢能。由此產生傲慢，自以為是，意念生起，與自己的想法相合。這被稱為邪慢。以上就是七種慢。慢，也被稱為傲慢結。癡結是什麼呢？三界（欲界、色界、無色界）中所有的愚癡，都稱為癡結。邪結是什麼呢？邪結有三種，被稱為邪結。第一種是身邪，第二種是邊邪，第三種是邪邪。身邪是什麼呢？就是認為這個身體就是『我』，這被稱為身邪。邊邪是什麼呢？一種是斷滅論，一種是常見論，這被稱為邊邪。邪邪是什麼呢？邪邪是爭論的根源，會破壞福報。這就是三種邪。失愿結是什麼呢？就是失去了根本，不接受功德，不感恩。這被稱為失愿結。這兩種失去，被稱為失愿結。盜結是什麼呢？有兩種盜，被稱為盜結。一種是受盜，一種是戒盜。受盜是什麼呢？就是對五陰（色、受、想、行、識）念念不忘，認為它們至高無上，沒有任何極限。由此產生各種慾望、各種想法、各種需求、各種用途。這被稱為受盜。盜戒是什麼呢？就是從清凈、從遠離、從解脫、從想要出離的角度來利用戒律。因此，人們的各種想法、各種需求、各種願望，都成了盜戒。這兩種盜，被稱為盜結。疑結是什麼呢？就是疑惑。

【English Translation】 English version: Medium arrogance: From this kind of arrogance, one becomes self-righteous and thinks oneself superior to others. This is called self-arrogance (自慢). Or, arrogance makes one attribute everything to oneself. This is also called self-arrogance (自慢). What is self-calculation arrogance (自計慢)? It is taking the five skandhas (五陰) (form, feeling, perception, mental formations, and consciousness) as 'self', thinking that this is 'me'. From this arises a gradual self-awareness, thoughts arise, and align with one's own ideas. This is called self-calculation arrogance (自計慢). What is deceptive arrogance (欺慢)? It is thinking that one has attained what one has not, thinking that one knows what one does not know, and thinking that one has fully understood what one has not fully understood. From this arises arrogance, self-righteousness, thoughts arise, and align with one's own ideas. This is called deceptive arrogance (欺慢). What is inferior arrogance (不如慢)? It is clearly being far inferior to others, but thinking that one is only a little worse than others. Whether in wealth, career, or in sins and diseases, the difference is not ten or a hundred times, but one thinks that one is only slightly inferior. From this arises arrogance, self-righteousness, thoughts arise, and align with one's own ideas. This is inferior arrogance (不如慢). What is wrong arrogance (邪慢)? It is when an unworthy person thinks himself worthy. From this arises arrogance, self-righteousness, thoughts arise, and align with one's own ideas. This is called wrong arrogance (邪慢). The above are the seven types of arrogance. Arrogance is also called the knot of arrogance (憍慢結). What is the knot of delusion (癡結)? All ignorance in the three realms (三界) (desire realm, form realm, formless realm) is called the knot of delusion (癡結). What is the knot of wrong views (邪結)? There are three types of wrong views, called the knot of wrong views (邪結). The first is bodily wrong view (身邪), the second is extreme wrong view (邊邪), and the third is wrong wrong view (邪邪). What is bodily wrong view (身邪)? It is thinking that this body is 'me', this is called bodily wrong view (身邪). What is extreme wrong view (邊邪)? One is annihilationism (斷滅), and the other is eternalism (常在), this is called extreme wrong view (邊邪). What is wrong wrong view (邪邪)? Wrong wrong view (邪邪) is the root of disputes and destroys blessings. These are the three wrong views. What is the knot of lost aspirations (失愿結)? It is losing the root, not accepting merit, and not being grateful. This is called the knot of lost aspirations (失愿結). These two losses are called the knot of lost aspirations (失愿結). What is the knot of theft (盜結)? There are two types of theft, called the knot of theft (盜結). One is theft of reception (受盜), and the other is theft of precepts (戒盜). What is theft of reception (受盜)? It is being mindful of the five skandhas (五陰) (form, feeling, perception, mental formations, and consciousness), thinking that they are supreme and have no limit. From this arise various desires, various thoughts, various needs, and various uses. This is called theft of reception (受盜). What is theft of precepts (戒盜)? It is using precepts from the perspective of purity, detachment, liberation, and wanting to escape. Therefore, people's various thoughts, various needs, and various desires become theft of precepts (盜戒). These two thefts are called the knot of theft (盜結). What is the knot of doubt (疑結)? It is doubt.

四諦。是名為疑結。嫉結為何等。亂意為嫉結。

慳結為何等。不能制意。是名為慳結。故一切結。

縛者為何等。所結者名為縛故說縛。

使者為何等。使者為七。何等為七。一為欲使。二為不可使。三為欲世間使。四為憍慢使。五為癡使。六為邪使。七為疑使。

欲使為何等。欲使名為五使。何等為五者欲。從苦見斷欲。著欲從習見斷欲。著欲從盡見斷欲。著欲從道見斷欲。著欲從思惟見斷欲。是名為五使。名為欲使。

不可使名為何等。五使名為不可使。何等為五。從苦見不可斷。從習見不可斷。從盡見不可斷。從道見不可斷。從思惟見不可斷。是五使名為不可使。世間欲可使為何等。十使名為世間可欲使。何等為十。著色見苦斷欲。著色見習斷欲。著色見盡斷欲。著色見行道斷欲。從色因著思惟斷欲。從無有色因著見苦。斷欲。從無有色因著見習斷欲。從無有色因著見盡斷欲。從無有色因著見道斷欲。從無有色因著思惟斷欲。是十使名為欲世間使。憍慢使為何等。憍慢使有十五。何等為十五。著欲見苦憍慢斷。著欲見習憍慢斷。著欲見盡憍慢斷。著欲見道憍慢斷。著欲思惟見憍慢斷著色見苦憍慢斷。著色見習憍慢斷。著色見盡憍慢斷。著色見道憍慢斷。著色思惟憍慢斷。著無

【現代漢語翻譯】現代漢語譯本：四諦（Satya，真諦）是什麼樣的疑結？四諦就是疑結。嫉結是什麼樣的？心意散亂就是嫉結。慳結是什麼樣的？不能控制自己的心意，這就是慳結。所以說一切都是結。縛（Bandhana，束縛）是什麼樣的？被結縛的東西就叫做縛，所以說縛。使（Anusaya，隨眠）是什麼樣的？使有七種。是哪七種？第一是欲使，第二是不可使，第三是欲世間使，第四是憍慢使，第五是癡使，第六是邪使，第七是疑使。欲使是什麼樣的？欲使是指五種使。哪五種？對於欲的執著，從苦諦的見解上斷除欲，對於欲的執著，從集諦的見解上斷除欲，對於欲的執著，從滅諦的見解上斷除欲，對於欲的執著，從道諦的見解上斷除欲，對於欲的執著，從思惟上斷除欲。這五種使就叫做欲使。不可使是指什麼？五種使被稱為不可使。哪五種？從苦諦的見解上不可斷除，從集諦的見解上不可斷除，從滅諦的見解上不可斷除，從道諦的見解上不可斷除，從思惟上不可斷除。這五種使被稱為不可使。世間欲可使是指什麼？十種使被稱為世間可欲使。哪十種？對於色界的執著，從苦諦的見解上斷除欲，對於色界的執著，從集諦的見解上斷除欲，對於色界的執著，從滅諦的見解上斷除欲，對於色界的執著，從道諦的見解上斷除欲，從色界的因緣上，通過思惟斷除欲。對於無色界的執著，從苦諦的見解上斷除欲，對於無色界的執著，從集諦的見解上斷除欲，對於無色界的執著，從滅諦的見解上斷除欲，對於無色界的執著，從道諦的見解上斷除欲，對於無色界的因緣上，通過思惟斷除欲。這十種使被稱為欲世間使。憍慢使是什麼樣的？憍慢使有十五種。哪十五種？對於欲界的執著，從苦諦的見解上斷除憍慢，對於欲界的執著，從集諦的見解上斷除憍慢，對於欲界的執著，從滅諦的見解上斷除憍慢，對於欲界的執著，從道諦的見解上斷除憍慢，對於欲界的執著，通過思惟斷除憍慢。對於色界的執著，從苦諦的見解上斷除憍慢，對於色界的執著，從集諦的見解上斷除憍慢，對於色界的執著，從滅諦的見解上斷除憍慢，對於色界的執著，從道諦的見解上斷除憍慢，對於色界的執著，通過思惟斷除憍慢。對於無

【English Translation】 English version: What is the doubt-knot regarding the Four Noble Truths (Satya)? The Four Noble Truths are the doubt-knot. What is the jealousy-knot? A distracted mind is the jealousy-knot. What is the stinginess-knot? Being unable to control one's mind is the stinginess-knot. Therefore, everything is a knot. What is a bond (Bandhana)? That which is bound is called a bond, hence the term 'bond'. What are the underlying tendencies (Anusaya)? There are seven underlying tendencies. What are the seven? First is the tendency of desire, second is the un-tendency, third is the tendency of desire for the world, fourth is the tendency of conceit, fifth is the tendency of ignorance, sixth is the tendency of wrong views, seventh is the tendency of doubt. What is the tendency of desire? The tendency of desire refers to five tendencies. What are the five? Attachment to desire, severing desire through the view of suffering (Dukkha Satya); attachment to desire, severing desire through the view of origin (Samudaya Satya); attachment to desire, severing desire through the view of cessation (Nirodha Satya); attachment to desire, severing desire through the view of the path (Magga Satya); attachment to desire, severing desire through contemplation. These five are called the tendency of desire. What is meant by 'un-tendency'? Five tendencies are called 'un-tendency'. What are the five? Cannot be severed through the view of suffering; cannot be severed through the view of origin; cannot be severed through the view of cessation; cannot be severed through the view of the path; cannot be severed through contemplation. These five tendencies are called 'un-tendency'. What is meant by 'worldly desire tendency'? Ten tendencies are called 'worldly desire tendency'. What are the ten? Attachment to form (Rupa), severing desire through the view of suffering; attachment to form, severing desire through the view of origin; attachment to form, severing desire through the view of cessation; attachment to form, severing desire through the view of the path; from the cause of form, severing desire through contemplation. Attachment to the formless (Arupa), severing desire through the view of suffering; attachment to the formless, severing desire through the view of origin; attachment to the formless, severing desire through the view of cessation; attachment to the formless, severing desire through the view of the path; from the cause of the formless, severing desire through contemplation. These ten tendencies are called 'worldly desire tendency'. What is the tendency of conceit? There are fifteen tendencies of conceit. What are the fifteen? Attachment to desire, severing conceit through the view of suffering; attachment to desire, severing conceit through the view of origin; attachment to desire, severing conceit through the view of cessation; attachment to desire, severing conceit through the view of the path; attachment to desire, severing conceit through contemplation. Attachment to form, severing conceit through the view of suffering; attachment to form, severing conceit through the view of origin; attachment to form, severing conceit through the view of cessation; attachment to form, severing conceit through the view of the path; attachment to form, severing conceit through contemplation. Attachment to the formless,

有色見苦憍慢斷。著無有色見習憍慢斷。著無有色見盡憍慢斷。著無有色見道憍慢斷。著無有色思惟憍慢斷。是十五使名為憍慢使。

癡使為何等。十五使名為癡使。何等為十五。著欲見苦癡斷。著欲見習癡斷。著欲見盡癡斷。著欲見道癡斷。著欲思惟癡斷。著色見苦癡斷。著色見習癡斷。著色見盡癡斷。著色見道癡斷。著色思惟癡斷。著無有色見苦癡斷。著無有色見習癡斷。著無有色見盡癡斷。著無有色見道癡斷。著無有色思惟癡斷。是十五使名為癡使。

邪使為何等。三十六使為邪使。何等為三十六。十二使著欲。十二使著色。十二使著無有色。是名為三十六使。十二使著欲為何等。著欲見苦斷身邪。著欲見苦斷要邪。著欲見苦斷邪邪。著欲見習斷邪邪。著欲見盡斷邪邪。著欲見道斷邪邪。著欲見苦斷見盜。著欲見習斷見盜。著欲見盡斷見盜。著欲見道斷見盜。著欲見苦斷戒盜。著欲見道斷戒盜。是名為十二使著欲使。

十二使著色為何等。著色見苦斷身邪。著色見苦斷要邪。著色見苦斷邪邪。著色見習斷邪邪。著色見盡斷邪邪。著色見道斷邪邪。著色見苦斷見盜。著色見習斷見盜。著色見盡斷見盜。著色見道斷見盜。著色見苦斷戒盜。著色見道斷戒盜。是名為十二使。著色使。

十二

【現代漢語翻譯】現代漢語譯本有色界的『見苦』（Dukkha-darshana）所生的『憍慢』（Māna）斷除。執著于無色界的『見習』（Samudaya-darshana）所生的『憍慢』（Māna）斷除。執著于無色界的『見盡』（Nirodha-darshana）所生的『憍慢』（Māna）斷除。執著于無色界的『見道』（Mārga-darshana）所生的『憍慢』（Māna）斷除。執著于無色界的『思惟』（Vimarsa）所生的『憍慢』（Māna）斷除。這十五種『使』（Anusaya）被稱為『憍慢使』（Mānānusaya）。

『癡使』（Avidyānusaya）是什麼？十五種『使』（Anusaya）被稱為『癡使』（Avidyānusaya）。哪十五種？執著于欲界的『見苦』（Dukkha-darshana）所生的『癡』（Avidyā）斷除。執著于欲界的『見習』（Samudaya-darshana）所生的『癡』（Avidyā）斷除。執著于欲界的『見盡』（Nirodha-darshana）所生的『癡』（Avidyā）斷除。執著于欲界的『見道』（Mārga-darshana）所生的『癡』（Avidyā）斷除。執著于欲界的『思惟』（Vimarsa）所生的『癡』（Avidyā）斷除。執著於色界的『見苦』（Dukkha-darshana）所生的『癡』（Avidyā）斷除。執著於色界的『見習』（Samudaya-darshana）所生的『癡』（Avidyā）斷除。執著於色界的『見盡』（Nirodha-darshana）所生的『癡』（Avidyā）斷除。執著於色界的『見道』（Mārga-darshana）所生的『癡』（Avidyā）斷除。執著於色界的『思惟』（Vimarsa）所生的『癡』（Avidyā）斷除。執著于無色界的『見苦』（Dukkha-darshana）所生的『癡』（Avidyā）斷除。執著于無色界的『見習』（Samudaya-darshana）所生的『癡』（Avidyā）斷除。執著于無色界的『見盡』（Nirodha-darshana）所生的『癡』（Avidyā）斷除。執著于無色界的『見道』（Mārga-darshana）所生的『癡』（Avidyā）斷除。執著于無色界的『思惟』（Vimarsa）所生的『癡』（Avidyā）斷除。這十五種『使』（Anusaya）被稱為『癡使』（Avidyānusaya）。

『邪使』（Mithyātvānusaya）是什麼？三十六種『使』（Anusaya）被稱為『邪使』（Mithyātvānusaya）。哪三十六種？十二種『使』（Anusaya）執著于欲界。十二種『使』（Anusaya）執著於色界。十二種『使』（Anusaya）執著于無色界。這被稱為三十六種『使』（Anusaya）。十二種『使』（Anusaya）執著于欲界是什麼？執著于欲界的『見苦』（Dukkha-darshana）所斷的『身邪』（Satkāyadṛṣṭi）。執著于欲界的『見苦』（Dukkha-darshana）所斷的『要邪』（Antagrahadṛṣṭi）。執著于欲界的『見苦』（Dukkha-darshana）所斷的『邪邪』（Mithyādṛṣṭi）。執著于欲界的『見習』（Samudaya-darshana）所斷的『邪邪』（Mithyādṛṣṭi）。執著于欲界的『見盡』（Nirodha-darshana）所斷的『邪邪』（Mithyādṛṣṭi）。執著于欲界的『見道』（Mārga-darshana）所斷的『邪邪』（Mithyādṛṣṭi）。執著于欲界的『見苦』（Dukkha-darshana）所斷的『見盜』（Dṛṣṭi-steya）。執著于欲界的『見習』（Samudaya-darshana）所斷的『見盜』（Dṛṣṭi-steya）。執著于欲界的『見盡』（Nirodha-darshana）所斷的『見盜』（Dṛṣṭi-steya）。執著于欲界的『見道』（Mārga-darshana）所斷的『見盜』（Dṛṣṭi-steya）。執著于欲界的『見苦』（Dukkha-darshana）所斷的『戒盜』（Śīla-steya）。執著于欲界的『見道』（Mārga-darshana）所斷的『戒盜』（Śīla-steya）。這被稱為十二種『使』（Anusaya）執著于欲界的『使』（Anusaya）。

十二種『使』（Anusaya）執著於色界是什麼？執著於色界的『見苦』（Dukkha-darshana）所斷的『身邪』（Satkāyadṛṣṭi）。執著於色界的『見苦』（Dukkha-darshana）所斷的『要邪』（Antagrahadṛṣṭi）。執著於色界的『見苦』（Dukkha-darshana）所斷的『邪邪』（Mithyādṛṣṭi）。執著於色界的『見習』（Samudaya-darshana）所斷的『邪邪』（Mithyādṛṣṭi）。執著於色界的『見盡』（Nirodha-darshana）所斷的『邪邪』（Mithyādṛṣṭi）。執著於色界的『見道』（Mārga-darshana）所斷的『邪邪』（Mithyādṛṣṭi）。執著於色界的『見苦』（Dukkha-darshana）所斷的『見盜』（Dṛṣṭi-steya）。執著於色界的『見習』（Samudaya-darshana）所斷的『見盜』（Dṛṣṭi-steya）。執著於色界的『見盡』（Nirodha-darshana）所斷的『見盜』（Dṛṣṭi-steya）。執著於色界的『見道』（Mārga-darshana）所斷的『見盜』（Dṛṣṭi-steya）。執著於色界的『見苦』（Dukkha-darshana）所斷的『戒盜』（Śīla-steya）。執著於色界的『見道』（Mārga-darshana）所斷的『戒盜』（Śīla-steya）。這被稱為十二種『使』（Anusaya）。執著於色界的『使』（Anusaya）。

十二

【English Translation】 English version The 'Māna' (conceit) arising from 'Dukkha-darshana' (seeing suffering) in the Realm of Form (Rūpadhātu) is severed. The 'Māna' (conceit) arising from attachment to 'Samudaya-darshana' (seeing the origin) in the Formless Realm (Arūpadhātu) is severed. The 'Māna' (conceit) arising from attachment to 'Nirodha-darshana' (seeing cessation) in the Formless Realm (Arūpadhātu) is severed. The 'Māna' (conceit) arising from attachment to 'Mārga-darshana' (seeing the path) in the Formless Realm (Arūpadhātu) is severed. The 'Māna' (conceit) arising from attachment to 'Vimarsa' (reflection) in the Formless Realm (Arūpadhātu) is severed. These fifteen 'Anusayas' (underlying tendencies) are called 'Mānānusaya' (tendencies of conceit).

What is 'Avidyānusaya' (tendency of ignorance)? Fifteen 'Anusayas' (underlying tendencies) are called 'Avidyānusaya' (tendencies of ignorance). Which fifteen? The 'Avidyā' (ignorance) arising from attachment to 'Dukkha-darshana' (seeing suffering) in the Desire Realm (Kāmadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Samudaya-darshana' (seeing the origin) in the Desire Realm (Kāmadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Nirodha-darshana' (seeing cessation) in the Desire Realm (Kāmadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Mārga-darshana' (seeing the path) in the Desire Realm (Kāmadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Vimarsa' (reflection) in the Desire Realm (Kāmadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Dukkha-darshana' (seeing suffering) in the Realm of Form (Rūpadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Samudaya-darshana' (seeing the origin) in the Realm of Form (Rūpadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Nirodha-darshana' (seeing cessation) in the Realm of Form (Rūpadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Mārga-darshana' (seeing the path) in the Realm of Form (Rūpadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Vimarsa' (reflection) in the Realm of Form (Rūpadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Dukkha-darshana' (seeing suffering) in the Formless Realm (Arūpadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Samudaya-darshana' (seeing the origin) in the Formless Realm (Arūpadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Nirodha-darshana' (seeing cessation) in the Formless Realm (Arūpadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Mārga-darshana' (seeing the path) in the Formless Realm (Arūpadhātu) is severed. The 'Avidyā' (ignorance) arising from attachment to 'Vimarsa' (reflection) in the Formless Realm (Arūpadhātu) is severed. These fifteen 'Anusayas' (underlying tendencies) are called 'Avidyānusaya' (tendencies of ignorance).

What is 'Mithyātvānusaya' (tendency of wrong views)? Thirty-six 'Anusayas' (underlying tendencies) are called 'Mithyātvānusaya' (tendencies of wrong views). Which thirty-six? Twelve 'Anusayas' (underlying tendencies) are attached to the Desire Realm (Kāmadhātu). Twelve 'Anusayas' (underlying tendencies) are attached to the Realm of Form (Rūpadhātu). Twelve 'Anusayas' (underlying tendencies) are attached to the Formless Realm (Arūpadhātu). These are called thirty-six 'Anusayas' (underlying tendencies). What are the twelve 'Anusayas' (underlying tendencies) attached to the Desire Realm (Kāmadhātu)? 'Satkāyadṛṣṭi' (view of self) severed by attachment to 'Dukkha-darshana' (seeing suffering) in the Desire Realm (Kāmadhātu). 'Antagrahadṛṣṭi' (view of extremes) severed by attachment to 'Dukkha-darshana' (seeing suffering) in the Desire Realm (Kāmadhātu). 'Mithyādṛṣṭi' (wrong view) severed by attachment to 'Dukkha-darshana' (seeing suffering) in the Desire Realm (Kāmadhātu). 'Mithyādṛṣṭi' (wrong view) severed by attachment to 'Samudaya-darshana' (seeing the origin) in the Desire Realm (Kāmadhātu). 'Mithyādṛṣṭi' (wrong view) severed by attachment to 'Nirodha-darshana' (seeing cessation) in the Desire Realm (Kāmadhātu). 'Mithyādṛṣṭi' (wrong view) severed by attachment to 'Mārga-darshana' (seeing the path) in the Desire Realm (Kāmadhātu). 'Dṛṣṭi-steya' (theft of views) severed by attachment to 'Dukkha-darshana' (seeing suffering) in the Desire Realm (Kāmadhātu). 'Dṛṣṭi-steya' (theft of views) severed by attachment to 'Samudaya-darshana' (seeing the origin) in the Desire Realm (Kāmadhātu). 'Dṛṣṭi-steya' (theft of views) severed by attachment to 'Nirodha-darshana' (seeing cessation) in the Desire Realm (Kāmadhātu). 'Dṛṣṭi-steya' (theft of views) severed by attachment to 'Mārga-darshana' (seeing the path) in the Desire Realm (Kāmadhātu). 'Śīla-steya' (theft of precepts) severed by attachment to 'Dukkha-darshana' (seeing suffering) in the Desire Realm (Kāmadhātu). 'Śīla-steya' (theft of precepts) severed by attachment to 'Mārga-darshana' (seeing the path) in the Desire Realm (Kāmadhātu). These are called the twelve 'Anusayas' (underlying tendencies) attached to the 'Anusaya' (underlying tendency) of the Desire Realm (Kāmadhātu).

What are the twelve 'Anusayas' (underlying tendencies) attached to the Realm of Form (Rūpadhātu)? 'Satkāyadṛṣṭi' (view of self) severed by attachment to 'Dukkha-darshana' (seeing suffering) in the Realm of Form (Rūpadhātu). 'Antagrahadṛṣṭi' (view of extremes) severed by attachment to 'Dukkha-darshana' (seeing suffering) in the Realm of Form (Rūpadhātu). 'Mithyādṛṣṭi' (wrong view) severed by attachment to 'Dukkha-darshana' (seeing suffering) in the Realm of Form (Rūpadhātu). 'Mithyādṛṣṭi' (wrong view) severed by attachment to 'Samudaya-darshana' (seeing the origin) in the Realm of Form (Rūpadhātu). 'Mithyādṛṣṭi' (wrong view) severed by attachment to 'Nirodha-darshana' (seeing cessation) in the Realm of Form (Rūpadhātu). 'Mithyādṛṣṭi' (wrong view) severed by attachment to 'Mārga-darshana' (seeing the path) in the Realm of Form (Rūpadhātu). 'Dṛṣṭi-steya' (theft of views) severed by attachment to 'Dukkha-darshana' (seeing suffering) in the Realm of Form (Rūpadhātu). 'Dṛṣṭi-steya' (theft of views) severed by attachment to 'Samudaya-darshana' (seeing the origin) in the Realm of Form (Rūpadhātu). 'Dṛṣṭi-steya' (theft of views) severed by attachment to 'Nirodha-darshana' (seeing cessation) in the Realm of Form (Rūpadhātu). 'Dṛṣṭi-steya' (theft of views) severed by attachment to 'Mārga-darshana' (seeing the path) in the Realm of Form (Rūpadhātu). 'Śīla-steya' (theft of precepts) severed by attachment to 'Dukkha-darshana' (seeing suffering) in the Realm of Form (Rūpadhātu). 'Śīla-steya' (theft of precepts) severed by attachment to 'Mārga-darshana' (seeing the path) in the Realm of Form (Rūpadhātu). These are called the twelve 'Anusayas' (underlying tendencies). 'Anusaya' (underlying tendency) of attachment to the Realm of Form (Rūpadhātu).

Twelve

使。著無有色為何等。著無有色見苦斷身邪。著無有色見苦斷要邪。著無有色見苦斷邪邪。著無有色見習斷邪邪。著無有色見習斷邪邪。著無有色見道斷邪邪。著無有色見苦斷見盜。著無有色見習斷見盜。著無有色見盡斷見盜。著無有色見道斷見盜。著無有色見苦斷戒盜。著無有色見道斷戒盜。是名為十二使著無有色使。是為三十六使。名為三十六邪使。

疑使為何等。十二使名為疑使。何等十二。著欲見苦斷疑。著欲見習斷疑。著欲見盡斷疑。著欲見道斷疑。著色見苦斷疑。著色見習斷疑。著色見盡斷疑。著色見道斷疑。著無有色見苦斷疑。著無有色見習斷疑。著無有色見盡斷疑。著無有色見道斷疑。是名為十二疑。使是為塵是為塵腦。有時塵無有腦者。除塵所餘亂意念法。是為腦非塵。從起為八。一為睡。二為瞑。三為樂。四為疑。五為猗。六為恣態。七為不愧。八為不慚。是故說從起八。

所黠為何等。十黠。何等為十。一為法黠。二為比黠。三為知人心黠。四為巧黠。五為苦黠。六為習黠。七為滅黠。八為道黠。九為盡黠。十為無為黠。

法黠為何等。在生死欲所無有結黠。在生死欲本所無有結黠在。生死欲滅無有結黠。在生死欲壞道行無有結黠。亦在法黠亦在法地所無有結黠。是名為法

【現代漢語翻譯】現代漢語譯本執著于無色界是什麼？執著于無色界，是由於錯誤的見解而斷除對苦的認知嗎？執著于無色界，是由於錯誤的見解而斷除對苦的必要認知嗎？執著于無色界，是由於錯誤的見解而斷除錯誤的認知嗎？執著于無色界，是由於錯誤的見解而斷除對習（集）的認知嗎？執著于無色界，是由於錯誤的見解而斷除對習（集）的認知嗎？執著于無色界，是由於錯誤的見解而斷除對道的認知嗎？執著于無色界，是由於錯誤的見解而斷除對苦的認知，產生了盜取（不當獲取）的念頭嗎？執著于無色界，是由於錯誤的見解而斷除對習（集）的認知，產生了盜取（不當獲取）的念頭嗎？執著于無色界，是由於錯誤的見解而斷除對滅的認知，產生了盜取（不當獲取）的念頭嗎？執著于無色界，是由於錯誤的見解而斷除對道的認知，產生了盜取（不當獲取）的念頭嗎？執著于無色界，是由於錯誤的見解而斷除對苦的認知，產生了戒律上的盜取（不當持戒）嗎？執著于無色界，是由於錯誤的見解而斷除對道的認知，產生了戒律上的盜取（不當持戒）嗎？這被稱為十二使，執著于無色界的使。這就是三十六使。名為三十六邪使。

疑使是什麼？十二使被稱為疑使。哪十二種？執著于欲界，由於錯誤的見解而斷除對苦的懷疑。執著于欲界，由於錯誤的見解而斷除對習（集）的懷疑。執著于欲界，由於錯誤的見解而斷除對滅的懷疑。執著于欲界，由於錯誤的見解而斷除對道的懷疑。執著於色界，由於錯誤的見解而斷除對苦的懷疑。執著於色界，由於錯誤的見解而斷除對習（集）的懷疑。執著於色界，由於錯誤的見解而斷除對滅的懷疑。執著於色界，由於錯誤的見解而斷除對道的懷疑。執著于無色界，由於錯誤的見解而斷除對苦的懷疑。執著于無色界，由於錯誤的見解而斷除對習（集）的懷疑。執著于無色界，由於錯誤的見解而斷除對滅的懷疑。執著于無色界，由於錯誤的見解而斷除對道的懷疑。這被稱為十二疑使。使是塵埃，是塵埃之腦。有時是塵埃而沒有腦，去除塵埃后剩餘的混亂意念法，是腦而不是塵埃。從這裡產生的有八種：一是睡眠，二是昏沉，三是享樂，四是懷疑，五是懈怠，六是放縱，七是不感到羞愧，八是不感到慚愧。所以說從這裡產生八種。

所黠是什麼？有十種黠。哪十種？一是法黠，二是比黠，三是知人心黠，四是巧黠，五是苦黠，六是習（集）黠，七是滅黠，八是道黠，九是盡黠，十是無為黠。

法黠是什麼？在生死輪迴的慾望中沒有束縛的黠慧。在生死輪迴的慾望的根本中沒有束縛的黠慧。在生死輪迴的慾望的滅盡中沒有束縛的黠慧。在生死輪迴的慾望的破壞之道中沒有束縛的黠慧。也在法黠中，也在法地中沒有束縛的黠慧。這被稱為法黠。

【English Translation】 English version What is attachment to the realm of non-form? Is attachment to the realm of non-form due to severing the perception of suffering through wrong views? Is attachment to the realm of non-form due to severing the necessary perception of suffering through wrong views? Is attachment to the realm of non-form due to severing wrong perceptions through wrong views? Is attachment to the realm of non-form due to severing the perception of origin (accumulation) through wrong views? Is attachment to the realm of non-form due to severing the perception of origin (accumulation) through wrong views? Is attachment to the realm of non-form due to severing the perception of the path through wrong views? Is attachment to the realm of non-form due to severing the perception of suffering through wrong views, giving rise to thoughts of theft (improper acquisition)? Is attachment to the realm of non-form due to severing the perception of origin (accumulation) through wrong views, giving rise to thoughts of theft (improper acquisition)? Is attachment to the realm of non-form due to severing the perception of cessation through wrong views, giving rise to thoughts of theft (improper acquisition)? Is attachment to the realm of non-form due to severing the perception of the path through wrong views, giving rise to thoughts of theft (improper acquisition)? Is attachment to the realm of non-form due to severing the perception of suffering through wrong views, giving rise to theft in terms of precepts (improper adherence to precepts)? Is attachment to the realm of non-form due to severing the perception of the path through wrong views, giving rise to theft in terms of precepts (improper adherence to precepts)? These are called the twelve 'anusaya' (latent tendencies), the 'anusaya' attached to the realm of non-form. These are the thirty-six 'anusaya'. They are called the thirty-six evil 'anusaya'.

What is 'doubt-anusaya'? The twelve 'anusaya' are called 'doubt-anusaya'. Which twelve? Attachment to the desire realm, severing doubt about the perception of suffering through wrong views. Attachment to the desire realm, severing doubt about the perception of origin (accumulation) through wrong views. Attachment to the desire realm, severing doubt about the perception of cessation through wrong views. Attachment to the desire realm, severing doubt about the perception of the path through wrong views. Attachment to the form realm, severing doubt about the perception of suffering through wrong views. Attachment to the form realm, severing doubt about the perception of origin (accumulation) through wrong views. Attachment to the form realm, severing doubt about the perception of cessation through wrong views. Attachment to the form realm, severing doubt about the perception of the path through wrong views. Attachment to the non-form realm, severing doubt about the perception of suffering through wrong views. Attachment to the non-form realm, severing doubt about the perception of origin (accumulation) through wrong views. Attachment to the non-form realm, severing doubt about the perception of cessation through wrong views. Attachment to the non-form realm, severing doubt about the perception of the path through wrong views. These are called the twelve 'doubt-anusaya'. 'Anusaya' is dust, it is the brain of dust. Sometimes it is dust without a brain; the confused thoughts remaining after removing the dust are the brain, not the dust. From this arise eight things: one is sleep, two is drowsiness, three is pleasure, four is doubt, five is sloth, six is indulgence, seven is shamelessness, and eight is lack of remorse. Therefore, it is said that eight things arise from this.

What is 'wisdom' ('kushala')? There are ten kinds of wisdom. What are the ten? One is 'dharma-kushala' (wisdom regarding the teachings), two is 'bhikkhu-kushala' (wisdom regarding the monastic community), three is 'knowing-the-minds-of-others-kushala' (wisdom regarding knowing the minds of others), four is 'skillful-kushala' (skillful wisdom), five is 'suffering-kushala' (wisdom regarding suffering), six is 'origin-kushala' (wisdom regarding origin/accumulation), seven is 'cessation-kushala' (wisdom regarding cessation), eight is 'path-kushala' (wisdom regarding the path), nine is 'extinction-kushala' (wisdom regarding extinction), and ten is 'unconditioned-kushala' (wisdom regarding the unconditioned).

What is 'dharma-kushala'? Wisdom without fetters in the desires of samsara (cycle of rebirth). Wisdom without fetters in the root of the desires of samsara. Wisdom without fetters in the cessation of the desires of samsara. Wisdom without fetters in the path of destruction of the desires of samsara. Also, wisdom without fetters in 'dharma-kushala' and in the 'dharma-bhumi' (ground of dharma). This is called 'dharma-kushala'.

黠。

比黠為何等。在色無有色行無有結黠。在色無有色本無有結黠。在色無有色行滅無有結黠。在色無有色行斷為道無有結黠。亦在比黠亦在比地無有結黠。是名為比黠。

知人心黠為何等。所黠行所黠福所黠合。已得不捨。常在前常念不忘。為人故為他眾故恩行。是故意念知。是名為知人心黠。

巧黠為何等。世間所行黠。是名巧黠。苦黠為何等。受五陰非常苦空非身念所無有結黠。是名為苦黠。

習黠為何等。世間本亦本集生因緣思念無有結黠。是名為習黠。

滅黠為何等。滅滅為黠。最要念不結黠。是名為滅黠。

道黠為何等。道為道如應受觀者。欲出念無有結黠。是名為道黠。

盡黠為何等。已識苦已舍習盡已有證。道已行從是黠見知意得應。是名為盡黠。

無為黠為何等。苦已更不復更。習已畢不復畢。盡已有證不復用證。道已行不復行。從是所黠所見所知所意得。是名為無為黠。故說所黠。

所有見為何等。所有黠見為見。有時見非黠。為何等。八更者可。八更者可為何等。苦法黠可苦譬黠可。習法黠可習譬黠可。盡法黠可盡譬黠可。道法黠可道譬黠可。故說所見。若得是為黠。不有時得。非黠八更可如上說。故說所更。

德為何等。

【現代漢語翻譯】現代漢語譯本黠（Xiá）：

何謂比黠？於色（Sè，物質）無有色（沒有物質），於行（Xíng，行為）無有結（煩惱的束縛）的黠。於色無有色，于本（根本）無有結的黠。於色無有色，於行滅（行為止息）無有結的黠。於色無有色，於行斷（行為斷絕）以至道的黠。亦在於比黠，亦在於比地（境界）無有結的黠。這被稱為比黠。

何謂知人心黠？對於所黠行（所理解的行為），所黠福（所理解的福報），所黠合（所理解的結合），已經得到的（利益）不捨棄，常常在眼前，常常憶念不忘，爲了人，爲了他人大眾的緣故而施行恩惠。這是故意念知。這被稱為知人心黠。

何謂巧黠？世間所行的黠，這名為巧黠。何謂苦黠？領受五陰（Wǔyīn，構成個體存在的五種要素：色、受、想、行、識）的非常、苦、空、非身（無我）的念，沒有煩惱的束縛。這被稱為苦黠。

何謂習黠？對於世間的根本，亦即根本的集（苦的根源），生（產生），因緣（條件）的思念，沒有煩惱的束縛。這被稱為習黠。

何謂滅黠？滅（寂滅）的寂滅為黠。最重要的是念而不被煩惱束縛。這被稱為滅黠。

何謂道黠？道（通往解脫的道路）為道，如應受觀者。欲（慾望）出（離），念（正念）沒有煩惱的束縛。這被稱為道黠。

何謂盡黠？已經認識了苦，已經捨棄了習，盡（滅盡）已經有了證悟，道已經行過，從此黠（智慧）見知意得應。這被稱為盡黠。

何謂無為黠？苦已經經歷過不再經歷，習已經完畢不再完畢，盡已經有了證悟不再需要證悟，道已經行過不再需要行。從此所黠（所理解的），所見（所見的），所知（所知的），所意得（所意念得到的），這被稱為無為黠。所以說所黠。

所有見（見解）為何等？所有黠（智慧）見為見。有時見非黠。為何等？八更者可。八更者可為何等？苦法黠可，苦譬黠可。習法黠可，習譬黠可。盡法黠可，盡譬黠可。道法黠可，道譬黠可。故說所見。若得是為黠，不有時得。非黠八更可如上說。故說所更。

德（功德）為何等？

【English Translation】 English version Śikṣā (Śikṣā):

What is 'comparing wisdom' (比黠, Bǐ xiá)? It is wisdom without fetters (結, Jié) in form (色, Sè) without form, in action (行, Xíng) without fetters. It is wisdom without fetters in form without form, in the origin (本, Běn). It is wisdom without fetters in form without form, in the cessation (滅, Miè) of action. It is wisdom without fetters in form without form, in the cutting off of action as the path (道, Dào). It is also in comparing wisdom, also in the realm (地, Dì) of comparison without fetters. This is called 'comparing wisdom'.

What is 'knowing the minds of others' wisdom (知人心黠, Zhī rénxīn xiá)? It is not abandoning what has been obtained, constantly present, constantly mindful and unforgetting, for the sake of people, for the sake of other multitudes, practicing kindness in what is understood of action, what is understood of merit (福, Fú), what is understood of combination (合, Hé). This is intentional knowing. This is called 'knowing the minds of others' wisdom.

What is 'skillful wisdom' (巧黠, Qiǎo xiá)? It is wisdom in what is practiced in the world. This is called 'skillful wisdom'. What is 'suffering wisdom' (苦黠, Kǔ xiá)? It is the thought of the reception of the five aggregates (五陰, Wǔyīn: form, feeling, perception, mental formations, and consciousness) as impermanent, suffering, empty, and non-self, without fetters. This is called 'suffering wisdom'.

What is 'habitual wisdom' (習黠, Xí xiá)? It is the thought of the origin of the world, that is, the accumulation (集, Jí) of the origin, arising (生, Shēng), and conditions (因緣, Yīnyuán), without fetters. This is called 'habitual wisdom'.

What is 'cessation wisdom' (滅黠, Miè xiá)? It is the cessation of cessation as wisdom. Most importantly, it is mindfulness without being bound by fetters. This is called 'cessation wisdom'.

What is 'path wisdom' (道黠, Dào xiá)? The path as the path, as those who should be observed. Desire (欲, Yù) to exit (出, Chū), mindfulness (念, Niàn) without fetters. This is called 'path wisdom'.

What is 'exhaustion wisdom' (盡黠, Jìn xiá)? Having recognized suffering, having abandoned habit, exhaustion (盡, Jìn) having been realized, the path having been practiced, from this wisdom, seeing, knowing, and intention are obtained accordingly. This is called 'exhaustion wisdom'.

What is 'unconditioned wisdom' (無為黠, Wúwéi xiá)? Suffering having been experienced is no longer experienced, habit having been completed is no longer completed, exhaustion having been realized no longer needs realization, the path having been practiced no longer needs practice. From this what is understood, what is seen, what is known, what is intentionally obtained, this is called 'unconditioned wisdom'. Therefore, it is said what is understood.

What is all seeing (見, Jiàn)? All wisdom seeing is seeing. Sometimes seeing is not wisdom. What is it? The eight further ones are possible. What are the eight further ones that are possible? Suffering Dharma wisdom is possible, suffering simile wisdom is possible. Habit Dharma wisdom is possible, habit simile wisdom is possible. Cessation Dharma wisdom is possible, cessation simile wisdom is possible. Path Dharma wisdom is possible, path simile wisdom is possible. Therefore, it is said what is seen. If obtained, this is wisdom, not sometimes obtained. Non-wisdom, the eight further ones are possible as said above. Therefore, it is said what is further.

What is virtue (德, Dé)?

得法為德。無有思想思惟為何等。天上一處名為一切凈。在有無有欲前。有思想出所意念法滅不隨。是名為不思想思惟。滅思惟為何等。二十六天上名為不欲。中得道者。上頭行要出所意念法滅倒。是名為滅思惟不思想為何等。無有思想人化生天上。上頭意亦墮天上時意除是中間。乃從是若意念法滅倒。是名為不思想。

念根為何等。三界中命會為何等。人同居得。處為何等。同郡縣。種得為何等。為五陰。入得為何等。所內外得入。是名為入得。生為何等。得陰。老為何等。陰熟。止行何等。宿命行來望。非常為何等。已生覆亡。名字為何等。知分別。絕為何等。字為具。政用為何等。字會。

空為何等。虛空無所有無所著無所色。是名為空。盡尚未離為何等。已盡不復更不復著。盡為何等。度世無為。是名為五法五行行說具。

阿毗曇五法行經

【現代漢語翻譯】現代漢語譯本：『得法為德』是什麼意思？沒有思想和思惟是什麼意思？在天上有一處地方叫做『一切凈』（Sarvaklesa-prahana-sthana），在有欲和無慾之前，有思想產生，但所意念的法隨即滅去，不再跟隨，這叫做『不思想思惟』。『滅思惟』是什麼意思？在二十六天上，名為『不欲』（Akanistha）的地方，那些證得道果的人，他們的意念想要脫離，但所意念的法隨即滅去並顛倒，這叫做『滅思惟』。『不思想』是什麼意思？沒有思想的人化生到天上，他們的意念也隨之墮落。當意念消除時，如果意念之法滅去並顛倒，這叫做『不思想』。

『念根』是什麼意思？在三界中，生命聚集是什麼意思？人共同居住的地方是什麼意思？共同的郡縣，種類是什麼意思？是五陰（Panca-skandha）。『入得』是什麼意思？內外所得的進入，這叫做『入得』。『生』是什麼意思？得到陰。『老』是什麼意思？陰成熟。『止行』是什麼意思？宿命的行來和期望。『非常』是什麼意思？已經生起又滅亡。『名字』是什麼意思？知道和分別。『絕』是什麼意思？字完備。『政用』是什麼意思？字會合。

『空』是什麼意思？虛空無所有，無所執著，無所色，這叫做『空』。『盡尚未離』是什麼意思？已經窮盡，不再重複，不再執著。『盡』是什麼意思？度過世間，達到無為。這叫做五法五行行說的具足。

《阿毗曇五法行經》

【English Translation】 English version: What does 『attaining the Dharma is virtue』 mean? What does it mean to have no thought or contemplation? There is a place in the heavens called 『All-Pure』 (Sarvaklesa-prahana-sthana). Before having desire or not having desire, there is thought arising, but the Dharma that is intended immediately ceases and does not follow. This is called 『non-thinking contemplation.』 What does 『cessation of contemplation』 mean? In the twenty-sixth heaven, in the place called 『Akanistha』 (Akanistha), those who attain the path, their intention wants to escape, but the Dharma that is intended immediately ceases and is reversed. This is called 『cessation of contemplation.』 What does 『non-thinking』 mean? People without thought are born in the heavens, and their intention also falls in the heavens. When intention is eliminated, if the Dharma of intention ceases and is reversed, this is called 『non-thinking.』

What does 『root of mindfulness』 mean? In the three realms, what does the gathering of life mean? What does the place where people live together mean? What does the common county and kind mean? It is the five skandhas (Panca-skandha). What does 『entering and attaining』 mean? The entering that is attained internally and externally, this is called 『entering and attaining.』 What does 『birth』 mean? Obtaining the skandhas. What does 『old age』 mean? The skandhas mature. What does 『stopping the action』 mean? The coming and expecting of past lives. What does 『impermanence』 mean? Already born and then perished. What does 『name』 mean? Knowing and distinguishing. What does 『extinction』 mean? The word is complete. What does 『political use』 mean? The words come together.

What does 『emptiness』 mean? Empty space is without anything, without attachment, without color. This is called 『emptiness.』 What does 『exhaustion not yet separated』 mean? Already exhausted, no longer repeated, no longer attached. What does 『exhaustion』 mean? Crossing the world, reaching non-action. This is called the complete explanation of the five dharmas and five practices.

《Abhidharma Five Dharma Practices Sutra》