T29n1558_阿毗達磨俱舍論
大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
No. 1558 [No. 1559; cf. Nos. 1560, 1561]
阿毗達磨俱舍論卷第一
尊者世親造
三藏法師玄奘奉 詔譯
分別界品第一
諸一切種諸冥滅 拔眾生出生死泥 敬禮如是如理師 對法藏論我當說
論曰。今欲造論。為顯自師其體尊高超諸聖眾。故先贊德方申敬禮。諸言所表謂佛世尊。此能破闇故稱冥滅。言一切種諸冥滅者。謂滅諸境一切品冥。以諸無知能覆實義及障真見。故說為冥。唯佛世尊得永對治於一切境一切種冥。證不生法故稱為滅。聲聞獨覺雖滅諸冥。以染無知畢竟斷故非一切種。所以者何。由於佛法極遠時處及諸義類無邊差別。不染無知猶未斷故。已贊世尊自利德滿。次當贊佛利他德圓。拔眾生出生死泥者。由彼生死是諸眾生沉溺處故難可出故。所以譬泥。眾生於中淪沒無救。世尊哀愍隨授所應正法教手拔濟令出。已贊佛德。次申敬禮。敬禮如是如理師者。稽首接足故稱敬禮。諸有具前自他利德。故云如是。如實無倒教授誡勖。名如理師。如理師言顯利他德。能方便說如理正教。從生死泥拔眾生出。不由威力與愿神通。禮如理師欲何所作。對
【現代漢語翻譯】 現代漢語譯本 《阿毗達磨俱舍論》卷第一
尊者世親造
三藏法師玄奘奉 詔譯
分別界品第一
能滅除一切種類愚昧黑暗，能拔濟眾生脫離生死泥潭。 我恭敬禮拜這樣一位如實教導的導師（指佛陀），現在我將要解說對法藏論。
論曰：現在想要造論，爲了顯示我的老師（指佛陀）其本體尊貴高超于所有聖眾，所以先讚歎他的功德，然後表達敬意。『諸』字所代表的是佛世尊。他能夠破除愚昧，所以稱為『冥滅』。『一切種諸冥滅』是指滅除對於一切境界的一切品類的愚昧。因為各種無知能夠覆蓋真實的意義，並且障礙真正的見解，所以被稱為愚昧。只有佛世尊能夠永遠對治對於一切境界的一切種類的愚昧，證得不生之法，所以稱為『滅』。聲聞（Sravaka，聽聞佛法而悟道的修行者）和獨覺（Pratyekabuddha，不依師教，自己悟道的修行者）雖然也滅除了各種愚昧，但是因為染污的無知沒有徹底斷除，所以不是『一切種』。為什麼這樣說呢？因為對於佛法極其遙遠的時間、地點以及各種義理無邊的差別，不染污的無知還沒有斷除。已經讚歎了世尊自利功德圓滿，接下來應當讚歎佛陀利他功德圓滿。『拔眾生出生死泥』，因為生死是眾生沉溺的地方，難以脫離，所以比喻為泥潭。眾生在其中沉淪沒有救助。世尊哀憫眾生，隨其根器授予相應的正法教導，像用手一樣把他們拔出來，救濟他們脫離生死。已經讚歎了佛陀的功德，接下來表達敬意。『敬禮如是如理師』，稽首接足，所以稱為『敬禮』。具有前面所說的自利利他功德，所以說『如是』。如實無誤地教授教誡，稱為『如理師』。『如理師』這句話顯示了利他的功德，能夠方便地說出如理的正教，從生死泥潭中拔出眾生，不是依靠威力、與愿或者神通。禮敬如理師想要做什麼呢？要解說...
【English Translation】 English version Abhidharma-kosa-sastra Volume 1
Composed by Venerable Vasubandhu (世親)
Translated by Tripitaka Master Xuanzang (玄奘) under Imperial Order
Chapter 1: Analysis of the Realms
He who extinguishes all kinds of darkness, who rescues beings from the mud of birth and death, I respectfully bow to such a teacher who teaches according to reason, and I shall explain the Treasury of Abhidharma.
Treatise says: Now intending to compose a treatise, in order to show that my teacher (referring to the Buddha) is noble and surpasses all the saints, therefore first praise his virtues, then express reverence. 'He' refers to the World Honored One, the Buddha. He is able to break through ignorance, therefore called 'extinguisher of darkness'. 'Extinguishes all kinds of darkness' means extinguishing the darkness of all categories of all realms. Because all ignorance can cover the true meaning and obstruct true insight, it is called darkness. Only the World Honored One, the Buddha, can permanently counteract all kinds of darkness in all realms, and attain the unconditioned dharma, therefore called 'extinguisher'. Although Sravakas (聲聞, those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (獨覺, those who attain enlightenment on their own without a teacher) also extinguish various darknesses, they are not 'all kinds' because defiled ignorance has not been completely eradicated. Why is this so? Because regarding the extremely distant times, places, and the boundless differences in meanings of the Buddha's teachings, undefiled ignorance has not yet been eradicated. Having praised the World Honored One's self-benefiting virtues as complete, next we should praise the Buddha's altruistic virtues as perfect. 'Rescues beings from the mud of birth and death', because birth and death is where beings are drowning, difficult to escape, therefore it is compared to mud. Beings are sinking in it without rescue. The World Honored One compassionately bestows the corresponding right Dharma teachings according to their capacity, like using a hand to pull them out, rescuing them from birth and death. Having praised the Buddha's virtues, next express reverence. 'Respectfully bow to such a teacher who teaches according to reason', prostrating and touching the feet, therefore called 'respectfully bow'. Possessing the aforementioned virtues of self-benefit and benefiting others, therefore it is said 'such'. Teaching and admonishing truthfully and without error is called 'teacher who teaches according to reason'. The phrase 'teacher who teaches according to reason' shows the virtue of benefiting others, being able to conveniently speak the right Dharma teachings according to reason, pulling beings out of the mud of birth and death, not relying on power, granting wishes, or supernatural powers. What does one intend to do by paying homage to the teacher who teaches according to reason? To explain...
法藏論我當說者。教誡學徒故稱為論。其論者何。謂對法藏。何謂對法。頌曰。
凈慧隨行名對法 及能得此諸慧論
論曰。慧謂擇法。凈謂無漏。凈慧眷屬名曰隨行。如是總說無漏五蘊名為對法。此則勝義阿毗達磨。若說世俗阿毗達磨即能得此。諸慧及論。慧謂得此有漏修慧思聞生得慧及隨行。論謂傳生無漏慧教。此諸慧論。是彼資糧故亦得名阿毗達磨。釋此名者能持自相。故名為法。若勝義法唯是涅槃。若法相法通四聖諦。此能對向或能對觀。故稱對法。已釋對法。何故此論名對法藏。頌曰。
攝彼勝義依彼故 此立對法俱舍名
論曰。由彼對法論中勝義入此攝故。此得藏名。或此依彼。從彼引生。是彼所藏。故亦名藏。是故此論名對法藏。何因說彼阿毗達磨。誰復先說阿毗達磨。而今造論恭敬解釋。頌曰。
若離擇法定無餘 能滅諸惑勝方便 由惑世間漂有海 因此傳佛說對法
論曰。若離擇法無勝方便能滅諸惑。諸惑能令世間漂轉生死大海。因此傳佛說彼對法。欲令世間得擇法故。離說對法。弟子不能于諸法相如理簡擇。然佛世尊處處散說阿毗達磨。大德迦多衍尼子等諸大聲聞結集安置。猶如大德法救所集無常品等鄔拖南頌。毗婆沙師傳說如此。何法名為彼所簡擇
【現代漢語翻譯】 現代漢語譯本： 關於法藏，我將要解說的是，爲了教誡學徒，所以稱之為論。那麼，什麼是論呢？就是指『對法藏』。什麼是『對法』呢？頌文說： 『凈慧隨行名對法，及能得此諸慧論。』 論中說，慧是指能辨別諸法的智慧（擇法）。凈是指無煩惱污染（無漏）。與清凈智慧相關的（凈慧眷屬）稱為『隨行』。總的來說，無煩惱的五蘊（無漏五蘊）就叫做『對法』。這是從勝義諦（勝義）的角度說的阿毗達磨（阿毗達磨）。如果說世俗諦（世俗）的阿毗達磨，那就是指能夠獲得這種智慧的各種智慧和論著。智慧是指能夠獲得這種智慧的有煩惱的修慧、思慧、聞慧、生得慧以及與這些智慧相關的『隨行』。論是指傳承和產生無煩惱智慧的教導。這些智慧和論著是獲得無漏智慧的資糧，所以也可以稱為阿毗達磨。解釋這個名稱，『能保持自身體相』，所以稱為『法』。如果從勝義諦的角度來說，『法』就是指涅槃（涅槃）。如果從法相的角度來說，『法』則貫通四聖諦（四聖諦）。這種『法』能夠『對向』或『對觀』，所以稱為『對法』。以上解釋了『對法』。為什麼這部論著叫做『對法藏』呢？頌文說： 『攝彼勝義依彼故，此立對法俱舍名。』 論中說，因為這部論著中包含了勝義諦的『對法』，所以它獲得了『藏』的名稱。或者說，這部論著依賴於『對法』，從『對法』中引申出來，是『對法』所包含的，所以也叫做『藏』。因此，這部論著叫做『對法藏』。因為什麼原因要宣說阿毗達磨？又是誰先宣說了阿毗達磨？現在造論是爲了恭敬地解釋它。頌文說： 『若離擇法定無餘，能滅諸惑勝方便，由惑世間漂有海，因此傳佛說對法。』 論中說，如果沒有辨別諸法的智慧（擇法），就沒有更好的方法能夠滅除各種煩惱。各種煩惱能夠讓世間眾生在生死大海中漂流。因此，傳承下來的佛陀教導了『對法』，是爲了讓世間眾生能夠獲得辨別諸法的智慧。如果離開了對『對法』的宣說，弟子們就不能如實地辨別諸法的體相。然而，佛陀世尊在各處零散地宣說了阿毗達磨，大德迦多衍尼子（Kātyāyanīputra）等各位大聲聞弟子將這些教義結集和安置。就像大德法救所結集的《無常品》等，都有鄔拖南頌（Udanasūtra）。毗婆沙師（Vaibhāṣika）們是這樣傳說的。那麼，什麼法被稱為他們所簡擇的呢？
【English Translation】 English version: Regarding the Abhidharma Pitaka (法藏), what I am about to explain is called a treatise (論) because it instructs the disciples. What is a treatise? It refers to the Abhidharma Pitaka (對法藏). What is 'Abhidharma' (對法)? The verse says: 'Pure wisdom accompanied by its retinue is called Abhidharma, as well as the treatises of wisdom that can attain this.' The treatise says, wisdom (慧) means the discernment of dharmas (擇法). Pure (凈) means without outflows (無漏). Pure wisdom and its associated qualities (凈慧眷屬) are called 'retinue' (隨行). In summary, the five aggregates without outflows (無漏五蘊) are called 'Abhidharma' (對法). This is the Abhidharma (阿毗達磨) from the ultimate truth (勝義) perspective. If we speak of the conventional truth (世俗) Abhidharma, it refers to the various wisdoms and treatises that can attain this wisdom. Wisdom refers to the wisdom that can attain this, including the wisdom of cultivation with outflows (有漏修慧), wisdom from thinking (思慧), wisdom from hearing (聞慧), innate wisdom (生得慧), and their associated 'retinue' (隨行). Treatises refer to the teachings that transmit and generate wisdom without outflows. These wisdoms and treatises are the resources for attaining wisdom without outflows, so they can also be called Abhidharma. Explaining this name, 'it can maintain its own characteristics,' so it is called 'Dharma' (法). If from the ultimate truth perspective, 'Dharma' refers to Nirvana (涅槃). If from the perspective of the characteristics of dharmas (法相), 'Dharma' encompasses the Four Noble Truths (四聖諦). This 'Dharma' can 'face towards' or 'contemplate,' so it is called 'Abhidharma' (對法). The above explains 'Abhidharma.' Why is this treatise called the Abhidharma Pitaka (對法藏)? The verse says: 'Because it contains the ultimate truth, and relies on it, this is established as the name Abhidharma Kośa.' The treatise says, because the Abhidharma (對法) of the ultimate truth (勝義諦) is contained within this treatise, it obtains the name 'Pitaka' (藏). Or, this treatise relies on 'Abhidharma,' is derived from 'Abhidharma,' and is contained by 'Abhidharma,' so it is also called 'Pitaka' (藏). Therefore, this treatise is called the Abhidharma Pitaka (對法藏). For what reason is the Abhidharma (阿毗達磨) expounded? And who first expounded the Abhidharma? Now, the creation of this treatise is to respectfully explain it. The verse says: 'If there is no discernment of dharmas, there is no other excellent means to extinguish all afflictions. Because of afflictions, the world drifts in the ocean of existence. Therefore, the Buddha transmitted and taught the Abhidharma.' The treatise says, if there is no wisdom to discern dharmas (擇法), there is no better means to extinguish all afflictions. Afflictions can cause sentient beings to drift in the great ocean of birth and death. Therefore, the transmitted teachings of the Buddha expounded the 'Abhidharma' (對法), in order to enable sentient beings to obtain the wisdom to discern dharmas. If the 'Abhidharma' (對法) is not expounded, disciples cannot truly discern the characteristics of dharmas. However, the Buddha, the World Honored One, scattered the teachings of Abhidharma (阿毗達磨) in various places. The venerable Kātyāyanīputra (迦多衍尼子) and other great Śrāvakas (聲聞) compiled and arranged these teachings. Just like the 'Impermanence Chapter' (無常品) and others compiled by the venerable Dharmatrāta (法救), which have Udanasūtras (鄔拖南頌). This is how the Vaibhāṣikas (毗婆沙師) transmit it. Then, what dharma is called that which they discerned?
。因此傳佛說對法耶。頌曰。
有漏無漏法 除道余有為 于彼漏隨增 故說名有漏 無漏謂道諦 及三種無為 謂虛空二滅 此中空無礙 擇滅謂離系 隨系事各別 畢竟礙當生 別得非擇滅
論曰。說一切法略有二種。謂有漏無漏。有漏法雲何。謂除道諦余有為法。所以者何。諸漏于中等隨增故。緣滅道諦諸漏雖生。而不隨增故非有漏。不隨增義隨眠品中自當顯說。已辯有漏。無漏云何。謂道聖諦及三無為。何等為三。虛空二滅。二滅者何。擇非擇滅。此虛空等三種無為及道聖諦。名無漏法。所以者何。諸漏于中不隨增故。于略所說三無為中。虛空但以無礙為性。由無障故色于中行。擇滅即以離係爲性。諸有漏法遠離繫縛證得解脫。名為擇滅。擇謂簡擇即慧差別。各別簡擇四聖諦故。擇力所得滅名為擇滅。如牛所駕車名曰牛車。略去中言故作是說。一切有漏法同一擇滅耶。不爾。云何隨系事別。謂隨系事量。離系事亦爾。若不爾者于證見苦所斷煩惱滅時。應證一切所斷諸煩惱滅。若如是者。修余對治則為無用。依何義說滅無同類。依滅自無同類因義亦不與他。故作是說。非無同類。已說擇滅。永礙當生得非擇滅。謂能永礙未來法生。得滅異前名非擇滅。得不因擇但由闕緣。如眼
【現代漢語翻譯】 因此佛陀宣講了相應的正法。偈頌說：
『有漏與無漏之法，除了道諦，其餘皆是有為法。 因為諸漏在其中增長，所以稱為有漏。 無漏指的是道諦，以及三種無為法。 即虛空和兩種滅（擇滅和非擇滅）。其中，虛空是無礙的。 擇滅指的是離系（通過智慧選擇而獲得的解脫），隨所斷之煩惱各別。 非擇滅則能永遠阻礙未來之生。』
論曰：總括來說，一切法可分為兩種：有漏和無漏。什麼是有漏法呢？就是除了道諦之外的所有有為法。為什麼呢？因為各種煩惱（諸漏）在其中增長。雖然在證得滅諦和道諦時，煩惱也會生起，但不會增長，所以不是有漏法。關於不增長的含義，在隨眠品中會詳細解釋。以上解釋了有漏法。什麼是無漏法呢？就是道聖諦和三種無為法。哪三種無為法呢？虛空和兩種滅。兩種滅是什麼呢？擇滅和非擇滅。這虛空等三種無為法以及道聖諦，被稱為無漏法。為什麼呢？因為各種煩惱（諸漏）在其中不會增長。在簡略所說的三種無為法中，虛空僅僅以無礙為特性。因為沒有阻礙，所以色法可以在其中執行。擇滅則以離係爲特性。各種有漏法遠離繫縛，證得解脫，稱為擇滅。『擇』指的是簡擇，也就是智慧的差別。因為能各別簡擇四聖諦。通過簡擇的力量所獲得的滅，稱為擇滅。如同用牛拉的車稱為牛車一樣，省略了中間的詞語，所以這樣說。一切有漏法都對應同一個擇滅嗎？不是的。如何理解『隨系事別』呢？就是說，隨所繫縛的事物不同，離系的事物也不同。如果不是這樣，那麼在證得見苦所斷的煩惱滅時，就應該證得一切所斷的煩惱滅。如果這樣，修習其他的對治法就沒有用了。依據什麼意義說滅沒有同類呢？依據滅本身沒有同類因的意義，也不與他法相同，所以這樣說。並非沒有同類。以上解釋了擇滅。永遠阻礙未來之生，獲得非擇滅。指的是能夠永遠阻礙未來之法生起。獲得的滅與之前的滅不同，稱為非擇滅。獲得非擇滅不是因為簡擇，而是因為缺少因緣，比如眼睛。
【English Translation】 Therefore, the Buddha preached the Dharma accordingly. The verse says:
'The dharmas that are defiled and undefiled, except for the Path Truth, are all conditioned. Because the outflows increase within them, they are called defiled. Undefiled refers to the Path Truth, and the three unconditioned dharmas. Namely, space and the two cessations (selective cessation and non-selective cessation). Among them, space is unobstructed. Selective cessation refers to detachment (liberation obtained through wisdom), each according to the affliction to be severed. Non-selective cessation can permanently obstruct future arising.'
Treatise says: In summary, all dharmas can be divided into two types: defiled and undefiled. What are defiled dharmas? They are all conditioned dharmas except for the Path Truth. Why? Because various afflictions (outflows) increase within them. Although afflictions may arise when realizing the Truth of Cessation and the Truth of the Path, they do not increase, so they are not defiled. The meaning of not increasing will be explained in detail in the chapter on latent tendencies. The above explains defiled dharmas. What are undefiled dharmas? They are the Noble Truth of the Path and the three unconditioned dharmas. What are the three unconditioned dharmas? Space and the two cessations. What are the two cessations? Selective cessation and non-selective cessation. These three unconditioned dharmas, such as space, and the Noble Truth of the Path, are called undefiled dharmas. Why? Because various afflictions (outflows) do not increase within them. Among the three unconditioned dharmas mentioned briefly, space is characterized only by being unobstructed. Because there is no obstruction, form can move within it. Selective cessation is characterized by detachment. Various defiled dharmas are detached from bondage and attain liberation, which is called selective cessation. 'Selective' refers to discernment, which is the difference of wisdom. Because it can separately discern the Four Noble Truths. The cessation obtained through the power of discernment is called selective cessation. Just as a cart pulled by an ox is called an ox cart, the middle words are omitted, so it is said this way. Do all defiled dharmas correspond to the same selective cessation? No. How to understand 'each according to the object of attachment'? It means that according to the different objects of attachment, the objects of detachment are also different. If it were not so, then when realizing the cessation of afflictions severed by seeing the Truth of Suffering, one should realize the cessation of all afflictions to be severed. If so, then practicing other antidotes would be useless. According to what meaning is it said that cessation has no similar kind? According to the meaning that cessation itself has no similar cause, and it is not the same as other dharmas, so it is said this way. It is not that there is no similar kind. The above explains selective cessation. Permanently obstructing future arising, obtaining non-selective cessation. It refers to being able to permanently obstruct the arising of future dharmas. The cessation obtained is different from the previous cessation, and is called non-selective cessation. Obtaining non-selective cessation is not because of discernment, but because of the lack of conditions, such as the eye.
與意專一色時余色聲香味觸等謝。緣彼境界五識身等。住未來世畢竟不生。由彼不能緣過去境。緣不具故得非擇滅。於法得滅應作四句。或於諸法唯得擇滅。謂諸有漏過現生法。或於諸法唯非擇滅。謂不生法無漏有為。或於諸法俱得二滅。謂彼不生諸有漏法。或於諸法不得二滅。謂諸無漏過現生法。如是已說三種無為。前說除道余有為法。是名有漏。何謂有為。頌曰。
又諸有為法 謂色等五蘊 亦世路言依 有離有事等
論曰。色等五蘊謂初色蘊乃至識蘊。如是五法具攝有為。眾緣聚集共所作故。無有少法一緣所生。是彼類故。未來無妨。如乳如薪。此有為法亦名世路。已行正行當行性故。或為無常所吞食故。或名言依。言謂語言。此所依者即名俱義。如是言依具攝一切有為諸法。若不爾者應違品類足論所說。彼說言依十八界攝。或名有離。離謂永離。即是涅槃。一切有為有彼離故。或名有事。以有因故。事是因義。毗婆沙師傳說如此。如是等類是有為法差別眾名。於此所說有為法中。頌曰。
有漏名取蘊 亦說為有諍 及苦集世間 見處三有等
論曰。此何所立。謂立取蘊亦名為蘊。或有唯蘊而非取蘊。謂無漏行。煩惱名取。蘊從取生故名取蘊。如草糠火。或蘊屬取故名取蘊。
【現代漢語翻譯】 現代漢語譯本 與意念專注于單一色法時，其餘的色、聲、香、味、觸等便會消失。由於緣于彼境界的五識身等，安住于未來世，畢竟不會產生。由於它們不能緣於過去境，因為緣不具足，所以得到非擇滅（Pratisankhya-nirodha，通過智慧力而達到的滅盡）。 對於法得到滅，應該作四句分別：或者對於諸法，唯獨得到擇滅（Pratisankhya-nirodha）。指的是諸有漏的過去、現在、未來之法。或者對於諸法，唯獨得到非擇滅（Apratisankhya-nirodha）。指的是不生之法、無漏有為法。或者對於諸法，同時得到二滅。指的是那些不生的諸有漏法。或者對於諸法，得不到二滅。指的是諸無漏的過去、現在、未來之法。 像這樣已經說了三種無為法。前面所說的除了道以外的其餘有為法，這叫做有漏法。什麼叫做有為法呢？頌曰： 『又諸有為法，謂色等五蘊，亦世路言依，有離有事等。』 論曰：色等五蘊，指的是最初的色蘊乃至識蘊。像這樣五法完全攝盡有為法。因為是眾多因緣聚集共同所造作的緣故。沒有少許法是一個因緣所生的，因為它們是同類。未來沒有妨礙，就像牛奶和柴薪一樣。這有為法也叫做世路，因為是已行、正行、當行的性質的緣故。或者因為被無常所吞食的緣故。或者叫做言依。言指的是語言。這所依的，就叫做俱義。像這樣言依完全攝盡一切有為諸法。如果不是這樣，就應該違背品類足論所說。它說言依被十八界所攝。 或者叫做有離。離指的是永離，也就是涅槃（Nirvana）。一切有為法都有彼離的緣故。或者叫做有事，因為有因的緣故。事是因的意思。毗婆沙師傳說就是這樣。像這樣等等的類別是有為法的差別眾名。在這所說的有為法中，頌曰： 『有漏名取蘊，亦說為有諍，及苦集世間，見處三有等。』 論曰：這是在什麼地方建立的呢？指的是建立取蘊（Upadanaskandha）也叫做蘊。或者有唯獨是蘊而不是取蘊的，指的是無漏行。煩惱叫做取。蘊從取生，所以叫做取蘊，就像草、糠、火一樣。或者蘊屬於取，所以叫做取蘊。
【English Translation】 English version When the mind is focused on a single color, the remaining forms, sounds, smells, tastes, and tactile sensations disappear. Because the five aggregates of consciousness, etc., that arise from that object abide in the future, they ultimately do not arise. Because they cannot cognize past objects, and because the conditions for cognition are incomplete, they attain Apratisankhya-nirodha (cessation through the power of wisdom). Regarding the attainment of cessation of dharmas, four possibilities should be considered: either one attains only Pratisankhya-nirodha (cessation through wisdom) with respect to certain dharmas, referring to defiled (asrava) dharmas of the past, present, and future; or one attains only Apratisankhya-nirodha with respect to certain dharmas, referring to unarisen dharmas and undefiled (anasrava) conditioned dharmas; or one attains both cessations with respect to certain dharmas, referring to those unarisen defiled dharmas; or one attains neither cessation with respect to certain dharmas, referring to undefiled dharmas of the past, present, and future. Thus, the three types of unconditioned (asamskrta) dharmas have been explained. The conditioned dharmas mentioned earlier, except for the path, are called defiled (asrava). What are conditioned dharmas? The verse says: 'Furthermore, conditioned dharmas are the five aggregates, also called the path of the world, the basis of language, having separation, having cause, and so on.' The treatise says: The five aggregates, such as the aggregate of form up to the aggregate of consciousness, completely encompass conditioned dharmas. They are produced by the collective action of numerous conditions. No dharma arises from a single condition, because they are of the same kind. The future is not an obstacle, like milk and firewood. These conditioned dharmas are also called the path of the world because they are of the nature of having been traversed, being traversed, and to be traversed. Or because they are swallowed by impermanence. Or they are called the basis of language. 'Language' refers to speech. That which is relied upon is called 'having meaning together.' Thus, the basis of language completely encompasses all conditioned dharmas. If not, it would contradict what is said in the Sangitiparyaya Sastra, which states that the basis of language is encompassed by the eighteen elements (dhatus). Or they are called 'having separation.' 'Separation' refers to permanent separation, which is Nirvana (Nirvana). All conditioned dharmas have that separation. Or they are called 'having cause,' because they have a cause. 'Cause' means 'reason.' This is what the Vaibhasika masters transmit. These and other categories are different names for conditioned dharmas. Among these conditioned dharmas, the verse says: 'Defiled is named grasping aggregates, also said to be with strife, and the world of suffering and accumulation, the abodes of views, the three existences, and so on.' The treatise says: Where is this established? It is established that the grasping aggregates (Upadanaskandha) are also called aggregates. Or there are aggregates that are not grasping aggregates, referring to undefiled practices. Afflictions are called 'grasping.' The aggregates arise from grasping, so they are called grasping aggregates, like grass, chaff, and fire. Or the aggregates belong to grasping, so they are called grasping aggregates.
如帝王臣。或蘊生取故名取蘊。如花果樹。此有漏法亦名有諍。煩惱名諍。觸動善品故。損害自他故。諍隨增故。名為有諍。猶如有漏。亦名為苦。違聖心故。亦名為集。能招苦故。亦名世間。可毀壞故。有對治故。亦名見處。見住其中隨增眠故。亦名三有。有因有依三有攝故。如是等類是有漏法隨義別名。如上所言。色等五蘊名有為法。色蘊者何。頌曰。
色者唯五根 五境及無表
論曰。言五根者。所謂眼耳鼻舌身根。言五境者。即是眼等五根境界。所謂色聲香味所觸。及無表者。謂無表色。唯依此量立色蘊名。此中先應說五根相。頌曰。
彼識依凈色 名眼等五根
論曰。彼謂前說色等五境。識即色聲香味觸識。彼識所依五種凈色。如其次第應知。即是眼等五根。如世尊說。苾芻當知。眼謂內處四大所造凈色為性。如是廣說。或復彼者。謂前所說眼等五根。識即眼耳鼻舌身識。彼識所依五種凈色名眼等根。是眼等識所依止義。如是便順品類足論。如彼論說。云何眼根。眼識所依凈色為性。如是廣說。已說五根。次說五境。頌曰。
色二或二十 聲唯有八種 味六香四種 觸十一為性
論曰。言色二者。一顯二形。顯色有四。青黃赤白。余顯是此四色差別。形色有八。
【現代漢語翻譯】 現代漢語譯本 如同帝王和臣屬的關係。或者因為蘊積產生和攝取而稱為『取蘊』（Upadanaskandha，執取之蘊），就像花果樹木一樣。這些有漏法也稱為『有諍』（Sasarava，有煩惱的）。煩惱被稱為『諍』，因為它會觸動善良的品性，損害自己和他人，並且諍論會隨之增長，所以稱為『有諍』。就像有漏法也稱為『苦』（Duhkha，痛苦）一樣，因為它違背聖人的心意。也稱為『集』（Samudaya，積聚），因為它能招致痛苦。也稱為『世間』（Loka，世界），因為它會被毀壞，並且有對治的方法。也稱為『見處』（Drstisthana，邪見之處），因為邪見安住其中，睡眠狀態隨之增長。也稱為『三有』（Tribhava，三界），因為它有因有依，被三有所攝。這些等等都是有漏法根據意義而產生的不同名稱。如上所說，色等五蘊稱為『有為法』（Samskrta，有造作之法）。什麼是色蘊（Rupaskandha，色之蘊）呢？頌文說： 『色者唯五根，五境及無表。』 論述：這裡所說的『五根』，就是指眼根、耳根、鼻根、舌根、身根。所說的『五境』，就是眼等五根所對的境界，也就是色、聲、香、味、所觸。以及『無表』，指的是無表色。僅僅依據這些來建立色蘊的名稱。這裡首先應該說明五根的相狀。頌文說： 『彼識依凈色，名眼等五根。』 論述：這裡的『彼』，指的是前面所說的色等五境。『識』，指的是色識、聲識、香識、味識、觸識。這些識所依賴的五種清凈的色，按照次序，應該知道就是眼根等五根。就像世尊所說：『比丘們應當知道，眼根是指內在的處所，由四大所造的清凈色為體性。』像這樣廣泛地解說。或者，這裡的『彼』，指的是前面所說的眼根等五根。『識』，指的是眼識、耳識、鼻識、舌識、身識。這些識所依賴的五種清凈的色，稱為眼根等根。是眼等識所依止的意思。這樣就順應了《品類足論》。就像該論所說：『什麼是眼根？眼識所依賴的清凈色為體性。』像這樣廣泛地解說。已經說了五根，接下來要說五境。頌文說： 『色二或二十，聲唯有八種，味六香四種，觸十一為性。』 論述：這裡所說的『色二』，指的是顯色和形色。顯色有四種：青色、黃色、紅色、白色。其餘的顯色都是這四種顏色的差別。形色有八種。
【English Translation】 English version Like the relationship between a king and his subjects. Or, because of the accumulation, arising, and grasping, it is called 『Upadanaskandha』 (Skandha of grasping), like flowering and fruit-bearing trees. These contaminated dharmas are also called 『Sasarava』 (with defilements). Defilements are called 『disputes』 because they touch upon good qualities, harm oneself and others, and disputes increase accordingly, so they are called 『Sasarava』. Just as contaminated dharmas are also called 『Duhkha』 (suffering) because they go against the minds of the saints. They are also called 『Samudaya』 (accumulation) because they can bring about suffering. They are also called 『Loka』 (world) because they can be destroyed and have antidotes. They are also called 『Drstisthana』 (place of views) because views reside in them, and the state of sleep increases accordingly. They are also called 『Tribhava』 (three realms) because they have causes and dependencies and are encompassed by the three realms. These and so on are different names for contaminated dharmas according to their meanings. As mentioned above, the five skandhas, such as form, are called 『Samskrta』 (conditioned dharmas). What is the Rupaskandha (skandha of form)? The verse says: 『Form is only the five roots, the five objects, and the non-revealing.』 Commentary: The 『five roots』 mentioned here refer to the eye root, ear root, nose root, tongue root, and body root. The 『five objects』 refer to the objects of the five roots, namely form, sound, smell, taste, and touch. And 『non-revealing』 refers to non-revealing form. The name of the skandha of form is established solely based on these. Here, the characteristics of the five roots should be explained first. The verse says: 『Those consciousnesses rely on pure form, named the five roots such as eye.』 Commentary: 『Those』 here refers to the five objects such as form mentioned earlier. 『Consciousnesses』 refer to form consciousness, sound consciousness, smell consciousness, taste consciousness, and touch consciousness. The five kinds of pure form that these consciousnesses rely on should be understood as the five roots such as the eye root, in order. Just as the World-Honored One said: 『Bhikkhus should know that the eye root refers to the inner place, with pure form created by the four great elements as its nature.』 Explain extensively like this. Or, 『those』 here refers to the five roots such as the eye root mentioned earlier. 『Consciousnesses』 refer to eye consciousness, ear consciousness, nose consciousness, tongue consciousness, and body consciousness. The five kinds of pure form that these consciousnesses rely on are called the roots such as the eye root. It means that they are what the eye consciousness and other consciousnesses rely on. This is in accordance with the Prakaranapada. Just as that treatise says: 『What is the eye root? Pure form that the eye consciousness relies on is its nature.』 Explain extensively like this. Having explained the five roots, next we will explain the five objects. The verse says: 『Form is two or twenty, sound is only eight kinds, taste is six kinds, smell is four kinds, touch is eleven in nature.』 Commentary: 『Form is two』 here refers to visible form and shape form. Visible form has four kinds: blue, yellow, red, and white. The remaining visible forms are differences of these four colors. Shape form has eight kinds.
謂長為初不正為后。或二十者。即此色處復說二十。謂青黃赤白長短方圓高下正不正。雲煙塵霧影光明闇。有餘師說。空一顯色第二十一。此中正者。謂形平等。形不平等名為不正。地水氣騰說之為霧。日焰名光。月星火藥寶珠電等諸焰名明。障光明生於中余色可見名影。翻此為闇。余色易了故今不釋。或有色處有顯無形。謂青黃赤白影光明闇。或有色處有形無顯。謂長等一分身表業性。或有色處有顯有形。謂所餘色。有餘師說。唯光明色有顯無形。現見世間青等色處有長等故。如何一事具有顯形。由於此中俱可知故。此中有者是有智義非有境義。若爾身表中亦應有顯智。已說色處。當說聲處。聲唯八種。謂有執受。或無執受大種為因。及有情名非有情名差別為四。此復可意及不可意差別成八。執受大種為因聲者。謂言手等所發音聲。風林河等所發音聲。名無執受大種為因。有情名聲。謂語表業。餘聲則是非有情名。有說。有聲通有執受及無執受大種為因。如手鼓等合所生聲。如不許一顯色極微二四大造。聲亦應爾。已說聲處。當說味處。味有六種。甘醋咸辛苦淡別故。已說味處。當說香處。香有四種。好香惡香等不等香有差別故。本論中說。香有三種。好香惡香及平等香。已說香處。當說觸處。觸有十一。謂四大種
【現代漢語翻譯】 現代漢語譯本 所謂『長』是最初的『正』，『不正』是後來的。或者說二十種，即在這個色處（Rūpa-āyatana，色所依處）中再次說二十種，即青、黃、赤、白、長、短、方、圓、高、下、正、不正、云、煙、塵、霧、影、光明、闇。有其他老師說，空是一種顯色，是第二十一種。這裡所說的『正』，是指形狀平等。形狀不平等就叫做『不正』。地、水、氣蒸騰，就叫做霧。日焰叫做光。月、星、火藥、寶珠、電等各種火焰叫做明。遮蔽光明，使中間的其他顏色可以看見，叫做影。與此相反的叫做闇。其他的顏色容易理解，所以現在不解釋。或者有的色處有顯而無形，如青、黃、赤、白、影、光明、闇。或者有的色處有形而無顯，如長等一部分身表業性。或者有的色處有顯有形，如其餘的顏色。有其他老師說，只有光明色有顯而無形。現在看見世間青等色處有長等，為什麼一件事具有顯和形呢？因為在此中都可以知道的緣故。此中的『有』，是有智慧的意義，不是有境界的意義。如果這樣，身表中也應該有顯智。已經說了色處，下面當說聲處。聲只有八種，即有執受（有情生命）或無執受（非有情生命）的大種（Mahābhūta，組成物質世界的四大元素）為因，以及有情名和非有情名的差別，成為四種。這又可以分為可意和不可意，成為八種。執受大種為因的聲，是指言語、手等所發出的聲音。風、林、河等所發出的聲音，叫做無執受大種為因。有情名聲，是指語表業。其餘的聲音則是非有情名。有人說，有的聲音通有執受及無執受的大種為因，如手鼓等合在一起所產生的聲音。如果不同意一種顯色極微由二種四大所造，聲音也應該這樣。已經說了聲處，下面當說味處。味有六種，因為甘、醋、咸、辛、苦、淡的差別。已經說了味處，下面當說香處。香有四種，好香、惡香、等香、不等香有差別的緣故。本論中說，香有三種，好香、惡香及平等香。已經說了香處，下面當說觸處。觸有十一種，即四大種
【English Translation】 English version That 'long' is initially 'right' and 'not right' comes after. Or twenty, that is, in this Rūpa-āyatana (sphere of form), twenty are spoken of again, namely blue, yellow, red, white, long, short, square, round, high, low, right, not right, clouds, smoke, dust, mist, shadow, light, and darkness. Some other teachers say that space is a manifest color, the twenty-first. Here, 'right' refers to equality of shape. Inequality of shape is called 'not right'. The rising of earth, water, and air is called mist. The flame of the sun is called light. The flames of the moon, stars, gunpowder, jewels, electricity, and so on are called brightness. Obstructing light, so that other colors in between can be seen, is called shadow. The opposite of this is called darkness. Other colors are easy to understand, so they are not explained now. Or some sphere of form has manifestation but no shape, such as blue, yellow, red, white, shadow, light, and darkness. Or some sphere of form has shape but no manifestation, such as length and other aspects of bodily expression. Or some sphere of form has both manifestation and shape, such as the remaining colors. Some other teachers say that only the color of light has manifestation but no shape. Now seeing that in the world, spheres of form such as blue have length and so on, how can one thing have both manifestation and shape? Because in this, both can be known. The 'having' here is the meaning of having wisdom, not the meaning of having an object. If so, there should also be manifest wisdom in bodily expression. Having spoken of the sphere of form, now we should speak of the sphere of sound. Sound has only eight kinds, namely caused by Mahābhūta (the four great elements constituting the material world) with or without appropriation (sentient life), and the difference between names of sentient beings and names of non-sentient beings, becoming four kinds. This can again be divided into agreeable and disagreeable, becoming eight kinds. Sound caused by appropriated Mahābhūta refers to sounds produced by speech, hands, and so on. Sounds produced by wind, forests, rivers, and so on are called caused by non-appropriated Mahābhūta. The name of sentient beings refers to verbal expression. Other sounds are then the names of non-sentient beings. Some say that some sounds are caused by both appropriated and non-appropriated Mahābhūta, such as the sound produced by the combination of hands and drums. If one does not agree that a single manifest color atom is created by two great elements, sound should also be like that. Having spoken of the sphere of sound, now we should speak of the sphere of taste. Taste has six kinds, because of the difference between sweet, sour, salty, spicy, bitter, and bland. Having spoken of the sphere of taste, now we should speak of the sphere of smell. Smell has four kinds, because of the difference between good smell, bad smell, equal smell, and unequal smell. In the original treatise, it is said that smell has three kinds, good smell, bad smell, and equal smell. Having spoken of the sphere of smell, now we should speak of the sphere of touch. Touch has eleven kinds, namely the four great elements.
滑性澀性重性輕性及冷飢渴。此中大種后當廣說。柔軟名滑。粗強為澀。可稱名重。翻此為輕。暖欲名冷。食慾名饑。飲欲名渴。此三于因立果名故。作如是說。如有頌言。
諸佛出現樂 演說正法樂 僧眾和合樂 同修勇進樂
於色界中無飢渴觸有所餘觸。彼界衣服別不可稱。聚則可稱。冷暖于彼雖無能損而有能益。傳說如此。此中已說多種色處。有時眼識緣一事生。謂于爾時各別了別。有時眼識緣多事生。謂于爾時不別了別。如遠觀察軍眾山林無量顯形珠寶聚等。應知耳等諸識亦爾。有餘師說。身識極多緣五觸起。謂四大種滑等隨一。有說。極多總緣一切十一觸起。若爾五識總緣境故。應五識身取共相境非自相境。約處自相。許五識身取自相境非事自相斯有何失。今應思擇。身舌二根兩境俱至。何識先起。隨境強盛彼識先生。境若均平舌識先起。食飲引身令相續故。已說根境及取境相。無表色相今次當說。頌曰。
亂心無心等 隨流凈不凈 大種所造性 由此說無表
論曰。亂心者。謂此余心。無心者。謂入無想及滅盡定。等言顯示不亂有心。相似相續說名隨流。善與不善名凈不凈。為簡諸得相似相續。是故復言大種所造。毗婆沙說。造是因義。謂作生等五種因故。顯立名因故
【現代漢語翻譯】 現代漢語譯本 滑性（slakṣṇa，柔軟的性質）、澀性（karkasha，粗糙的性質）、重性（gurutva，沉重的性質）、輕性（laghutva，輕盈的性質）以及冷（śīta，寒冷的感覺）、饑（bubukṣā，飢餓的感覺）、渴（pipāsā，口渴的感覺）。這些大種（mahābhūta，構成物質世界的基本元素）將在後面詳細解釋。柔軟叫做滑性，粗糙強硬叫做澀性，可以稱量的叫做重性，與此相反的叫做輕性，想要溫暖的感覺叫做冷，想要食物的感覺叫做饑，想要飲水的感覺叫做渴。這三種（饑、渴、冷）是因為在因上建立果的名稱，所以這樣說。如有頌說： 諸佛出現是快樂，演說正法是快樂，僧眾和合是快樂，共同修行勇猛精進是快樂。 在**（原文缺失）中沒有飢渴的觸覺，只有其他的觸覺。那個世界的衣服很特別，不能用稱來衡量，但聚集在一起就可以稱量。冷和暖在那裡雖然不能造成損害，但卻能帶來益處。傳說就是這樣。這裡已經說了多種色處（rūpāyatana，視覺對像）。有時眼識（cakṣurvijñāna，視覺意識）緣於一件事物而生起，指的是在那個時候分別了別。有時眼識緣于多件事物而生起，指的是在那個時候不分別了別。就像從遠處觀察軍隊、山林、無量顯形的珠寶聚集等等。應該知道耳識（śrotravijñāna，聽覺意識）等其他識也是這樣。有其他老師說，身識（kāyavijñāna，身體意識）在極多的情況下緣於五觸而生起，指的是四大種（catvāri mahābhūtāni，地、水、火、風）以及滑性等等中的任何一種。有人說，在極多的情況下總體上緣於一切十一觸而生起。如果這樣，五識（pañcavijñāna，眼、耳、鼻、舌、身識）總體上緣于境界，那麼五識身應該取共同相的境界，而不是自相的境界。如果從處所來說是自相，允許五識身取自相的境界而不是事物自相，這有什麼過失呢？現在應該思考，身根（kāyendriya，身體感官）和舌根（jihvendriya，舌頭感官）的兩個境界同時到達，哪個識先產生？隨著境界的強盛，那個識就先產生。如果境界均等，舌識先產生，因為飲食引導身體令其相續。已經說了根、境以及取境的相狀，無表色（avijñapti-rūpa，非顯色）的相狀現在接著要說。頌說： 亂心、無心等等，隨著流動，清凈與不清凈，大種所造的性質，由此說為無表。 論說：亂心，指的是這個之外的其他心。無心，指的是進入無想定（asaṃjñā-samāpatti，無思想的禪定）以及滅盡定（nirodha-samāpatti，滅盡一切感受和思想的禪定）。『等』字顯示不亂的有心。相似的相續叫做隨流。善與不善叫做清凈與不清凈。爲了簡別諸得（prāpti，獲得）的相似相續，所以又說大種所造。毗婆沙（vibhasha，佛教論書）說，『造』是因的意思，指的是作為產生等等五種因的緣故。顯示建立名稱的緣故。
【English Translation】 English version Slakṣṇa (smoothness), karkasha (roughness), gurutva (heaviness), laghutva (lightness), and śīta (cold), bubukṣā (hunger), pipāsā (thirst). These mahābhūta (the great elements) will be explained in detail later. Softness is called slakṣṇa, roughness and hardness are called karkasha, what can be weighed is called gurutva, the opposite of this is called laghutva, the desire for warmth is called śīta, the desire for food is called bubukṣā, the desire for drink is called pipāsā. These three (hunger, thirst, cold) are so called because the name of the result is established on the cause. As a verse says: The appearance of the Buddhas is joyful, expounding the true Dharma is joyful, the harmony of the Sangha is joyful, diligently practicing together with courage is joyful. In ** (original text missing) there is no sensation of hunger or thirst, only other sensations. The clothes in that world are special and cannot be measured by weight, but when gathered together they can be weighed. Cold and warmth there cannot cause harm, but they can bring benefit. This is the tradition. Here, many rūpāyatana (sense objects) have already been discussed. Sometimes cakṣurvijñāna (visual consciousness) arises from one thing, referring to distinguishing and differentiating at that time. Sometimes cakṣurvijāna arises from many things, referring to not distinguishing and differentiating at that time. Like observing from afar an army, forests, countless manifested jewels gathered together, and so on. It should be known that śrotravijñāna (auditory consciousness) and other consciousnesses are also like this. Some other teachers say that kāyavijñāna (body consciousness) arises from the five touches in most cases, referring to any one of the catvāri mahābhūtāni (four great elements: earth, water, fire, wind) and slakṣṇa, etc. Some say that in most cases it arises from all eleven touches in general. If so, the pañcavijñāna (five consciousnesses: eye, ear, nose, tongue, body) generally arise from the object, then the pañcavijñāna should take the object of common characteristics, not the object of self-characteristics. If it is self-characteristic in terms of location, allowing the pañcavijñāna to take the object of self-characteristics instead of the self-characteristics of things, what fault is there? Now it should be considered, when the two objects of kāyendriya (body sense) and jihvendriya (tongue sense) arrive at the same time, which consciousness arises first? As the object becomes stronger, that consciousness arises first. If the objects are equal, the tongue consciousness arises first, because food and drink guide the body to continue. The characteristics of the root, object, and the appearance of taking the object have been discussed. The characteristics of avijñapti-rūpa (non-revealing form) will now be discussed. The verse says: Distracted mind, mindless, etc., following the flow, pure and impure, the nature created by the great elements, hence it is said to be non-revealing. The treatise says: Distracted mind refers to other minds besides this. Mindless refers to entering asaṃjñā-samāpatti (the attainment of non-perception) and nirodha-samāpatti (the attainment of cessation). The word 'etc.' shows the undisturbed mind. Similar continuity is called following the flow. Good and not good are called pure and impure. In order to distinguish the similar continuity of prāpti (attainments), it is again said that it is created by the great elements. The vibhasha (Buddhist treatise) says that 'created' means cause, referring to the reason for being the five causes of production, etc. It shows the reason for establishing the name.
言由此。無表雖以色業為性如有表業。而非表示令他了知。故名無表。說者顯此是師宗言。略說表業及定所生善不善色名為無表。既言無表大種所造。大種云何。頌曰。
大種謂四界 即地水火風 能成持等業 堅濕暖動性
論曰。地水火風能持自相及所造色。故名為界。如是四界亦名大種。一切余色所依性故。體寬廣故。或於地等增盛聚中。形相大故。或起種種大事用故。此四大種能成何業。如其次第能成持攝熟長四業。地界能持。水界能攝。火界能熟。風界能長。長謂增盛。或複流引。業用既爾。自性云何。如其次第即用堅濕暖動為性。地界堅性。水界濕性。火界暖性。風界動性。由此能引大種造色。令其相續生至余方。如吹燈光。故名為動。品類足論及契經言。云何名風界。謂輕等動性。復說輕性為所造色。故應風界動為自性。舉業顯體故亦言輕。云何地等地等界別。頌曰。
地謂顯形色 隨世想立名 水火亦復然 風即界亦爾
論曰。地謂顯形。色處為體。隨世間想假立此名。由諸世間相示地者。以顯形色。而相示故。水火亦然。風即風界。世間于動立風名故或如地等隨世想名。風亦顯形。故言亦爾。如世間說黑風團風。此用顯形。表示風故。何故此蘊無表為后說為色耶。
【現代漢語翻譯】 現代漢語譯本：
言語由此而生。無表色雖然以色業為體性，但如同有表色業一樣，並非通過表示使他人瞭解，所以稱為『無表』。『說者』是爲了闡明這是師宗的觀點。簡略地說，表色業以及由禪定所生的善或不善的色法，被稱為『無表』。既然說無表色是由四大種所造，那麼四大種是什麼呢？頌文說：
『大種謂四界，即地水火風，能成持等業，堅濕暖動性。』
論述：地、水、火、風能夠保持自身的體相以及所造的色法，所以稱為『界』。這四界也稱為『大種』，因為一切其餘的色法都依賴於它們。它們的體性寬廣，或者在地等增盛的聚合中，形相巨大，或者能夠產生種種大的作用。這四大種能夠成就什麼作用呢？按照次序，它們能夠成就『持』、『攝』、『熟』、『長』四種作用。地界能夠『持』，水界能夠『攝』，火界能夠『熟』，風界能夠『長』。『長』指的是增長或流引。作用既然如此，它們的自性是什麼呢？按照次序，它們的自性分別是堅硬、潮濕、溫暖、運動。地界的自性是堅硬，水界的自性是潮濕，火界的自性是溫暖，風界的自性是運動。由此能夠引導四大種所造的色法，使其相續不斷地產生併到達其他地方，就像吹燈的光一樣，所以稱為『動』。《品類足論》（Pinnayapada-sastra）以及契經中說：『什麼叫做風界（Vayu-dhatu）？』回答是：『輕等動性。』又說輕性是所造色，所以風界的自性應該是運動。用作用來顯示體性，所以也說『輕』。地界（Prthivi-dhatu）等和地等界（dhatu）的區別是什麼呢？頌文說：
『地謂顯形色，隨世想立名，水火亦復然，風即界亦爾。』
論述：地指的是顯色和形色，以色處為體性。隨著世間的想法，假立這個名稱。因為世間的人們用顯色和形色來表示地，所以這樣說。水（Ap-dhatu）、火（Tejo-dhatu）也是這樣。風就是風界（Vayu-dhatu），世間的人們根據運動來建立風的名稱，或者像地等一樣，隨著世間的想法而命名。風也有顯色和形色，所以說『亦爾』。就像世間所說的黑風、團風，這些都是用顯色和形色來表示風。為什麼這個蘊（skandha）中，無表色在後面才被說成是色法呢？
【English Translation】 English version:
Speech arises from this. Although unmanifested form (Avijñapti-rupa) has the nature of form-karma, it is like manifested form-karma, but it does not cause others to understand through expression, hence it is called 'unmanifested'. 'The speaker' clarifies that this is the view of the Sthavira school. Briefly, manifested form-karma and the good or bad form arising from meditation are called 'unmanifested'. Since it is said that unmanifested form is created by the four great elements (Mahabhuta), what are the four great elements? The verse says:
'The great elements are the four realms, namely earth (Prthivi), water (Ap), fire (Tejas), and wind (Vayu), which accomplish the functions of sustaining, etc., with the characteristics of solidity, moisture, warmth, and motion.'
Discussion: Earth, water, fire, and wind can maintain their own characteristics and the forms they create, hence they are called 'realms'. These four realms are also called 'great elements' because all other forms depend on them. Their nature is broad, or in the increasing aggregates of earth, etc., their shapes are large, or they can produce various great functions. What functions can these four great elements accomplish? In order, they can accomplish the four functions of 'sustaining', 'cohesion', 'maturation', and 'growth'. The earth element can 'sustain', the water element can 'cohere', the fire element can 'mature', and the wind element can 'grow'. 'Growth' refers to increasing or flowing. Since the functions are like this, what are their natures? In order, their natures are solidity, moisture, warmth, and motion. The nature of the earth element is solidity, the nature of the water element is moisture, the nature of the fire element is warmth, and the nature of the wind element is motion. From this, it can guide the forms created by the four great elements, causing them to continuously arise and reach other places, like blowing the light of a lamp, hence it is called 'motion'. The Pinnayapada-sastra and the sutras say: 'What is called the wind element (Vayu-dhatu)?' The answer is: 'Lightness and motion.' It also says that lightness is a created form, so the nature of the wind element should be motion. Using the function to reveal the nature, it is also called 'lightness'. What is the difference between the earth element (Prthivi-dhatu) etc., and the earth etc., realms (dhatu)? The verse says:
'Earth refers to visible and shape forms, named according to worldly conceptions; water and fire are also like this, and wind is also a realm.'
Discussion: Earth refers to visible form (Varna-rupa) and shape form (Samsthana-rupa), with the form-ayatana as its nature. According to worldly conceptions, this name is provisionally established. Because people in the world use visible and shape forms to indicate earth, that's why it is said like that. Water (Ap-dhatu) and fire (Tejo-dhatu) are also like this. Wind is the wind element (Vayu-dhatu), and people in the world establish the name of wind based on motion, or like earth etc., named according to worldly conceptions. Wind also has visible and shape forms, so it is said 'also like this'. Just like the worldly saying of black wind, swirling wind, these are all using visible and shape forms to indicate wind. Why in this aggregate (skandha), is unmanifested form mentioned as form later?
由變壞故。如世尊說。苾芻當知。由變壞故名色取蘊。誰能變壞。謂手觸故即便變壞。乃至廣說。變壞即是可惱壞義。故義品中作如是說。
趣求諸欲人 常起于希望 諸欲若不遂 惱壞如箭中
色復云何欲所惱壞。欲所擾惱變壞生故。有說。變礙故名為色。若爾極微應不名色。無變礙故。此難不然。無一極微各處而住。眾微聚集變礙義成。過去未來應不名色。此亦曾當有變礙故。及彼類故。如所燒薪。諸無表色應不名色。有釋。表色有變礙故。無表隨彼亦受色名。譬如樹動影亦隨動。此釋不然。無變礙故。又表滅時無表應滅。如樹滅時影必隨滅。有釋所依大種變礙故。無表業亦得色名。若爾所依有變礙故。眼識等五應亦名色。此難不齊。無表依止大種轉時。如影依樹光依珠寶。眼等五識依眼等時則不如是。唯能為作助生緣故。此影依樹光依寶言。且非符順毗婆沙義。彼宗影等顯色極微。各自依止四大種故。設許影光依止樹寶。而無表色不同彼依。彼許所依大種雖滅而無表色不隨滅故。是故所言未為釋難。復有別釋彼所難言。眼識等五所依不定。或有變礙。謂眼等根。或無變礙。謂無間意。無表所依則不如是。故前所難定為不齊。變礙名色理得成就。頌曰。
此中根與境 許即十處界
【現代漢語翻譯】 現代漢語譯本： 因為會變壞的緣故。正如世尊所說：『比丘們應當知道，因為會變壞的緣故，所以名色（nāma-rūpa，精神與物質）是取蘊（upādānakkhandha，執取之蘊）。』誰能使之變壞呢？就是手的觸碰，會立刻使之變壞，乃至廣說。變壞就是可以被惱亂破壞的意思。所以在《義品》中這樣說： 『追逐各種慾望的人，常常生起希望。如果慾望不能滿足，惱亂就像被箭射中一樣。』 色（rūpa，物質）又如何被慾望惱亂破壞呢？因為慾望的擾亂，變壞而生。有人說，因為會變化阻礙，所以稱為色。如果這樣，極微（paramāṇu，最小的物質單位）就不應該稱為色，因為它沒有變化阻礙。這個責難不對。因為沒有一個極微是單獨存在的，眾多極微聚集在一起，就形成了變化阻礙的意義。過去和未來也不應該稱為色嗎？因為它們曾經或將會有變化阻礙，並且與現在之色同類。就像被燒過的柴火一樣。那些無表色（avijñapti-rūpa，無表色）不應該稱為色嗎？有一種解釋是，表色（vijñapti-rūpa，表色）有變化阻礙，無表色隨著表色也接受色的名稱。譬如樹動，影子也隨著動。這種解釋不對，因為無表色沒有變化阻礙。而且表色滅時，無表色應該也滅，就像樹滅時，影子必定隨著滅一樣。有一種解釋是，因為所依的大種（mahābhūta，四大元素）有變化阻礙，所以無表業也得到色的名稱。如果這樣，因為所依的有變化阻礙，眼識（cakṣu-vijñāna，眼識）等五識也應該稱為色。這個責難不對等。無表色依止大種轉變時，就像影子依止樹，光依止珠寶。眼等五識依止眼等時則不是這樣，只能作為助生的因緣。『影子依止樹，光依止寶』這種說法，並不符合毗婆沙（Vibhāṣā，論藏）的意義。他們認為影子等是顯色極微，各自依止四大種。即使允許影子和光依止樹和寶，無表色也不同於它們所依止的。他們認為所依的大種即使滅了，無表色也不會隨著滅。所以前面的話並沒有解釋清楚這個難題。還有一種別的解釋來回答他們所說的難題：眼識等五識所依止的不確定，或者有變化阻礙，比如眼等根（indriya，根），或者沒有變化阻礙，比如無間意（anantarika-manas，無間滅意）。無表色所依止的則不是這樣。所以前面的責難一定是不對等的。變化阻礙稱為色，這個道理才能成立。頌說： 『這裡所說的根和境，就是十處（daśa āyatanāni，十處）和界（dhātu，界）。』
【English Translation】 English version: It is because of decay. As the World Honored One said: 'Bhikkhus, you should know that because of decay, form and name (nāma-rūpa, mind and matter) are called grasping aggregates (upādānakkhandha, aggregates of clinging).' Who can cause this decay? It is the touch of the hand that immediately causes decay, and so on. Decay means that which can be troubled and destroyed. Therefore, it is said in the 'Meaning Chapter': 'Those who pursue desires constantly give rise to hope. If desires are not fulfilled, the vexation is like being struck by an arrow.' How is form (rūpa, matter) troubled and destroyed by desire? Because of the disturbance of desire, it decays and arises. Some say that it is called form because it changes and obstructs. If so, the ultimate particle (paramāṇu, the smallest unit of matter) should not be called form, because it does not change or obstruct. This objection is not valid. Because no single ultimate particle exists alone; when many ultimate particles gather together, the meaning of change and obstruction is formed. Should the past and future not be called form? Because they once had or will have change and obstruction, and are of the same kind as present form, like burnt firewood. Should those non-manifest forms (avijñapti-rūpa, non-revealing form) not be called form? One explanation is that manifest forms (vijñapti-rūpa, revealing form) have change and obstruction, and non-manifest forms also receive the name of form along with them. For example, when a tree moves, its shadow also moves. This explanation is not correct, because non-manifest forms do not have change and obstruction. Moreover, when manifest form ceases, non-manifest form should also cease, just as when a tree ceases, its shadow must also cease. One explanation is that because the supporting great elements (mahābhūta, the four great elements) have change and obstruction, non-manifest karma also obtains the name of form. If so, because the supporting elements have change and obstruction, the five consciousnesses such as eye-consciousness (cakṣu-vijñāna, eye-consciousness) should also be called form. This objection is not equal. When non-manifest form relies on the transformation of the great elements, it is like a shadow relying on a tree, or light relying on a jewel. The five consciousnesses such as eye-consciousness are not like this when they rely on the eye, etc.; they can only act as supporting conditions for arising. The statement 'a shadow relies on a tree, light relies on a jewel' does not conform to the meaning of the Vibhāṣā (Vibhāṣā, Commentary). They believe that shadows, etc., are subtle particles of visible form, each relying on the four great elements. Even if it is allowed that shadows and light rely on trees and jewels, non-manifest form is different from what they rely on. They believe that even if the supporting great elements cease, non-manifest form will not cease along with them. Therefore, the previous words have not clearly explained this difficulty. There is another explanation to answer their stated difficulty: the support of the five consciousnesses such as eye-consciousness is uncertain; either there is change and obstruction, such as the sense organs (indriya, sense faculties) like the eye, etc., or there is no change and obstruction, such as the immediately preceding mind (anantarika-manas, immediately ceasing mind). The support of non-manifest form is not like this. Therefore, the previous objection is certainly not equal. The principle that change and obstruction are called form can be established. The verse says: 'Here, the sense organs and objects are considered to be the ten sense bases (daśa āyatanāni, ten sense bases) and realms (dhātu, realms).'
論曰。此前所說色蘊性中。許即根境為十處界。謂于處門立為十處。眼處色處廣說乃至身處觸處。若於界門立為十界。眼界色界廣說乃至身界觸界。已說色蘊並立處界。當說受等三蘊處界。頌曰。
受領納隨觸 想取像為體 四餘名行蘊 如是受等三 及無表無為 名法處法界
論曰。受蘊謂三。領納隨觸。即樂及苦不苦不樂。此復分別成六受身。謂眼觸所生受乃至意觸所生受。想蘊謂能取像為體。即能執取青黃長短男女怨親苦樂等相。此復分別成六想身。應如受說。除前及后色受想識。餘一切行名為行蘊。然薄伽梵于契經中說六思身為行蘊者。由最勝故。所以者何。行名造作。思是業性造作義強。故為最勝。是故佛說若能造作有漏有為名行取蘊。若不爾者。余心所法及不相應。非蘊攝故。應非苦集。則不可為應知應斷。如世尊說。若於一法未達未知。我說不能作苦邊際。未斷未滅說亦如是。是故定應許除四蘊余有為行皆行蘊攝。即此所說受想行蘊。及無表色。三種無為。如是七法。于處門中立為法處。于界門中立為法界。已說受等三蘊處界。當說識蘊並立處界。頌曰。
識謂各了別 此即名意處 及七界應知 六識轉為意
論曰。各各了別彼彼境界。總取境相故名識蘊。此復
【現代漢語翻譯】 現代漢語譯本： 論中說，前面所說的色蘊的性質中，允許根和境就是十處界（十處：眼、耳、鼻、舌、身、意、色、聲、香、味、觸；十八界：眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界）。也就是說，在處門中，建立為十處，即眼處、色處，廣泛地說乃至身處、觸處。如果在界門中，建立為十界，即眼界，廣泛地說乃至身界、觸界。已經說了色蘊以及建立的處界，下面應當說受、想、行三蘊的處界。 頌說： 受是領納，隨順於觸；想以取像為體；除了前面說的四蘊，其餘的稱為行蘊。像這樣，受、想、行三蘊，以及無表色、無為法，稱為法處、法界。 論中說，受蘊是指三種，即領納隨順於觸，也就是樂受、苦受、不苦不樂受（舍受）。這又可以分別成為六受身，即眼觸所生的受，乃至意觸所生的受。想蘊是指能夠取像為體，即能夠執取青、黃、長、短、男女、怨、親、苦、樂等相。這又可以分別成為六想身，應該像受一樣解說。除了前面的色、受、想、識，其餘的一切行為稱為行蘊。然而，薄伽梵（Bhagavan，世尊）在契經中說六思身（六思身：眼觸所生思、耳觸所生思、鼻觸所生思、舌觸所生思、身觸所生思、意觸所生思）為行蘊，是因為思最為殊勝。為什麼這樣說呢？行是指造作，思是業的性質，造作的意義強烈，所以最為殊勝。因此，佛說如果能夠造作有漏有為的，就稱為行取蘊。如果不是這樣，其餘的心所法以及不相應行法，因為不屬於蘊所攝，就不應該是苦和集，那麼就不可以作為應該知道和應該斷除的。就像世尊所說，如果對於一個法沒有通達沒有知曉，我說不能作苦的邊際，沒有斷除沒有滅盡，說也是這樣。因此，一定應該允許除了四蘊以外，其餘的有為行都屬於行蘊所攝。就是這裡所說的受、想、行蘊，以及無表色，三種無為法。像這樣七法，在處門中建立為法處，在界門中建立為法界。已經說了受等三蘊的處界，下面應當說識蘊以及建立的處界。 頌說： 識是指各自了別，這就是意處，以及七界，應當知道。六識轉變成為意。 論中說，各自了別那些境界，總的來說取境界的相，所以稱為識蘊。這又可以...
【English Translation】 English version: The treatise says: In the nature of the Skandha of Form (色蘊), as previously stated, it is accepted that the roots and objects are the Ten Fields and Dhatus (十處界). That is, in terms of the 'gates of Fields' (處門), they are established as the Ten Fields (十處), namely the Eye Field (眼處), the Form Field (色處), and so on, extensively speaking, up to the Body Field (身處) and the Touch Field (觸處). In terms of the 'gates of Dhatus' (界門), they are established as the Ten Dhatus (十界), namely the Eye Dhatu (眼界), and so on, extensively speaking, up to the Body Dhatu (身界) and the Touch Dhatu (觸界). Having discussed the Skandha of Form and its established Fields and Dhatus, we shall now discuss the Fields and Dhatus of the three Skandhas of Feeling, etc. The verse says: 'Feeling (受) is reception, following contact; Conception (想) takes the image as its essence; The remaining four are called the Skandha of Volition (行蘊); Thus, these three, Feeling, etc., And unmanifest form (無表色), and the unconditioned (無為), Are called the Field of Dharma (法處) and the Dhatu of Dharma (法界).' The treatise says: The Skandha of Feeling (受蘊) refers to three types: reception following contact, namely pleasure, pain, and neither-pleasure-nor-pain (indifference). This is further differentiated into six bodies of feeling, namely the feeling arising from eye-contact, and so on, up to the feeling arising from mind-contact. The Skandha of Conception (想蘊) refers to the ability to grasp images as its essence, that is, the ability to grasp the characteristics of blue, yellow, long, short, male, female, enemy, friend, suffering, pleasure, and so on. This is further differentiated into six bodies of conception, which should be explained in the same way as feeling. Apart from the preceding Form (色), Feeling (受), Conception (想), and Consciousness (識), all other activities are called the Skandha of Volition (行蘊). However, the Bhagavan (薄伽梵, the World-Honored One) in the Sutras speaks of the six bodies of volition (六思身, the volitions arising from contact with the eye, ear, nose, tongue, body, and mind) as the Skandha of Volition, because volition is the most superior. Why is this so? 'Volition' means creation, and 'thought' is the nature of karma, the meaning of creation is strong, so it is the most superior. Therefore, the Buddha said that if one can create defiled and conditioned things, it is called the Skandha of Volition. If not, the remaining mental factors and non-associated formations, because they are not included in the Skandhas, should not be suffering and accumulation, then they cannot be what should be known and what should be abandoned. Just as the World-Honored One said, 'If one has not understood or known one dharma, I say that one cannot make an end to suffering; not having abandoned or extinguished it, I also say the same.' Therefore, it must be allowed that apart from the four Skandhas, all other conditioned activities are included in the Skandha of Volition. That is, the Skandhas of Feeling, Conception, and Volition mentioned here, as well as unmanifest form (無表色), and the three unconditioned dharmas (無為法). These seven dharmas are established as the Field of Dharma (法處) in the 'gates of Fields' (處門), and as the Dhatu of Dharma (法界) in the 'gates of Dhatus' (界門). Having discussed the Fields and Dhatus of the three Skandhas of Feeling, etc., we shall now discuss the Skandha of Consciousness and its established Fields and Dhatus. The verse says: 'Consciousness (識) means each individually distinguishes; This is called the Field of Mind (意處), And the seven Dhatus (七界), should be known; The six consciousnesses transform into mind (意).' The treatise says: Each individually distinguishes those objects, and generally grasps the characteristics of the objects, so it is called the Skandha of Consciousness (識蘊). This again can...
差別有六識身。謂眼識身至意識身。應知如是所說識蘊。于處門中立為意處。于界門中立為七界。謂眼識界至意識界。即此六識轉為意界。如是此中所說五蘊。即十二處並十八界。謂除無表諸餘色蘊即名十處。亦名十界。受想行蘊無表無為總名法處。亦名法界。應知識蘊即名意處。亦名七界。謂六識界及與意界。豈不識蘊唯六識身。異此說何復為意界。更無異法。即於此中頌曰。
由即六識身 無間滅為意
論曰。即六識身無間滅已。能生后識故名意界。謂如此子即名余父。又如此果即名餘種。若爾實界應唯十七或唯十二。六識與意更相攝故。何緣得立十八界耶。頌曰。
成第六依故 十八界應知
論曰。如五識界。別有眼等五界為依。第六意識無別所依。為成此依故說意界。如是所依能依境界。應知各六界成十八。若爾無學最後念心應非意界。此無間滅后識不生。非意界故。不爾。此已住意性故。闕余緣故后識不生。此中蘊攝一切有為。取蘊唯攝一切有漏。處界總攝一切法盡。別攝如是。總攝云何。頌曰。
總攝一切法 由一蘊處界 攝自性非余 以離他性故
論曰。由一色蘊意處法界。應知總攝一切法盡。謂于諸處就勝義說。唯攝自性不攝他性。所以者何。法與他性恒
【現代漢語翻譯】 現代漢語譯本 差別在於六識身，即眼識身至意識身。應當瞭解，如此所說的識蘊，在處門中被立為意處（manayatana, 意識的場所），在界門中被立為七界，即眼識界至意識界。這六識轉變為意界（manodhatu, 意識的元素）。如此，這裡所說的五蘊，即十二處並十八界。也就是說，除了無表色之外，其餘的色蘊被稱為十處，也稱為十界。受蘊、想蘊、行蘊、無表色和無為法總稱為法處（dhammayatana, 法的場所），也稱為法界（dhammadhatu, 法的元素）。應當瞭解，識蘊被稱為意處，也稱為七界，即六識界以及意界。難道識蘊僅僅是六識身嗎？除此之外，又說什麼才是意界呢？沒有其他的法了。對此，頌文說： 『由即六識身，無間滅為意。』 論曰：即六識身無間斷滅之後，能夠產生后識，所以稱為意界。就像這個兒子被稱為另一個父親，又像這個果實被稱為另一個種子。如果這樣，那麼真實的界應該只有十七個或者只有十二個，因為六識與意互相包含。為什麼能夠成立十八界呢？頌文說： 『成第六依故，十八界應知。』 論曰：就像五識界，分別有眼等五界作為所依。第六意識沒有其他的所依，爲了成就這個所依，所以說意界。像這樣，所依、能依、境界，應當瞭解各自有六界，成就十八界。如果這樣，那麼無學（asaiksha, 阿羅漢）最後念頭的心，應該不是意界，因為這個無間斷滅之後，后識不產生，所以不是意界。不是這樣的。這是因為已經安住于意性，缺少其他的因緣，所以後識不產生。這裡，蘊包含一切有為法，取蘊僅僅包含一切有漏法。處和界總攝一切法。分別攝取是這樣，總攝取又如何呢？頌文說： 『總攝一切法，由一蘊處界，攝自性非余，以離他性故。』 論曰：由一個色蘊、意處、法界，應當瞭解總攝一切法。也就是說，在諸處中，就勝義（paramartha, 究竟真實）而言，僅僅攝取自性，不攝取他性。為什麼呢？法與他性總是
【English Translation】 English version The difference lies in the six Vijnana-kayas (consciousness aggregates), namely the eye-consciousness aggregate up to the mind-consciousness aggregate. It should be understood that the Vijnana-skandha (consciousness aggregate) thus spoken of is established as the Manayatana (sense-sphere of mind, the place of consciousness) in the Ayatana-mukha (sense-sphere perspective), and as the seven Dhatus (elements) in the Dhatu-mukha (element perspective), namely the eye-consciousness element up to the mind-consciousness element. These six consciousnesses transform into the Manodhatu (mind element). Thus, the five Skandhas (aggregates) spoken of here are the twelve Ayatanas (sense-spheres) and the eighteen Dhatus (elements). That is to say, except for Avijnapti-rupa (non-revealing form), the remaining Rupa-skandha (form aggregate) is called the ten Ayatanas, and also called the ten Dhatus. The Vedana-skandha (feeling aggregate), Samjna-skandha (perception aggregate), Samskara-skandha (volition aggregate), Avijnapti-rupa, and Asamskrta-dharma (unconditioned dharma) are collectively called the Dharmayatana (sense-sphere of dharma, the place of phenomena), and also called the Dharmadhatu (dharma element). It should be understood that the Vijnana-skandha is called the Manayatana, and also called the seven Dhatus, namely the six Vijnana-dhatus (consciousness elements) and the Manodhatu. Is it not that the Vijnana-skandha is merely the six Vijnana-kayas? Apart from this, what else is said to be the Manodhatu? There is no other dharma. Regarding this, the verse says: 'Because the immediate cessation of the six Vijnana-kayas is the mind.' The treatise says: Because the immediate cessation of the six Vijnana-kayas can produce subsequent consciousness, it is called the Manodhatu. Just as this son is called another father, and just as this fruit is called another seed. If so, then the real Dhatus should only be seventeen or only twelve, because the six consciousnesses and the mind mutually contain each other. Why can eighteen Dhatus be established? The verse says: 'Because it becomes the sixth basis, the eighteen Dhatus should be known.' The treatise says: Just as the five Vijnana-dhatus separately have the five Dhatus such as the eye as their basis. The sixth consciousness has no other basis. In order to accomplish this basis, the Manodhatu is spoken of. Like this, the basis, the dependent, and the object, it should be understood that each has six Dhatus, accomplishing the eighteen Dhatus. If so, then the last thought of an Arhat (asaiksha, one beyond learning) should not be the Manodhatu, because after this immediate cessation, subsequent consciousness does not arise, so it is not the Manodhatu. It is not like that. This is because it has already abided in the nature of mind, and because other conditions are lacking, subsequent consciousness does not arise. Here, the Skandhas include all conditioned dharmas, and the Upadana-skandhas (grasping aggregates) only include all defiled dharmas. The Ayatanas and Dhatus totally include all dharmas. Separate inclusion is like this, how about total inclusion? The verse says: 'Totally including all dharmas, by one Skandha, Ayatana, and Dhatu, it includes its own nature and not others, because it is separate from other natures.' The treatise says: By one Rupa-skandha, Manayatana, and Dharmadhatu, it should be understood that all dharmas are totally included. That is to say, among the Ayatanas, in terms of Paramartha (ultimate truth), only its own nature is included, and not other natures. Why is that? Dharma and other natures are always
相離故。此離於彼。而言攝者。其理不然。且如眼根。唯攝色蘊眼處眼界苦集諦等。是彼性故。不攝余蘊余處界等。離彼性故。若於諸處就世俗說。應知亦以余法攝余。如四攝事攝徒眾等。眼耳鼻三處各有二。何緣界體非二十一。此難非理。所以者何。頌曰。
類境識同故 雖二界體一
論曰。類同者。謂二處同是眼自性故。境同者。謂二處同用色為境故。識同者。謂二處同爲眼識依故。由此眼界雖二而一。耳鼻亦應如是安立。若爾何緣生依二處。頌曰。
然為令端嚴 眼等各生二
論曰。為所依身相端嚴故。界體雖一而兩處生。若眼耳根處唯生一。鼻無二穴身不端嚴。此釋不然。若本來爾誰言醜陋。又貓鴟等雖生二處有何端嚴。若爾三根何緣生二。為所發識明瞭端嚴。現見世間。閉一目等了別色等便不分明。是故三根各生二處。已說諸蘊及處界攝。當說其義。此蘊處界別義云何。頌曰。
聚生門種族 是蘊處界義
論曰。諸有為法和合聚義是蘊義。如契經言。諸所有色。若過去若未來若現在。若內若外。若粗若細。若劣若勝。若遠若近。如是一切略為一聚。說名色蘊。由此聚義蘊義得成。於此經中。無常已滅名過去。若未已生名未來。已生未謝名現在。自身名內。所餘名外。
【現代漢語翻譯】 現代漢語譯本 因為它們是相互分離的。如果因為這個分離於彼，就說它們被包含，這個道理是不成立的。例如眼根（cakṣurindriya，視覺器官），只包含色蘊（rūpa-skandha，物質之集合）、眼處（cakṣurāyatana，眼感官的領域）、眼界（cakṣur-dhātu，眼識的元素）、苦集諦（duḥkha-samudaya-satya，苦的起因的真理）等等，因為這些是它的自性。它不包含其他的蘊、處、界等等，因為它們不是它的自性。如果就世俗的觀點來說諸處，應該知道也可以用其他法來包含其他法，例如四攝事（catuḥ-saṃgrahavastu，佈施、愛語、利行、同事）包含徒眾等等。眼、耳、鼻三處各有二，為什麼界（dhātu，元素）的自體不是二十一？這個責難是不合理的。為什麼呢？頌曰：
『類別、境、識相同，所以雖然是二，界的自體是一。』
論曰：類別相同，是指二處（眼睛的兩個部位）同是眼自性。境相同，是指二處都用色（rūpa，顏色、形狀）作為對象。識相同，是指二處同爲眼識（cakṣur-vijñāna，視覺意識）的所依。因此，眼界雖然是二，但實際上是一。耳和鼻也應該這樣安立。如果這樣，為什麼生起所依是二處呢？頌曰：
『然而爲了使端正莊嚴，眼等各自生二。』
論曰：爲了使所依之身（身體）的相貌端正莊嚴，界的自體雖然是一，但生出兩個處。如果眼和耳根處只生一個，鼻子沒有兩個孔，身體就不端正莊嚴。這個解釋是不對的。如果本來就是這樣，誰說醜陋呢？而且貓頭鷹等雖然生出兩個處，有什麼端正莊嚴呢？如果這樣，為什麼三個根（眼、耳、鼻）生出兩個？爲了使所發之識（意識）明瞭端嚴。現在看到世間，閉上一隻眼睛等等，了別顏色等等就不分明。所以三個根各自生出兩個處。已經說了諸蘊、處、界的包含關係，下面當說它們的意義。這些蘊、處、界的個別意義是什麼？頌曰：
『聚集、生門、種族，是蘊、處、界的意義。』
論曰：諸有為法（saṃskṛta-dharma，因緣和合而成的法）和合聚集的意義是蘊的意義。如契經（sūtra，佛經）所說：『所有色，無論是過去、未來、現在，無論是內、外，無論是粗、細，無論是劣、勝，無論是遠、近，如是一切略為一聚，說名為色蘊。』由此聚集的意義，蘊的意義得以成立。在這部經中，無常已滅名為過去，如果未已生名為未來，已生未謝名為現在。自身名內，其餘名外。
【English Translation】 English version Because they are mutually separate. If, because of this separation from that, it is said that they are included, this reasoning is not valid. For example, the eye-organ (cakṣurindriya, visual faculty) only includes the aggregate of form (rūpa-skandha, collection of matter), the eye-sphere (cakṣurāyatana, field of the eye sense), the eye-element (cakṣur-dhātu, element of eye-consciousness), the truth of suffering and its origin (duḥkha-samudaya-satya, the truth of the arising of suffering), etc., because these are its nature. It does not include other aggregates, spheres, elements, etc., because they are not its nature. If, with regard to the spheres, one speaks in conventional terms, it should be understood that other dharmas also include others, such as the four means of conversion (catuḥ-saṃgrahavastu, giving, kind speech, beneficial conduct, and cooperation) include the assembly of disciples, etc. The eye, ear, and nose spheres each have two; why is the substance of the elements (dhātu, elements) not twenty-one? This objection is not reasonable. Why is that? The verse says:
'Because the category, object, and consciousness are the same, although there are two spheres, the substance of the element is one.'
The commentary says: 'The category being the same' means that the two spheres (the two parts of the eye) are the same in being the nature of the eye. 'The object being the same' means that the two spheres both use form (rūpa, color and shape) as their object. 'The consciousness being the same' means that the two spheres are both the basis for eye-consciousness (cakṣur-vijñāna, visual consciousness). Therefore, although the eye-element is two, it is actually one. The ear and nose should also be established in this way. If that is so, why is the basis of arising two spheres? The verse says:
'However, in order to make it upright and dignified, the eyes, etc., each arise as two.'
The commentary says: In order to make the appearance of the body (the body) on which they rely upright and dignified, although the substance of the element is one, two spheres arise. If the eye and ear-organ spheres only arose as one, and the nose did not have two holes, the body would not be upright and dignified. This explanation is not correct. If it were originally like that, who would say it is ugly? Moreover, although cats, owls, etc., arise as two spheres, what uprightness and dignity is there? If that is so, why do the three organs (eye, ear, nose) arise as two? It is in order to make the consciousness (consciousness) that arises from them clear and dignified. Now, seeing in the world, if one closes one eye, etc., the distinguishing of colors, etc., becomes unclear. Therefore, the three organs each arise as two spheres. Having spoken of the inclusion of the aggregates, spheres, and elements, we should now speak of their meaning. What are the individual meanings of these aggregates, spheres, and elements? The verse says:
'Collection, gateway, and lineage are the meanings of aggregate, sphere, and element.'
The commentary says: The meaning of the collection and combination of all conditioned dharmas (saṃskṛta-dharma, phenomena produced by causes and conditions) is the meaning of aggregate. As the sutra (sūtra, Buddhist scripture) says: 'All form, whether past, future, or present, whether internal or external, whether coarse or fine, whether inferior or superior, whether far or near, all of this, briefly as one collection, is called the aggregate of form.' From this meaning of collection, the meaning of aggregate is established. In this sutra, that which is impermanent and has ceased is called past; if it has not yet arisen, it is called future; that which has arisen but has not yet ceased is called present. One's own body is called internal, and the rest is called external.
或約處辯。有對名粗。無對名細。或相待立。若言相待。粗細不成。此難不然。所待異故。待彼為粗未嘗為細。待彼為細未嘗為粗。猶如父子苦集諦等染污名劣。不染名勝。去來名遠。現在名近。乃至識蘊應知亦然。而有差別。謂依五根名粗。唯依意根名細。或約地辯。毗婆沙師所說如是。大德法救復作是言。五根所取名粗色。所餘名細色。非可意者名劣色。所餘名勝色。不可見處名遠色。在可見處名近色。過去等色如自名顯受等亦然。隨所依力應知遠近粗細同前。心心所法生長門義是處義。訓釋詞者。謂能生長心心所法故名為處。是能生長彼作用義。法種族義是界義。如一山中有多銅鐵金銀等族說名多界。如是一身。或一相續有十八類諸法種族名十八界。此中種族是生本義。如是眼等誰之生本。謂自種類同類因故。若爾無為應不名界。心心所法生之本故。有說。界聲表種類義。謂十八法種類自性各別不同名十八界。若言聚義是蘊義者。蘊應假有。多實積集共所成故。如聚如我。此難不然。一實極微亦名蘊故。若爾不應言聚義是蘊義。非一實物有聚義故。有說。能荷重擔義是蘊義。由此世間說肩名蘊。物所聚故。或有說者。可分段義是蘊義。故世有言。汝三蘊還我當與汝。此釋越經。經說聚義是蘊義故。如契經言。諸
【現代漢語翻譯】 現代漢語譯本 或有人提出辯論：有相對比而存在的，稱作『粗』（Olu，粗顯）；沒有相對比而存在的，稱作『細』（Xi，微細）。如果說是相互依存而成立的，那麼粗和細就不能成立。這種責難是不對的，因為所依賴的對象不同。相對於彼事物是粗的，未必相對於其他事物也是細的；相對於彼事物是細的，未必相對於其他事物也是粗的。這就像父子關係、苦集二諦等等。染污的稱作『劣』（Lie，低劣），不染污的稱作『勝』（Sheng，殊勝）。過去的、未來的稱作『遠』（Yuan，遙遠），現在的稱作『近』（Jin，接近）。乃至識蘊（Shi Yun）也應該知道是這樣，而存在差別。也就是說，依賴於五根（Wu Gen）的稱作粗，僅僅依賴於意根（Yi Gen）的稱作細。或者從地的角度來辯論，毗婆沙師（Pi Po Sha Shi）是這樣說的。大德法救（Da De Fa Jiu）又這樣說：五根所取到的稱作粗色（Cu Se），其餘的稱作細色（Xi Se）；不可喜愛的稱作劣色（Lie Se），其餘的稱作勝色（Sheng Se）；不可見之處的稱作遠色（Yuan Se），在可見之處的稱作近色（Jin Se）。過去等等的色法，就像它們的名字所顯示的那樣，受等等也是如此。應該知道，隨著所依賴的力量，遠近粗細與前面所說相同。心心所法（Xin Xin Suo Fa）生長的門徑，就是處（Chu）的含義。訓釋詞義的人說，能夠生長心心所法，所以稱作處，是能夠生長它們的作用的含義。法（Fa）的種族類別，就是界（Jie）的含義。就像一座山中有很多銅、鐵、金、銀等類別，稱作多界。就像一個身體，或者一個相續中有十八類諸法種族，稱作十八界（Shi Ba Jie）。這裡，種族是生長的根本含義。像這樣，眼（Yan）等等是誰的生長的根本呢？是它們自己種類的同類因。如果這樣，無為法（Wu Wei Fa）應該不稱作界，因為它們不是心心所法生長的根本。有人說，界這個詞表達種類的含義，也就是說，十八法種類自性各自不同，稱作十八界。如果說聚合的含義是蘊（Yun）的含義，那麼蘊應該是假有的，因為是多種實體的積聚共同形成的，就像聚集物和我（Wo）。這種責難是不對的，因為一個真實的極微（Ji Wei）也可以稱作蘊。如果這樣，就不應該說聚合的含義是蘊的含義，因為不是一個真實的事物有聚合的含義。有人說，能夠承荷重擔的含義是蘊的含義，因此世間說肩膀稱作蘊，因為物體聚集在那裡。或者有人說，可以分割成段的含義是蘊的含義，所以世間有話說：你把三個蘊還給我，我就給你。這種解釋違背了經文，經文說聚合的含義是蘊的含義。就像契經（Qi Jing）所說，諸...
【English Translation】 English version Someone might raise an objection: That which exists in relation to something else is called 'coarse' (Olu, gross); that which does not exist in relation to something else is called 'subtle' (Xi, fine). If it is said that they are established in mutual dependence, then coarseness and subtlety cannot be established. This objection is not valid, because the objects of dependence are different. That which is coarse relative to one thing is not necessarily subtle relative to another; that which is subtle relative to one thing is not necessarily coarse relative to another. This is like the relationship between father and son, the two truths of suffering and its origin (Ku Ji Er Di), and so on. That which is defiled is called 'inferior' (Lie, low), and that which is undefiled is called 'superior' (Sheng, excellent). That which is past or future is called 'distant' (Yuan, far), and that which is present is called 'near' (Jin, close). Even the aggregate of consciousness (Shi Yun) should be understood in this way, and there are differences. That is to say, that which depends on the five sense organs (Wu Gen) is called coarse, and that which depends only on the mind organ (Yi Gen) is called subtle. Or, one might argue from the perspective of the elements (Dhi), as the Vaibhashikas (Pi Po Sha Shi) say. The Venerable Dharmatrata (Da De Fa Jiu) also says: That which is apprehended by the five sense organs is called coarse form (Cu Se), and the rest is called subtle form (Xi Se); that which is undesirable is called inferior form (Lie Se), and the rest is called superior form (Sheng Se); that which is in an invisible place is called distant form (Yuan Se), and that which is in a visible place is called near form (Jin Se). Forms of the past, and so on, are as their names indicate, and so are feeling (Shou) and so on. It should be understood that, depending on the power of what is relied upon, distance, nearness, coarseness, and subtlety are the same as what was said before. The gateway through which mental states (Xin Xin Suo Fa) grow is the meaning of 'place' (Chu). Those who explain the meaning of words say that it is called 'place' because it can grow mental states, and it is the meaning of being able to grow their functions. The category of dharmas (Fa) is the meaning of 'realm' (Jie). Just as a mountain has many categories of copper, iron, gold, silver, and so on, it is called many realms. Just as a body, or a continuum, has eighteen categories of dharmas, it is called the eighteen realms (Shi Ba Jie). Here, category is the meaning of the root of growth. Like this, whose root of growth are the eye (Yan) and so on? They are the homogeneous cause of their own category. If so, unconditioned dharmas (Wu Wei Fa) should not be called realms, because they are not the root of growth of mental states. Some say that the term 'realm' expresses the meaning of category, that is to say, the eighteen categories of dharmas each have different natures, and are called the eighteen realms. If it is said that the meaning of aggregation is the meaning of 'aggregate' (Yun), then the aggregate should be provisionally existent, because it is formed by the accumulation of many real entities, like a collection and the self (Wo). This objection is not valid, because a single real atom (Ji Wei) can also be called an aggregate. If so, it should not be said that the meaning of aggregation is the meaning of aggregate, because a single real thing does not have the meaning of aggregation. Some say that the meaning of being able to bear a heavy burden is the meaning of aggregate, therefore the world says that the shoulder is called an aggregate, because objects are gathered there. Or some say that the meaning of being able to be divided into segments is the meaning of aggregate, so the world says: 'Return the three aggregates to me, and I will give them to you.' This explanation contradicts the sutras, which say that the meaning of aggregation is the meaning of aggregate. As the sutra (Qi Jing) says, all...
所有色若過去等。廣說如前。若謂此經顯過去等一一色等各別名蘊。是故一切過去色等一一實物各各名蘊。此執非理。故彼經言。如是一切略為一聚說名蘊故。是故如聚。蘊定假有。若爾應許諸有色處亦是假有。眼等極微。要多積聚成生門故。此難非理。多積聚中一一極微。有因用故。若不爾者。根境相助共生識等。應非別處。是則應無十二處別。然毗婆沙作如是說。對法諸師若觀假蘊。彼說極微一界一處一蘊少分。若不觀者。彼說極微即是一界一處一蘊。此應于分假謂有分。如燒少衣亦說燒衣。何故世尊于所知境。由蘊等門作三種說。頌曰。
愚根樂三故 說蘊處界三
論曰。所化有情有三品故。世尊為說蘊等三門。傳說。有情愚有三種。或愚心所總執為我。或唯愚色。或愚色心。根亦有三。謂利中鈍。樂亦三種。謂樂略中及廣文故。如其次第世尊為說蘊處界三。何緣世尊說余心所總置行蘊。別分受想為二蘊耶。頌曰。
諍根生死因 及次第因故 于諸心所法 受想別為蘊
論曰。諍根有二。謂著諸欲及著諸見。此二受想。如其次第為最勝因。味受力故貪著諸欲。倒想力故貪著諸見。又生死法以受及想為最勝因。由耽著受起倒想故。生死輪迴。由此二因及后當說次第因故。應知別立受
【現代漢語翻譯】 現代漢語譯本： 所有色，如果指過去等，詳細的解釋如同前面所說。如果有人認為這部經文顯示過去等每一個色等各自有名為蘊（skandha，構成存在的要素）。因此，一切過去的色等每一個真實的事物各自名為蘊。這種執著是不合理的。所以那部經文說：『像這樣一切略微聚集在一起，就說名為蘊。』因此，就像聚集一樣，蘊一定是假有的。如果這樣，就應該承認所有有色的處（āyatana，感覺的來源）也是假有的。眼等極微（paramāṇu，最小的物質單位），需要多次積聚才能成為生門。這個責難是不合理的。多次積聚中，每一個極微都有其作用。如果不是這樣，根（indriya，感覺器官）、境（viṣaya，感覺對像）相互幫助共同產生識（vijñāna，意識）等，應該不是在不同的地方。這樣就應該沒有十二處（dvādaśāyatana，十二種感覺來源）的區別了。然而，毗婆沙（Vibhāṣā，註釋）這樣說：對法（Abhidharma，論藏）的諸位論師，如果觀察假蘊，他們說極微是一個界（dhātu，元素）、一個處、一個蘊的少部分。如果不觀察，他們說極微就是一個界、一個處、一個蘊。這應該是在區分假的時候，說有部分，就像燒少量的衣服也說燒衣服。為什麼世尊（Śākyamuni，釋迦牟尼）對於所知的境界，通過蘊等門類作三種說法呢？頌文說： 『愚癡、根器、喜好有三種，所以說蘊、處、界有三種。』 論述說：因為所教化的有情（sattva，眾生）有三種品類，所以世尊為他們說了蘊等三種門類。傳說，有情的愚癡有三種，或者愚癡於心所（caitta，心理活動）總的執著為我（ātman，自我），或者僅僅愚癡於色（rūpa，物質），或者愚癡於色和心。根器也有三種，即利根、中根、鈍根。喜好也有三種，即喜歡簡略的、中等的以及廣博的文章。世尊按照這些次第，為他們說了蘊、處、界三種。為什麼世尊把其餘的心所總的放在行蘊（saṃskāra-skandha，意志）中，而特別把受（vedanā，感受）和想（saṃjñā，概念）分為兩個蘊呢？頌文說： 『因為是諍論的根源、生死的因，以及次第的原因，所以在所有心所法中，受和想分別成為蘊。』 論述說：諍論的根源有兩種，即執著于各種慾望和執著于各種見解。這兩種受和想，按照次第，是它們最殊勝的原因。因為貪圖感受的力量，所以貪著各種慾望；因為顛倒想法的力量，所以貪著各種見解。又，生死之法以受和想為最殊勝的原因。由於耽著于受而產生顛倒的想法，所以生死輪迴。由於這兩個原因以及後面將要說的次第的原因，應該知道分別設立受
【English Translation】 English version: All rūpa (form), if referring to the past, etc., the detailed explanation is as before. If someone thinks that this scripture shows that each rūpa, etc., of the past, etc., has its own name as skandha (aggregates, the elements constituting existence). Therefore, each real thing of all past rūpa, etc., is individually named skandha. This attachment is unreasonable. Therefore, that scripture says: 'Like this, all are slightly gathered together, and it is said to be named skandha.' Therefore, like a gathering, skandha must be provisionally existent. If so, it should be admitted that all colored āyatana (sense sources) are also provisionally existent. The paramāṇu (ultimate particles) of the eye, etc., need to be accumulated many times to become a gate of birth. This difficulty is unreasonable. In multiple accumulations, each paramāṇu has its causal function. If not, the indriya (sense organs) and viṣaya (sense objects) helping each other to jointly produce vijñāna (consciousness), etc., should not be in different places. Then there should be no distinction of the dvādaśāyatana (twelve sense sources). However, the Vibhāṣā (commentary) says this: The Abhidharma (doctrines) masters, if they observe the provisional skandha, they say that the paramāṇu is a small part of one dhātu (element), one āyatana, and one skandha. If they do not observe, they say that the paramāṇu is one dhātu, one āyatana, and one skandha. This should be when distinguishing the provisional, saying that there is a part, just like burning a small amount of clothing is also said to be burning clothing. Why does Śākyamuni (the World-Honored One) make three kinds of statements about the knowable realm through the doors of skandha, etc.? The verse says: 'Because of the three kinds of ignorance, faculties, and preferences, the three, skandha, āyatana, and dhātu are spoken of.' The treatise says: Because the sattva (sentient beings) to be taught have three categories, the World-Honored One spoke of the three doors of skandha, etc., for them. It is said that sentient beings have three kinds of ignorance, either being ignorant of the caitta (mental activities) and generally clinging to ātman (self), or only being ignorant of rūpa (form), or being ignorant of rūpa and mind. There are also three kinds of faculties, namely sharp, medium, and dull. There are also three kinds of preferences, namely liking brief, medium, and extensive texts. According to these sequences, the World-Honored One spoke of the three, skandha, āyatana, and dhātu, for them. Why did the World-Honored One put the remaining caitta in the saṃskāra-skandha (volitional formations), and especially divide vedanā (feeling) and saṃjñā (perception) into two skandhas? The verse says: 'Because they are the root of disputes, the cause of birth and death, and the reason for the sequence, among all caitta dharmas, vedanā and saṃjñā are separately made into skandhas.' The treatise says: There are two roots of disputes, namely attachment to various desires and attachment to various views. These two, vedanā and saṃjñā, are the most excellent causes in sequence. Because of the power of craving feelings, one clings to various desires; because of the power of inverted perceptions, one clings to various views. Also, the dharma of birth and death takes vedanā and saṃjñā as the most excellent causes. Because of clinging to feelings and generating inverted perceptions, saṃsāra (the cycle of birth and death) occurs. Because of these two causes and the sequential cause to be discussed later, it should be known that vedanā is separately established
想為蘊。其次第因。鄰次當辯。何故無為說在處界。非蘊攝耶。頌曰。
蘊不攝無為 義不相應故
論曰。三無為法不可說在色等蘊中。與色等義不相應故。謂體非色乃至非識。亦不可說為第六蘊。彼與蘊義不相應故。聚義是蘊。如前具說。謂無為法。非如色等有過去等品類差別可略一聚名無為蘊。又言取蘊為顯染依。染凈二依蘊言所顯。無為於此二義都無。義不相應故不立蘊。有說。如瓶破非瓶。如是蘊息應非蘊。彼于處界例應成失。如是已說諸蘊廢立。當說次第。頌曰。
隨粗染器等 界別次第立
論曰。色有對故諸蘊中粗。無色中粗唯受行相。故世說我手等痛言。待二想粗。男女等想易了知故。行粗過識。貪瞋等行易了知故。識最為細。總取境相難分別故。由此隨粗立蘊次第。或從無始生死已來。男女於色更相愛樂。此由耽著樂受味故。耽受復因倒想生故。此倒想生由煩惱故。如是煩惱依識而生。此及前三皆染污識。由此隨染立蘊次第。或色如器。受類飲食。想同助味。行似廚人。識喻食者。故隨器等立蘊次第。或隨界別立蘊次第。謂欲界中有諸妙欲。色相顯了。色界靜慮有勝喜等。受相顯了。三無色中取空等相。想相顯了。第一有中思最為勝。行相顯了。此即識住。識住其中顯似世
【現代漢語翻譯】 現代漢語譯本：想蘊（Saṃjñāskandha，指感覺和認知）是這樣。其次第的因由，應當辨明相鄰的次序。為什麼無為法（Asaṃskṛta，指不生不滅的永恒狀態）被說在處界（Āyatana-dhātu，指感覺的來源和元素），而不是被攝入蘊（Skandha，指構成存在的五種要素）呢？頌文說：
『蘊不攝無為，義不相應故。』
論述：三種無為法（指擇滅無為、非擇滅無為、虛空無為）不可說在色蘊（Rūpaskandha，指物質形態）等蘊中，因為與色蘊等的意義不相應。意思是說，無為法的體性不是色，乃至不是識（Vijñānaskandha，指意識）。也不可說為第六蘊，因為它與蘊的意義不相應。聚集之義是蘊，如前已詳細說明。意思是說，無為法不像色等那樣，有過去等品類差別，可以概括為一個聚集，名為無為蘊。又說，執取蘊是爲了顯示染污的所依。染污和清凈的所依，都由蘊這個詞所顯示。無為法對於這兩種意義都沒有，意義不相應，所以不建立為蘊。有人說，如瓶子破了就不是瓶子，這樣蘊滅了也應該不是蘊。如果這樣，在處界（Āyatana-dhātu）的例子中應該會產生錯誤。像這樣已經說了諸蘊的建立和廢除，接下來應當說次第。頌文說：
『隨粗染器等，界別次第立。』
論述：色蘊（Rūpaskandha）有對礙，所以在諸蘊中最為粗顯。無色蘊中，受蘊（Vedanāskandha，指感受）的行相最為粗顯，所以世俗說『我的手等疼痛』。相對於受蘊，想蘊（Saṃjñāskandha）較為粗顯，因為男女等想容易了知。行蘊（Saṃskāraskandha，指意志和心理活動）比識蘊（Vijñānaskandha）粗顯，因為貪嗔等行容易了知。識蘊最為細微，總括地取境相難以分別。由此，隨粗顯而建立蘊的次第。或者從無始生死以來，男女對於色蘊（Rūpaskandha）更加互相愛戀，這是由於耽著樂受的滋味。耽著樂受又因為顛倒想而生。這種顛倒想的產生是由於煩惱。這些煩惱依識蘊（Vijñānaskandha）而生。這以及前面的三種蘊都染污了識蘊。由此，隨染污而建立蘊的次第。或者色蘊（Rūpaskandha）如器皿，受蘊（Vedanāskandha）類似飲食，想蘊（Saṃjñāskandha）如同佐料，行蘊（Saṃskāraskandha）類似廚師，識蘊（Vijñānaskandha）比喻食客。所以隨器皿等而建立蘊的次第。或者隨界別而建立蘊的次第。意思是說，欲界（Kāmadhātu，指有情眾生有情慾和物質慾望的生存領域）中有各種美妙的慾望，色相顯明。靜慮（Dhyāna，指禪定）中有殊勝的喜悅等，受相顯明。三無色界（Arūpadhātu，指沒有物質形態的禪定境界）中取空等相，想相顯明。第一有（指最高禪定境界）中思最為殊勝，行相顯明。這就是識住（指意識停留的境界），識住其中顯得像世間。
【English Translation】 English version: The Saṃjñāskandha (aggregate of perception) is like this. The reasons for its order should be clearly distinguished in adjacent sequences. Why is Asaṃskṛta (the unconditioned) spoken of in Āyatana-dhātu (spheres and elements), and not included in the Skandha (aggregates)? The verse says:
'The Skandhas do not include the unconditioned, because their meanings are not corresponding.'
Treatise: The three Asaṃskṛta dharmas (unconditioned dharmas) cannot be said to be in the Rūpaskandha (aggregate of form) and other Skandhas, because their meanings do not correspond with those of Rūpaskandha etc. That is to say, their nature is not form, and not even consciousness (Vijñānaskandha). Nor can they be said to be the sixth Skandha, because they do not correspond with the meaning of Skandha. The meaning of aggregation is Skandha, as explained in detail earlier. That is to say, Asaṃskṛta dharmas are not like Rūpa etc., having different categories such as past etc., which can be summarized into one aggregation called Asaṃskṛta Skandha. Moreover, it is said that grasping the Skandhas is to reveal the basis of defilement. The basis of defilement and purity are both revealed by the word Skandha. Asaṃskṛta dharmas have neither of these two meanings, so they are not established as Skandhas because their meanings do not correspond. Some say that just as a broken pot is not a pot, so the cessation of a Skandha should not be a Skandha. If so, there should be errors in the examples of Āyatana-dhātu. Thus, the establishment and abolition of the Skandhas have been discussed. Next, the order should be discussed. The verse says:
'According to coarseness, defilement, vessel, etc., the order is established according to the realms.'
Treatise: Rūpaskandha (aggregate of form) has opposition, so it is the coarsest among the Skandhas. Among the formless Skandhas, the aspect of Vedanāskandha (aggregate of feeling) is the coarsest, so the world says 'My hand etc. hurts'. Compared to Vedanāskandha, Saṃjñāskandha (aggregate of perception) is coarser, because perceptions such as male and female are easily known. Saṃskāraskandha (aggregate of mental formations) is coarser than Vijñānaskandha (aggregate of consciousness), because actions such as greed and anger are easily known. Vijñānaskandha is the most subtle, because it is difficult to distinguish the general grasping of objects. Therefore, the order of the Skandhas is established according to coarseness. Or, from beginningless Saṃsāra (cycle of rebirth), men and women have loved each other more for Rūpaskandha, because they are attached to the taste of pleasant feelings. Attachment to pleasant feelings arises from inverted perceptions. These inverted perceptions arise from afflictions. These afflictions arise from Vijñānaskandha. This and the previous three Skandhas defile Vijñānaskandha. Therefore, the order of the Skandhas is established according to defilement. Or, Rūpaskandha is like a vessel, Vedanāskandha is like food, Saṃjñāskandha is like seasoning, Saṃskāraskandha is like a cook, and Vijñānaskandha is like a diner. Therefore, the order of the Skandhas is established according to vessel etc. Or, the order of the Skandhas is established according to the realms. That is to say, in Kāmadhātu (desire realm), there are various wonderful desires, and the aspects of form are clear. In Dhyāna (meditative absorption), there are excellent joys etc., and the aspects of feeling are clear. In the three Arūpadhātu (formless realms), the aspects of emptiness etc. are taken, and the aspects of perception are clear. In the first existence (highest meditative state), thought is the most excellent, and the aspects of mental formations are clear. This is the abode of consciousness, and the consciousness dwelling in it seems like the world.
間田種次第。是故諸蘊次第如是。由此五蘊無增減過。即由如是諸次第因。離行別立受想二蘊。謂受與想。于諸行中相粗生染。類食同助。二界中強故別立蘊。處界門中應先辨說六根次第。由斯境識次第可知。頌曰。
前五境唯現 四境唯所造 余用遠速明 或隨處次第
論曰。於六根中。眼等前五唯取現境。是故先說。意境不定。三世無為。或唯取一或二三四。所言四境唯所造者。前流至此。五中前四境唯所造。是故先說。身境不定。或取大種。或取造色。或二俱取。余謂前四。如其所應用遠速明。是故先說。謂眼耳根取遠境故。在二先說。二中眼用遠故先說。遠見山河不聞聲故。又眼用速。先遠見人撞擊鐘鼓后聞聲故。鼻舌兩根用俱非遠。先說鼻者。由速明故。如對香美諸飲食時。鼻先嗅香舌後嘗味。或於身中隨所依處上下差別說根次第。謂眼所依最居其上。次耳鼻舌身多居下。意無方處。有即依止諸根生者。故最後說。何緣十處皆色蘊攝。唯於一種立色處名。又十二處體皆是法。唯於一種立法處名。頌曰。
為差別最勝 攝多增上法 故一處名色 一名為法處
論曰。為差別者。為令了知境有境性種種差別。故於色蘊就差別相建立十處不總為一。若無眼等差別想名。而體是色
【現代漢語翻譯】 現代漢語譯本： 間田的生起次第是這樣的。因此，諸蘊的次第就是這樣。由於這個原因，五蘊沒有增減的過失。正是由於這樣的次第原因，才將受蘊和想蘊從行蘊中分離出來單獨設立。這是因為受和想在諸行中顯得粗顯，容易產生染污，並且在類別、食物和助益方面相同。又因為它們在二界（欲界和色界）中力量強大，所以單獨設立為蘊。在處界門中，應該首先辨別說明六根的次第，由此可以瞭解境和識的次第。頌文說： 『前五境唯現，四境唯所造，余用遠速明，或隨處次第。』 論述說：在六根中，眼等前五根只取現在的境界，所以先說。意根的境界不固定，可以取三世（過去、現在、未來）和無為法，或者只取一法，或者二三四法。所說的『四境唯所造』，是指從前流傳到此的五根中的前四根的境界，都只是所造色，所以先說。身根的境界不固定，或者取四大種，或者取所造色，或者二者都取。『余』是指前四根，根據它們的應用，有的能及遠，有的迅速，有的明瞭，所以先說。眼根和耳根能取遠境，所以在二根中先說。在眼耳二根中，眼根的作用更遠，所以先說，因為能遠見山河，卻不能聽到聲音。而且眼根的作用迅速，先遠遠地看到人撞擊鐘鼓，然後才聽到聲音。鼻根和舌根的作用都不是及遠，先說鼻根，是因為它明瞭。例如面對香美的美食，鼻根先聞到香味，舌頭后嚐到味道。或者根據身體所依之處的上下差別來說明根的次第，眼根所依之處最高，其次是耳鼻舌身，多在下方。意根沒有固定的處所，有的就依止諸根而生，所以最後說。為什麼十處都屬於色蘊所攝，唯獨對其中一種設立色處的名稱？又為什麼十二處體性都是法，唯獨對其中一種設立法處的名稱？頌文說： 『為差別最勝，攝多增上法，故一處名色，一名為法處。』 論述說：爲了差別，爲了讓人瞭解境和有境性的種種差別，所以在色蘊中，就其差別相建立十處，而不是總合為一。如果沒有眼等差別想的名稱，而體性是色。
English version: The order of arising of the Ksetra (field/sense base) of Manda is thus. Therefore, the order of the Skandhas (aggregates) is like this. Because of this, there is no fault of increase or decrease in the five Skandhas. It is precisely because of such sequential reasons that the Skandhas of Vedana (feeling) and Samjna (perception) are separated from the Skandha of Samskara (volition/formation) and established independently. This is because Vedana and Samjna appear coarse among the Samskaras, easily generating defilements, and are similar in category, food, and assistance. Moreover, because they are powerful in the two realms (Desire Realm and Form Realm), they are established as separate Skandhas. In the context of Ayatana (sense base) and Dhatu (element), the order of the six Indriyas (sense faculties) should be distinguished and explained first, so that the order of Visaya (sense object) and Vijnana (consciousness) can be understood. The verse says: 'The first five objects are only present, four objects are only created, the rest are used far, fast, and clearly, or follow the order of location.' The treatise says: Among the six Indriyas, the first five, such as the eye, only take present objects, so they are mentioned first. The object of the mind Indriya is not fixed; it can take the three times (past, present, future) and the unconditioned (Asamskrta), or only one Dharma, or two, three, or four Dharmas. The statement 'four objects are only created' refers to the objects of the first four of the five Indriyas that have flowed down to this point, which are all created Rupas (forms), so they are mentioned first. The object of the body Indriya is not fixed; it can take the four great elements (Mahabhuta), or created Rupas, or both. 'The rest' refers to the first four Indriyas, according to their application, some can reach far, some are fast, and some are clear, so they are mentioned first. The eye and ear Indriyas can take distant objects, so they are mentioned first among the two. Among the eye and ear Indriyas, the function of the eye Indriya is farther, so it is mentioned first, because it can see mountains and rivers far away, but cannot hear sounds. Moreover, the function of the eye Indriya is fast, first seeing people striking bells and drums from afar, and then hearing the sound. The functions of the nose and tongue Indriyas are not far-reaching, the nose Indriya is mentioned first because it is clear. For example, when facing fragrant and delicious food, the nose Indriya first smells the fragrance, and the tongue then tastes the flavor. Or, according to the difference in the location of the body, the order of the Indriyas is explained based on the upper and lower positions. The location of the eye Indriya is the highest, followed by the ear, nose, tongue, and body, which are mostly below. The mind Indriya has no fixed location; some arise depending on the Indriyas, so it is mentioned last. Why are the ten Ayatanas (sense bases) all included in the Rupa Skandha (aggregate of form), but only one of them is given the name Rupa Ayatana (sense base of form)? And why are the twelve Ayatanas all Dharmas (phenomena), but only one of them is given the name Dharma Ayatana (sense base of phenomena)? The verse says: 'For the sake of distinction and supremacy, encompassing many superior Dharmas, therefore one Ayatana is named Rupa, and one is named Dharma Ayatana.' The treatise says: For the sake of distinction, to make people understand the various differences between the object and the nature of the object, therefore, in the Rupa Skandha, ten Ayatanas are established based on their distinct characteristics, instead of being combined into one. If there were no names for the distinguishing thoughts of the eye, etc., and the essence is Rupa.
【English Translation】 Modern Chinese translation: The order of arising of the Ksetra (field/sense base) of Manda is thus. Therefore, the order of the Skandhas (aggregates) is like this. Because of this, there is no fault of increase or decrease in the five Skandhas. It is precisely because of such sequential reasons that the Skandhas of Vedana (feeling) and Samjna (perception) are separated from the Skandha of Samskara (volition/formation) and established independently. This is because Vedana and Samjna appear coarse among the Samskaras, easily generating defilements, and are similar in category, food, and assistance. Moreover, because they are powerful in the two realms (Desire Realm and Form Realm), they are established as separate Skandhas. In the context of Ayatana (sense base) and Dhatu (element), the order of the six Indriyas (sense faculties) should be distinguished and explained first, so that the order of Visaya (sense object) and Vijnana (consciousness) can be understood. The verse says: 'The first five objects are only present, four objects are only created, the rest are used far, fast, and clearly, or follow the order of location.' The treatise says: Among the six Indriyas, the first five, such as the eye, only take present objects, so they are mentioned first. The object of the mind Indriya is not fixed; it can take the three times (past, present, future) and the unconditioned (Asamskrta), or only one Dharma, or two, three, or four Dharmas. The statement 'four objects are only created' refers to the objects of the first four of the five Indriyas that have flowed down to this point, which are all created Rupas (forms), so they are mentioned first. The object of the body Indriya is not fixed; it can take the four great elements (Mahabhuta), or created Rupas, or both. 'The rest' refers to the first four Indriyas, according to their application, some can reach far, some are fast, and some are clear, so they are mentioned first. The eye and ear Indriyas can take distant objects, so they are mentioned first among the two. Among the eye and ear Indriyas, the function of the eye Indriya is farther, so it is mentioned first, because it can see mountains and rivers far away, but cannot hear sounds. Moreover, the function of the eye Indriya is fast, first seeing people striking bells and drums from afar, and then hearing the sound. The functions of the nose and tongue Indriyas are not far-reaching, the nose Indriya is mentioned first because it is clear. For example, when facing fragrant and delicious food, the nose Indriya first smells the fragrance, and the tongue then tastes the flavor. Or, according to the difference in the location of the body, the order of the Indriyas is explained based on the upper and lower positions. The location of the eye Indriya is the highest, followed by the ear, nose, tongue, and body, which are mostly below. The mind Indriya has no fixed location; some arise depending on the Indriyas, so it is mentioned last. Why are the ten Ayatanas (sense bases) all included in the Rupa Skandha (aggregate of form), but only one of them is given the name Rupa Ayatana (sense base of form)? And why are the twelve Ayatanas all Dharmas (phenomena), but only one of them is given the name Dharma Ayatana (sense base of phenomena)? The verse says: 'For the sake of distinction and supremacy, encompassing many superior Dharmas, therefore one Ayatana is named Rupa, and one is named Dharma Ayatana.' The treatise says: For the sake of distinction, to make people understand the various differences between the object and the nature of the object, therefore, in the Rupa Skandha, ten Ayatanas are established based on their distinct characteristics, instead of being combined into one. If there were no names for the distinguishing thoughts of the eye, etc., and the essence is Rupa.
立名色處。此為眼等名所簡別。雖標總稱而即別名。又諸色中色處最勝。故立通名。由有對故。手等觸時即便變壞。及有見故。可示在此在彼差別。又諸世間唯於此處同說為色。非於眼等。又為差別立一法處。非於一切。如色應知。又於此中攝受想等眾多法故。應立通名。又增上法。所謂涅槃。此中攝故獨立為法。有餘師說。色處中有二十種色最粗顯故。肉天聖慧三眼境故。獨立色名。法處中有諸法名故。諸法智故。獨立法名。諸契經中。有餘種種蘊及處界名想可得。為即此攝。為離此耶。彼皆此攝。如應當知。且辯攝余諸蘊名想。頌曰。
牟尼說法蘊 數有八十千 彼體語或名 此色行蘊攝
論曰。諸說佛教語為體者。彼說法蘊皆色蘊攝。諸說佛教名為體者。彼說法蘊皆行蘊攝。此諸法蘊其量云何。頌曰。
有言諸法蘊 量如彼論說 或隨蘊等言 如實行對治
論曰。有諸師言。八萬法蘊一一量等法蘊足論。謂彼一一有六千頌。如對法中法蘊足說。或說。法蘊隨蘊等言一一差別數有八萬。謂蘊．處．界．緣起．諦．食．靜慮．無量．無色．解脫．勝處．遍處．覺品．神通．無諍．愿智．無礙解等。一一教門名一法蘊。如實說者。所化有情有貪瞋等八萬行別。為對治彼八萬行故。世
【現代漢語翻譯】 現代漢語譯本 立名色處（Namarupadhatu）。這是用名稱來區分眼等（眼根等）的處所。雖然標明的是總稱，但實際上是各個不同的名稱。而且在各種色法中，色處（Rupadhatu）最為殊勝，所以建立一個通用的名稱。因為它具有對礙性，所以在接觸手等時會立即變壞，並且因為可以被看見，所以可以顯示出在此處和彼處的差別。而且世間上只有在這裡才共同稱之為色，而不是在眼等處。爲了進行區分，設立一個法處（Dharmadhatu），而不是對一切都設立。應該像理解色處一樣理解法處。而且因為這裡包含攝受了想等眾多的法，所以應該建立一個通用的名稱。而且還有增上法，也就是涅槃（Nirvana），因為它也包含在這裡面，所以獨立成為法處。有其他老師說，色處中有二十種色法最為粗顯，而且是肉眼、天眼、聖慧眼三種眼睛的境界，所以獨立稱為色。法處中有諸法的名稱，以及諸法的智慧，所以獨立稱為法。在各種契經（Sutra）中，還有其他各種蘊（Skandha）、處（Ayatana）、界（Dhatu）的名稱可以想到，這些是包含在這裡面，還是獨立於此呢？這些都包含在這裡面，應該如實地理解。首先辨別包含其他的蘊的名稱。 頌曰： 牟尼（Muni，聖者）說法蘊，數量有八十千， 彼體語或名，此色行蘊攝。 論曰： 那些認為佛教的語言為體性的人，他們所說的法蘊（Dharma Skandha）都屬於色蘊（Rupa Skandha）所攝。那些認為佛教的名稱為體性的人，他們所說的法蘊都屬於行蘊（Samskara Skandha）所攝。這些法蘊的數量有多少呢？ 頌曰： 有言諸法蘊，量如彼論說， 或隨蘊等言，如實行對治。 論曰： 有些老師說，八萬法蘊每一個的數量都和《法蘊足論》（Dharma Skandha Pada Sastra）一樣。也就是說，每一個都有六千頌，就像在對法（Abhidharma）中的《法蘊足論》所說的那樣。或者說，法蘊隨著蘊等名稱的不同，每一個的差別數量都有八萬。也就是蘊、處、界、緣起（Pratitya-samutpada）、諦（Satya）、食（Ahara）、靜慮（Dhyana）、無量（Apramana）、無色（Arupa）、解脫（Vimoksha）、勝處（Abhibhayatana）、遍處（Krtsnayatanas）、覺品（Bodhipaksika-dharma）、神通（Abhijnana）、無諍（Arana）、愿智（Pranidhana-jnana）、無礙解（Pratisamvid）等。每一個教門都稱為一個法蘊。如實說來，所教化的有情（Sattva）有貪（Raga）、嗔（Dvesha）等八萬種不同的行為，爲了對治這八萬種行為，世尊才說了八萬法蘊。
【English Translation】 English version Establishing the Namarupa-dhatu (element of name and form). This is to distinguish the locations of the eye, etc. (eye faculty, etc.) by name. Although it indicates a general term, it is actually a specific name. Moreover, among all forms, the Rupa-dhatu (element of form) is the most excellent, so a common name is established. Because it has resistance, it immediately deteriorates upon contact with the hand, etc., and because it can be seen, it can show the difference between being here and there. Moreover, in the world, it is only here that it is commonly referred to as form, not in the eye, etc. In order to distinguish, a Dharma-dhatu (element of dharma) is established, not for everything. The Dharma-dhatu should be understood in the same way as the Rupa-dhatu. Moreover, because it contains and encompasses many dharmas such as thought, a common name should be established. Moreover, there is the supreme dharma, namely Nirvana, and because it is also included here, it independently becomes a Dharma-dhatu. Some other teachers say that among the forms in the Rupa-dhatu, twenty kinds of forms are the most coarse and manifest, and are the objects of the physical eye, the heavenly eye, and the wisdom eye, so they are independently called form. In the Dharma-dhatu, there are the names of dharmas and the wisdom of dharmas, so it is independently called dharma. In various Sutras, there are also various names of Skandhas (aggregates), Ayatanas (sense bases), and Dhatus (elements) that can be thought of. Are these included here, or are they independent of this? These are all included here, and should be understood as they truly are. First, distinguish the names of the other Skandhas that are included. Verse: The Muni (sage) speaks of Dharma Skandhas, their number is eighty thousand, Their essence is language or name, these are included in the Rupa and Samskara Skandhas. Treatise: Those who consider the language of Buddhism to be the essence, their Dharma Skandhas are all included in the Rupa Skandha (aggregate of form). Those who consider the names of Buddhism to be the essence, their Dharma Skandhas are all included in the Samskara Skandha (aggregate of mental formations). What is the quantity of these Dharma Skandhas? Verse: Some say the Dharma Skandhas, their quantity is as the treatise says, Or according to the terms of Skandhas, etc., as the actual practice of counteracting. Treatise: Some teachers say that the quantity of each of the eighty thousand Dharma Skandhas is the same as the Dharma Skandha Pada Sastra. That is to say, each has six thousand verses, as stated in the Dharma Skandha Pada Sastra in the Abhidharma. Or it is said that the Dharma Skandhas differ in number according to the names of the Skandhas, etc., each having eighty thousand. That is, Skandhas, Ayatanas, Dhatus, Pratitya-samutpada (dependent origination), Satya (truths), Ahara (nutriment), Dhyana (meditation), Apramana (immeasurables), Arupa (formless realms), Vimoksha (liberations), Abhibhayatana (conquering the sense spheres), Krtsnayatanas (totality spheres), Bodhipaksika-dharma (factors of enlightenment), Abhijnana (supernormal knowledges), Arana (non-contention), Pranidhana-jnana (wisdom of aspiration), Pratisamvid (analytical knowledge), etc. Each teaching is called a Dharma Skandha. In reality, the sentient beings being taught have eighty thousand different behaviors such as Raga (greed), Dvesha (hatred), etc. In order to counteract these eighty thousand behaviors, the World Honored One spoke of eighty thousand Dharma Skandhas.
尊宣說八萬法蘊。如彼所說八萬法蘊皆此五中二蘊所攝。如是余處諸蘊處界類亦應然。頌曰。
如是余蘊等 各隨其所應 攝在前說中 應審觀自相
論曰。余契經中諸蘊處界。隨應攝在前所說中。如此論中所說蘊等。應審觀彼一一自相。且諸經中說餘五蘊。謂戒定慧解脫解脫智見五蘊。彼中戒蘊此色蘊攝。彼餘四蘊此行蘊攝。又諸經說十遍處等。前八遍處。無貪性故此法處攝。若兼助伴五蘊性故。即此意處法處所攝。攝八勝處應知亦爾。空識遍處。空無邊等四無色處四蘊性故。即此意處法處所攝。五解脫處慧為性故。此法處攝。若兼助伴。即此聲意法處所攝。復有二處。謂無想有情天處。及非想非非想處。初處即此十處所攝。無香味故。后處即此意法處攝。四蘊性故。又多界經說界差別。有六十二。隨其所應當知皆此十八界攝。且彼經中所說六界。地水火風四界已說。空識二界未說其相。為即虛空名為空界。為一切識名識界耶。不爾云何。頌曰。
空界謂竅隙 傳說是明闇 識界有漏識 有情生所依
論曰。諸有門窗及口鼻等。內外竅隙名為空界。如是竅隙云何應知。傳說。竅隙即是明闇。非離明闇竅隙可取。故說空界明闇為體。應知此體不離晝夜。即此說名鄰阿伽色。傳說。阿
【現代漢語翻譯】 現代漢語譯本 尊者宣講了八萬法蘊（dharma-skandha，佛法的不同類別）。正如他所說，這八萬法蘊都包含在這五蘊（skandha，構成個體存在的五種要素，即色、受、想、行、識）中的色蘊和行蘊中。同樣，其他地方提到的蘊、處（ayatana，感覺的來源，即六根和六塵）、界（dhatu，構成經驗世界的要素，即六根、六塵和六識）等類別也應如此理解。偈頌說： 『如此其餘蘊等，各隨其所應，攝在前說中，應審觀自相。』 論曰：其他契經（sutra，佛經）中提到的蘊、處、界，應根據情況包含在前面所說的內容中。就像本論中所說的蘊等，應該仔細觀察它們各自的自性（svalaksana，事物獨特的、不可改變的性質）。例如，在一些經中提到了其他的五蘊，即戒蘊（sila-skandha，道德行為的集合）、定蘊（samadhi-skandha，專注力的集合）、慧蘊（prajna-skandha，智慧的集合）、解脫蘊（vimutti-skandha，從束縛中解脫的集合）和解脫智見蘊（vimutti-jnana-darsana-skandha，對解脫的智慧和洞見的集合）。其中，戒蘊包含在此處的色蘊中，其餘四蘊包含在此處的行蘊中。此外，在一些經中提到了十遍處（dasakasinayatana，十種禪修的境界）等。前八遍處，因為沒有貪慾的性質，所以包含在此處的法處（dharma-ayatana，意識的對象）中。如果包含輔助因素，因為具有五蘊的性質，所以包含在此處的意處（manas-ayatana，意識的根源）和法處中。八勝處（astavimoksa-ayatana，八種解脫的境界）的包含也應如此理解。空遍處（akasa-kasina-ayatana，對虛空的禪修）和識遍處（vijnana-kasina-ayatana，對意識的禪修），以及空無邊處（akasanantyayatana，對無限虛空的禪修）等四無色處（arupa-ayatana，沒有物質形態的禪修境界），因為具有四蘊的性質，所以包含在此處的意處和法處中。五解脫處（panca vimutti-ayatana，五種解脫的境界），因為以智慧為自性，所以包含在此處的法處中。如果包含輔助因素，則包含在此處的聲處（sabda-ayatana，聲音的來源）、意處和法處中。還有兩種處，即無想有情天處（asanjnasattvakasayatana，無意識眾生的境界）和非想非非想處（nevasannanasannayatana，既非有想也非無想的境界）。前者包含在此處的十處中，因為它沒有香味。後者包含在此處的意處和法處中，因為它具有四蘊的性質。此外，在許多界經（dhatu-sutra，關於要素的佛經）中提到了界的差別，共有六十二種。應根據情況理解，它們都包含在此處的十八界（astadasa-dhatu，十八種要素，即六根、六塵和六識）中。例如，在那部經中所說的六界中，地、水、火、風四界已經說過。空界（akasa-dhatu，虛空要素）和識界（vijnana-dhatu，意識要素）沒有說明它們的相狀。那麼，是將虛空稱為空界，還是將一切識稱為識界呢？不是這樣的。那又如何呢？偈頌說： 『空界謂竅隙，傳說是明闇，識界有漏識，有情生所依。』 論曰：諸如門窗以及口鼻等，內外竅隙名為空界。這樣的竅隙應該如何理解呢？傳說，竅隙就是明暗。如果離開明暗，竅隙就無法被感知。所以說空界以明暗為體。應該知道這個體不離晝夜。這就叫做鄰阿伽色（linaggaghaka，與虛空相鄰的顏色）。傳說，阿
【English Translation】 English version The Venerable One proclaimed the eighty-thousand dharma-skandhas (aggregates of teachings). As he said, all those eighty-thousand dharma-skandhas are encompassed by the rupa-skandha (aggregate of form) and samskara-skandha (aggregate of mental formations) within these five skandhas (aggregates of existence). Similarly, the other skandhas, ayatanas (sense bases), dhatus (elements), and categories mentioned elsewhere should be understood in the same way. The verse says: 『Thus, the remaining skandhas, etc., each according to its appropriateness, are included in what was said before; one should carefully observe their individual characteristics.』 The treatise says: The skandhas, ayatanas, and dhatus in other sutras (discourses) should be included in what was said before, according to their appropriateness. Just like the skandhas, etc., mentioned in this treatise, one should carefully observe each of their individual characteristics (svalaksana). For example, some sutras mention other five skandhas, namely the sila-skandha (aggregate of moral conduct), samadhi-skandha (aggregate of concentration), prajna-skandha (aggregate of wisdom), vimutti-skandha (aggregate of liberation), and vimutti-jnana-darsana-skandha (aggregate of the wisdom and vision of liberation). Among them, the sila-skandha is included in the rupa-skandha here, and the remaining four skandhas are included in the samskara-skandha here. Furthermore, some sutras mention the ten kasinayatanas (spheres of totality), etc. The first eight kasinayatanas, because they lack the nature of greed, are included in the dharma-ayatana (sense base of mental objects) here. If they include auxiliary factors, because they have the nature of the five skandhas, they are included in the manas-ayatana (sense base of mind) and dharma-ayatana here. The inclusion of the eight vimoksayatanas (spheres of liberation) should also be understood in the same way. The akasa-kasina-ayatana (sphere of totality of space) and vijnana-kasina-ayatana (sphere of totality of consciousness), as well as the four arupa-ayatanas (formless spheres) such as akasanantyayatana (sphere of infinite space), because they have the nature of the four skandhas, are included in the manas-ayatana and dharma-ayatana here. The five vimutti-ayatanas (spheres of liberation), because their nature is wisdom, are included in the dharma-ayatana here. If they include auxiliary factors, they are included in the sabda-ayatana (sense base of sound), manas-ayatana, and dharma-ayatana here. There are also two ayatanas, namely the asanjnasattvakasayatana (sphere of the realm of mindless beings) and nevasannanasannayatana (sphere of neither perception nor non-perception). The former is included in the ten ayatanas here, because it lacks smell and taste. The latter is included in the manas-ayatana and dharma-ayatana here, because it has the nature of the four skandhas. Furthermore, many dhatu-sutras (discourses on elements) mention the differences in dhatus, totaling sixty-two. It should be understood that they are all included in the eighteen dhatus (elements) here, according to their appropriateness. For example, among the six dhatus mentioned in that sutra, the four dhatus of earth, water, fire, and wind have already been discussed. The akasa-dhatu (space element) and vijnana-dhatu (consciousness element) have not had their characteristics explained. Is it that empty space is called the akasa-dhatu, or that all consciousness is called the vijnana-dhatu? It is not so. Then how is it? The verse says: 『The akasa-dhatu is said to be apertures; it is traditionally said to be light and darkness. The vijnana-dhatu is defiled consciousness, the basis for the arising of sentient beings.』 The treatise says: The internal and external apertures, such as doors, windows, and nostrils, are called the akasa-dhatu. How should such apertures be understood? Traditionally, apertures are light and darkness. If one separates from light and darkness, apertures cannot be perceived. Therefore, it is said that the akasa-dhatu has light and darkness as its essence. It should be known that this essence is inseparable from day and night. This is called linaggaghaka (color adjacent to space). Traditionally, a
伽謂積集色。極能為礙故名阿伽。此空界色與彼相鄰。是故說名鄰阿伽色。有說。阿伽即空界色。此中無礙故名阿伽。即阿伽色余礙相鄰。是故說名鄰阿伽色。諸有漏識名為識界。云何不說諸無漏識為識界耶。由許六界是諸有情生所依故。如是諸界從續生心。至命終心恒持生故。諸無漏法則不如是。彼六界中。前四即此觸界所攝。第五即此色界所攝。第六即此七心界攝。彼經余界如其所應。皆即此中十八界攝。
說一切有部俱舍論卷第一 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷第二
尊者世親造
三藏法師玄奘奉 詔譯分別界品第一之二
複次於前所說十八界中。幾有見幾無見。幾有對幾無對。幾善幾不善幾無記。頌曰。
一有見謂色 十有色有對 此除色聲八 無記餘三種
論曰。十八界中色界有見。以可示現此彼差別。由此義準說余無見。如是已說有見無見。唯色蘊攝十界有對。對是礙義。此復三種。障礙境界所緣異故。障礙有對。謂十色界。自於他處被礙不生。如手礙手或石礙石或二相礙。境界有對。謂十二界法界一分。諸有境法於色等境。故施設論作如是言。有眼於水有礙非陸。如魚等眼。有眼於陸有礙非水。從多
【現代漢語翻譯】 現代漢語譯本 『伽』（阿伽, Āghā）是指積聚的色法。由於它極能產生阻礙，所以稱為『阿伽』。此空界色與彼（其他色法）相鄰，因此稱為『鄰阿伽色』。也有人說，『阿伽』就是空界色，因為其中沒有阻礙，所以稱為『阿伽』。即『阿伽色』與其餘有阻礙之物相鄰，因此稱為『鄰阿伽色』。諸有漏識稱為識界。為什麼不說諸無漏識為識界呢？因為（佛教）認為六界是諸有情眾生所依賴的生存基礎。這些界從續生心到命終心持續存在。而諸無漏法則不是這樣。彼六界中，前四界即此觸界所攝。第五界即此**所攝。第六界即此七心界所攝。彼經中的其餘界，如其所應，都包含在此十八界中。
《說一切有部俱舍論》卷第一 大正藏第 29 冊 No. 1558 《阿毗達磨俱舍論》
《阿毗達磨俱舍論》卷第二
尊者世親（Vasubandhu）造
三藏法師玄奘（Xuanzang）奉 詔譯《分別界品第一之二》
其次，在前面所說的十八界中，哪些是有可見的，哪些是無可見的？哪些是有對的，哪些是無對的？哪些是善的，哪些是不善的，哪些是無記的？頌文說：
一有見謂色 十有色有對 此除色聲八 無記餘三種
論曰：十八界中，只有色界是有可見的，因為它可以顯示此彼的差別。由此義推斷，其餘都是無可見的。像這樣已經說了有見和無見。只有色蘊所包含的十界是有對的。『對』是阻礙的意思。這種阻礙又有三種，因為障礙、境界和所緣不同。障礙有對，指的是十個**。自身在其他地方被阻礙而不能產生，就像手阻礙手，或者石頭阻礙石頭，或者兩個相阻礙。境界有對，指的是十二界和法界的一部分。諸有境法對於色等境。所以《施設論》中這樣說：有的眼睛對於水有阻礙而對於陸地沒有，就像魚的眼睛。有的眼睛對於陸地有阻礙而對於水沒有，從多數情況來看。
【English Translation】 English version 'Āghā' (伽) means the accumulation of form (色, rūpa). Because it is extremely capable of causing obstruction, it is called 'Āghā'. This space element (空界色) is adjacent to that (other form elements), therefore it is called 'neighboring Āghā form' (鄰阿伽色). Some say that 'Āghā' is the space element itself, because there is no obstruction within it, so it is called 'Āghā'. That is, 'Āghā form' is adjacent to other obstructing things, therefore it is called 'neighboring Āghā form'. All contaminated consciousnesses (有漏識) are called consciousness realms (識界). Why are not uncontaminated consciousnesses (無漏識) called consciousness realms? Because it is accepted that the six elements are the basis upon which all sentient beings (有情) depend for their existence. These elements constantly sustain existence from the moment of rebirth consciousness (續生心) to the moment of death consciousness (命終心). Uncontaminated dharmas (無漏法) are not like this. Among those six elements, the first four are included in this touch element (觸界). The fifth element is included in this **. The sixth element is included in these seven mind elements (七心界). The remaining elements in that sutra, as appropriate, are all included in these eighteen elements.
Abhidharma-kośa-śāstra by the Sarvāstivāda School, Volume 1 Taisho Tripitaka Volume 29, No. 1558, Abhidharma-kośa-śāstra
Abhidharma-kośa-śāstra, Volume 2
Composed by Venerable Vasubandhu (世親)
Translated under imperial decree by the Tripiṭaka Master Xuanzang (玄奘), Chapter 1, Section 2: Analysis of the Elements
Furthermore, among the eighteen elements mentioned earlier, how many are visible and how many are invisible? How many are with resistance and how many are without resistance? How many are wholesome, how many are unwholesome, and how many are neutral? The verse says:
One is visible, namely form. Ten with form have resistance. Excluding form and sound, eight are neutral, the remaining three.
Commentary: Among the eighteen elements, only the form element (色界) is visible, because it can show the difference between this and that. From this meaning, it is inferred that the rest are invisible. Thus, visibility and invisibility have been explained. Only the ten elements included in the form aggregate (色蘊) have resistance. 'Resistance' (對) means obstruction. This obstruction is of three kinds, because the obstruction, the object, and the object of cognition are different. Obstruction with resistance refers to the ten **. The self is obstructed in other places and cannot arise, just as a hand obstructs a hand, or a stone obstructs a stone, or two characteristics obstruct each other. Object with resistance refers to the twelve elements and a part of the dharma element (法界). All objects of cognition (有境法) are in relation to objects such as form. Therefore, the Treatise on Establishment (施設論) says: Some eyes have obstruction in water but not on land, like the eyes of fish. Some eyes have obstruction on land but not in water, judging from most cases.
分說。如人等眼。有眼俱礙。如畢舍遮室獸摩羅及捕魚人蝦蟆等眼。有俱非礙。謂除前相。有眼于夜有礙非晝。如諸蝙蝠鵂鹠等眼。有眼于晝有礙非夜。從多分說。如人等眼。有眼俱礙。如狗野干馬豹豺狼貓貍等眼。有俱非礙。謂除前相。此等名為境界有對。所緣有對。謂心心所于自所緣。境界所緣復有何別。若於彼法此有功能。即說彼為此法境界。心心所法執彼而起。彼於心等名為所緣。云何眼等於自境界所緣轉時說名有礙。越彼于余此不轉故。或復礙者是和會義。謂眼等法于自境界及自所緣和會轉故。應知此中唯就障礙有對而說。故但言十有色有對。更相障故。由此義準說余無對。若法境界有對。亦障礙有對耶。應作四句。謂七心界法界一分諸相應法是第一句。色等五境是第二句。眼等五根是第三句。法界一分非相應法是第四句。若法境界有對。亦所緣有對耶。應順后句。謂若所緣有對。定是境界有對。有雖境界有對而非所緣有對。謂眼等五根。此中大德鳩摩邏多作如是說。
是處心欲生 他礙令不起 應知是有對 無對此相違
此是所許。如是已說有對無對。於此所說十有對中。除色及聲餘八無記。謂五色根。香味觸境。不可記為善不善性故名無記。有說。不能記異熟果故名無記。若爾無漏應
【現代漢語翻譯】 現代漢語譯本：詳細解釋如下。比如人眼，所有眼睛都有障礙。又比如畢舍遮（Pisaca，食人鬼）的住所、獸摩羅（Simara，一種惡鬼）以及捕魚人、蝦蟆等的眼睛，所有眼睛都沒有障礙。這是排除了前面所說的障礙情況。有些眼睛在夜晚有障礙，白天沒有障礙，比如蝙蝠、鵂鹠（xiū liú，貓頭鷹）等眼睛。有些眼睛在白天有障礙，夜晚沒有障礙，從多數情況來說，比如人眼。有些眼睛所有時候都有障礙，比如狗、野干（一種野獸）、馬、豹、豺狼、貓、貍等眼睛。有些眼睛所有時候都沒有障礙，這是排除了前面所說的障礙情況。這些被稱為境界有對。所緣有對，是指心和心所對於它們各自所緣的對象。境界所緣和所緣有什麼區別呢？如果對於某個法，這個法具有作用，就說這個法是那個法的境界。心和心所執取某個對像而生起，那個對像對於心等就稱為所緣。為什麼說眼等在它們自己的境界和所緣上轉動時，被稱為有障礙呢？因為超越了那個境界和所緣，眼等就不能在其他境界和所緣上轉動。或者說，障礙是和合的意思。意思是眼等法在它們自己的境界和它們自己的所緣上和合轉動。應該知道這裡只是就障礙有對而說的，所以只說十種有色有對，因為它們互相障礙。由此可以推知其餘的都是無對。如果一個法的境界是有對的，那麼它也是障礙有對的嗎？應該分為四種情況。七種心界、法界的一部分以及諸相應法是第一種情況。色等五境是第二種情況。眼等五根是第三種情況。法界的一部分非相應法是第四種情況。如果一個法的境界是有對的，那麼它也是所緣有對的嗎？應該順著後面的句子說，如果一個所緣是有對的，那麼它一定是境界有對的。有些雖然是境界有對，但不是所緣有對，比如眼等五根。對此，大德鳩摩邏多（Kumaralata，人名，佛教論師）這樣說： 『在某個地方，心想要生起，但被其他事物阻礙，導致無法生起，應該知道這就是有對。無對與此相反。』 這是被允許的。像這樣，已經說了有對和無對。在上面所說的十種有對中，除了色和聲，其餘八種都是無記。五種色根、香味觸境，因為無法記為善或不善的性質，所以稱為無記。有人說，因為不能記為異熟果，所以稱為無記。如果這樣，那麼無漏也應該...
【English Translation】 English version: Explanation in detail as follows. For example, human eyes, all eyes have obstruction. Also, for example, the residence of Pisaca (食人鬼, flesh-eating demon), Simara (一種惡鬼, a type of evil spirit), and the eyes of fishermen, toads, etc., all eyes have no obstruction. This excludes the obstruction mentioned earlier. Some eyes have obstruction at night but not during the day, such as the eyes of bats and owls. Some eyes have obstruction during the day but not at night, generally speaking, such as human eyes. Some eyes have obstruction at all times, such as the eyes of dogs, jackals, horses, leopards, wolves, cats, and civets. Some eyes have no obstruction at all times, which excludes the obstruction mentioned earlier. These are called 'obstructed in terms of the realm (境界有對, jingjie youdui)'. 'Obstructed in terms of the object (所緣有對, suoyuan youdui)' refers to the mind and mental factors in relation to their respective objects. What is the difference between 'realm' and 'object'? If a certain dharma has a function in relation to another dharma, it is said that this dharma is the 'realm' of that dharma. When the mind and mental factors arise grasping onto a certain object, that object is called the 'object' for the mind, etc. Why is it said that when the eyes, etc., move in their own realm and object, they are called 'obstructed'? Because beyond that realm and object, the eyes, etc., cannot move in other realms and objects. Or, 'obstruction' means 'harmonious union'. It means that the dharmas of the eyes, etc., move harmoniously in their own realm and their own object. It should be known that here it is only speaking of 'obstructed in terms of obstruction', so it is only said that the ten forms are 'obstructed in terms of color'. From this, it can be inferred that the rest are unobstructed. If the realm of a dharma is obstructed, is it also obstructed in terms of obstruction? It should be divided into four cases. The seven mind-elements, a portion of the dharma-element, and all associated dharmas are the first case. The five objects of color, etc., are the second case. The five roots of the eyes, etc., are the third case. A portion of the dharma-element that is not an associated dharma is the fourth case. If the realm of a dharma is obstructed, is it also obstructed in terms of the object? It should follow the latter sentence, that if an object is obstructed, it must be obstructed in terms of the realm. Some, although obstructed in terms of the realm, are not obstructed in terms of the object, such as the five roots of the eyes, etc. In this regard, the great master Kumaralata (人名, personal name, a Buddhist scholar) said: 『In a certain place, the mind wants to arise, but is obstructed by other things, causing it to be unable to arise, it should be known that this is 'obstructed'. 'Unobstructed' is the opposite of this.』 This is permitted. In this way, 'obstructed' and 'unobstructed' have already been discussed. Among the ten 'obstructed' mentioned above, except for color and sound, the remaining eight are 'unspecified (無記, wuji)'. The five color-roots, and the objects of smell, taste, and touch, are called 'unspecified' because they cannot be specified as being of a good or bad nature. Some say that they are called 'unspecified' because they cannot be specified as resulting in a different kind of fruition. If that is the case, then the unconditioned should also be...
唯無記。其餘十界通善等三。謂七心界與無貪等相應名善。貪等相應名為不善。餘名無記。法界若是無貪等性相應等起擇滅名善。若貪等性相應等起名為不善。餘名無記。色界聲界若善不善心力等起身語表攝。是善不善。余是無記。已說善等。十八界中幾欲界系。幾色界系。幾無色界系。頌曰。
欲界系十八 色界系十四 除香味二識 無色系后三
論曰。系謂系屬即被縛義。欲界所繫具足十八。色界所繫唯十四種。除香味境及鼻舌識。除香味者段食性故。離段食慾方得生彼。除鼻舌識無所緣故若爾觸界于彼應無。如香味境段食性故。彼所有觸非段食性。若爾香味類亦應然。香味離食無別受用。觸有別用持根衣等。彼離食慾香味無用。有根衣等故觸非無。有餘師說。住此依彼靜慮等至見色聞聲。輕安俱起有殊勝觸攝益於身。是故此三生彼靜慮猶相隨逐。香味不爾。故在彼無。若爾鼻舌彼應非有。如香味境彼無用故。不爾二根于彼有用。謂起言說及莊嚴身。若為嚴身及起說用。但須依處。何用二根。如無男根亦無依處。二根無者依處亦無。于彼可無男根依處。彼無用故。鼻舌依處彼有用故。離根應有。有雖無用而有根生。如處胞胎定當死者。有雖無用而非無因。彼從何因得有根起。于根有愛發殊勝業。
【現代漢語翻譯】 現代漢語譯本 唯有無記（既非善也非惡的狀態）。其餘十界都通於善、不善、無記這三種性質。七心界如果與無貪等善法相應，就稱為善；與貪等不善法相應，就稱為不善；其餘情況稱為無記。法界如果是與無貪等善性相應，由這種相應而生起的擇滅（通過智慧選擇而達到的寂滅狀態），稱為善；如果與貪等惡性相應而生起，就稱為不善；其餘情況稱為無記。聲界如果是由善或不善的心力等引發的身語表達所包含，就是善或不善；其餘情況是無記。以上已經說明了善等性質。 在十八界中，哪些屬於欲界所繫縛？哪些屬於色界所繫縛？哪些屬於無色界所繫縛？頌文說： 『欲界系十八，色界系十四，除香味二識，無色系后三。』 論述：『系』是指系屬，也就是被束縛的意思。欲界所繫縛的，具足十八界。色界所繫縛的只有十四種，去除了香味境以及鼻識和舌識。去除香味境的原因是它們屬於段食（需要分段食用的食物）的性質。只有遠離了段食的慾望，才能往生到色界。去除鼻識和舌識的原因是它們沒有所緣的對象。如果這樣說，那麼觸界在色界也應該不存在，因為它也像香味境一樣屬於段食的性質。色界所有的觸不是段食的性質。如果這樣說，那麼香味的類別也應該如此。香味離開了食物就沒有別的受用。而觸有別的用處，比如維持根身、衣服等。色界離開了對段食的慾望，香味就沒有用處。因為有根身、衣服等，所以觸不是沒有的。』 有其他論師說：『居住在欲界的人，依靠色界的靜慮等至（禪定狀態），見到色、聽到聲音，輕安同時生起，有殊勝的觸覺來攝益身體。因此，這三種（色、聲、觸）在生到色界后仍然相隨逐。香味不是這樣，所以在色界沒有。』如果這樣說，那麼鼻識和舌識在色界也應該不存在，因為它們也像香味境一樣在色界沒有用處。不是這樣的，鼻識和舌識在色界是有用處的，比如用來發起言說以及莊嚴身體。如果爲了莊嚴身體以及發起言說的作用，只需要所依之處就可以了，為什麼需要鼻識和舌識呢？就像沒有男根，也就沒有所依之處一樣。沒有鼻識和舌識，所依之處也就沒有了。在色界可以沒有男根的所依之處，因為它沒有用處。鼻識和舌識的所依之處在色界是有用處的，離開了根身就應該有了。即使有了（所依之處）沒有用處，也會有根身生起，就像處在胞胎中必定會死去的人一樣。有了（所依之處）即使沒有用處，也不是沒有原因的。那麼，從什麼原因才能有根身生起呢？因為對根身有愛著，從而發起殊勝的業力。
【English Translation】 English version Only the indeterminate (neither good nor bad). The remaining ten realms all connect to the three natures of good, bad, and indeterminate. If the seven mind realms are associated with non-greed and other wholesome dharmas, they are called good; if associated with greed and other unwholesome dharmas, they are called bad; other situations are called indeterminate. If the dharma realm is associated with non-greed and other wholesome natures, and the cessation through wisdom (Nirvana achieved through wise choice) arises from this association, it is called good; if it arises from association with greed and other unwholesome natures, it is called bad; other situations are called indeterminate. If the sound realm is contained within the bodily and verbal expressions arising from the power of good or unwholesome minds, it is good or unwholesome; other situations are indeterminate. The above has explained the natures of good, etc. Among the eighteen realms, which are bound by the desire realm (Kāmadhātu)? Which are bound by the form realm (Rūpadhātu)? Which are bound by the formless realm (Arūpadhātu)? The verse says: 'The desire realm binds eighteen, the form realm binds fourteen, excluding the two consciousnesses of smell and taste, the formless realm binds the last three.' Treatise: 'Bound' means belonging to, that is, being tied to. The desire realm binds all eighteen realms. The form realm binds only fourteen, excluding the realms of smell and taste, and the nose and tongue consciousnesses. The reason for excluding smell and taste is that they belong to the nature of coarse food (food that needs to be consumed in segments). Only by abandoning the desire for coarse food can one be reborn in the form realm. The reason for excluding nose and tongue consciousnesses is that they have no objects to perceive. If this is the case, then the touch realm should also not exist in the form realm, because it also belongs to the nature of coarse food like smell and taste. The touch in the form realm is not of the nature of coarse food. If this is the case, then the categories of smell and taste should also be the same. Smell and taste have no other use apart from food. But touch has other uses, such as maintaining the root body, clothing, etc. The form realm abandons the desire for coarse food, so smell and taste have no use. Because there are root bodies, clothing, etc., touch is not absent.' Other teachers say: 'Those who dwell in the desire realm, relying on the meditative absorptions (dhyāna) of the form realm, seeing forms and hearing sounds, lightness and ease arise simultaneously, and there is a superior touch that benefits the body. Therefore, these three (form, sound, touch) continue to accompany them after being born in the form realm. Smell and taste are not like this, so they do not exist in the form realm.' If this is the case, then nose and tongue consciousnesses should also not exist in the form realm, because they also have no use in the form realm like smell and taste. It is not so, nose and tongue consciousnesses are useful in the form realm, such as for initiating speech and adorning the body. If it is for the purpose of adorning the body and initiating speech, only a place to rely on is needed, why are nose and tongue consciousnesses needed? Just like without a male organ, there is also no place to rely on. Without nose and tongue consciousnesses, there is also no place to rely on. In the form realm, there can be no place to rely on for the male organ, because it has no use. The place to rely on for nose and tongue consciousnesses is useful in the form realm, and there should be one apart from the root body. Even if there is (a place to rely on) without use, there will be a root body arising, just like a person in the womb who is destined to die. Even if there is (a place to rely on) without use, it is not without a cause. Then, from what cause can a root body arise? Because of attachment to the root body, a superior karma is initiated.
若離境愛于根定然。彼離境貪應無鼻舌。或應許彼男根亦生。若謂不生由醜陋者。陰藏隱密何容醜陋。又諸根生非由有用。若有因力無用亦生。男根于彼雖為醜陋。設許有因於彼應起。男根非有鼻舌應無。若爾便違契經所說。彼無支缺不減諸根。隨彼諸根應可有者。說為不減。何所相違。若不許然男根應有。如是說者鼻舌二根于彼非無。但無香味。以六根愛依內身生非依境界而得現起。其男根愛依淫觸生。淫觸彼無。男根非有。故於色界十八界中。唯十四種理得成立。無色界系唯有後三。所謂意法及意識界。要離色慾于彼得生。故無色中無十色界依緣無故五識亦無。故唯后三無色界系。已說界系。十八界中幾有漏幾無漏。頌曰。
意法意識通 所餘唯有漏
論曰。意及意識道諦攝者。名為無漏。餘名有漏。法界若是道諦無為。名為無漏。餘名有漏。餘十五界唯名有漏。如是已說有漏無漏。十八界中幾有尋有伺。幾無尋唯伺。幾無尋無伺。頌曰。
五識唯尋伺 后三三餘無
論曰。眼等五識有尋有伺。由與尋伺恒共相應。以行相粗外門轉故。顯義決定。故說唯言。后三謂是意法意識。根境識中各居后故。此後三界皆通三品。意界意識界及相應法界除尋與伺。若在欲界初靜慮中有尋有伺。靜慮中
【現代漢語翻譯】 現代漢語譯本： 如果離系愛（Viraga, 離貪慾之愛）必定生於根定（root meditation, 根本定），那麼對於離系貪（Viraga-rāga, 離貪慾之貪）的人來說，鼻和舌應該不存在。或者應該允許他的男根也生出來。如果說男根不生是因為醜陋，那麼陰藏（female genitalia, 女性生殖器）是隱秘的，怎麼能說是醜陋的呢？而且諸根的產生並非因為有用。如果存在因的力量，即使無用也會產生。男根對於離系貪的人來說即使是醜陋的，如果承認有因，那麼男根也應該生起。如果男根不存在，那麼鼻和舌也應該不存在。如果這樣，就違背了契經所說：『他沒有肢體殘缺，不減少諸根』。隨順於他諸根應該具有的，說為不減少。這有什麼相違背的呢？如果不允許這樣，那麼男根應該存在。像這樣說的人認為鼻和舌這二根對於離系貪的人並非沒有，只是沒有香味。因為六根的愛是依靠內在的身體產生，不是依靠外在的境界而得以顯現。而男根的愛是依靠淫觸產生，淫觸對於離系貪的人來說是沒有的，所以男根不存在。因此，在十八界（Eighteen Dhatus, 十八界）中，只有十四種在理上可以成立。沒有系（-bandha, 的束縛），只有后三，即意界（Manodhatu, 意界）、法界（Dharmadhatu, 法界）和意識界（Vijnanadhatu, 意識界）。一定要離才能在離系貪的人那裡產生。所以在無色界（Arupadhatu, 無色界）中沒有十，因為沒有依緣，所以五識（Five Vijnanas, 五識）也沒有。因此只有后三沒有系。以上已經說了界系。 在十八界中，有多少是有漏（Sasrava, 有煩惱的）？有多少是無漏（Anasrava, 無煩惱的）？頌曰： 『意法意識通，所餘唯有漏』 論曰：意界和意識界中，被道諦（Magga-sacca, 道諦）所攝的，稱為無漏。其餘的稱為有漏。法界如果是道諦的無為法（Asamskrta-dharma, 無為法），稱為無漏，其餘的稱為有漏。其餘的十五界都只是有漏。以上已經說了有漏和無漏。 在十八界中，有多少是有尋有伺（Savitarka-savicara, 有尋有伺）？有多少是無尋唯伺（Avitarka-vicaramatra, 無尋唯伺）？有多少是無尋無伺（Avitarka-avicara, 無尋無伺）？頌曰： 『五識唯尋伺，后三三餘無』 論曰：眼識等五識是有尋有伺的，因為它們總是和尋（Vitarka, 尋）伺（Vicara, 伺）相應。因為它們的行相粗糙，在外門運轉的緣故。顯義是決定的。所以說是『唯』。后三指的是意界、法界和意識界。因為它們在根、境、識中各居於最後。這后三界都通於三品。意界、意識界以及相應的法界，除了尋和伺。如果在欲界（Kamadhatu, 欲界）和初禪（Prathama-dhyana, 初禪）中有尋有伺。在靜慮中
【English Translation】 English version: If Viraga (離貪慾之愛) necessarily arises from root meditation (根本定), then for one who has Viraga-rāga (離貪慾之貪), the nose and tongue should not exist. Or it should be permitted that his male organ also arises. If it is said that the male organ does not arise because it is ugly, then the female genitalia (陰藏) are hidden, how can they be said to be ugly? Moreover, the arising of the sense faculties is not due to usefulness. If the power of a cause exists, even if it is useless, it will arise. Even if the male organ is ugly for one who has Viraga, if a cause is admitted, then the male organ should arise. If the male organ does not exist, then the nose and tongue should not exist. If that is the case, then it contradicts what is said in the sutras: 'He has no physical defects and does not lack any sense faculties.' Following what his sense faculties should have, it is said that they are not lacking. What contradiction is there in this? If this is not permitted, then the male organ should exist. Those who say this believe that the nose and tongue are not absent for one who has Viraga, but they simply lack smell and taste. Because the love of the six sense faculties arises depending on the inner body, not depending on the external objects. And the love of the male organ arises depending on sexual contact, which is absent for one who has Viraga, so the male organ does not exist. Therefore, among the Eighteen Dhatus (十八界), only fourteen can be established in principle. There is no -bandha (系, 的束縛), only the last three, namely Manodhatu (意界), Dharmadhatu (法界), and Vijnanadhatu (意識界). It is necessary to be free from ** in order to arise in one who has Viraga. Therefore, in the Arupadhatu (無色界), there are no ten , because there is no basis, so the Five Vijnanas (五識) are also absent. Therefore, only the last three have no **-bandha. The connections of the Dhatus have been discussed above. Among the Eighteen Dhatus, how many are Sasrava (有漏, with defilements)? How many are Anasrava (無漏, without defilements)? The verse says: 'Manodhatu, Dharmadhatu, and Vijnanadhatu are common, the rest are only Sasrava.' The treatise says: Manodhatu and Vijnanadhatu, those that are included in the Magga-sacca (道諦), are called Anasrava. The rest are called Sasrava. If Dharmadhatu is the Asamskrta-dharma (無為法) of the Magga-sacca, it is called Anasrava, the rest are called Sasrava. The remaining fifteen Dhatus are only called Sasrava. The above has discussed Sasrava and Anasrava. Among the Eighteen Dhatus, how many are Savitarka-savicara (有尋有伺, with initial and sustained application)? How many are Avitarka-vicaramatra (無尋唯伺, without initial application, only sustained application)? How many are Avitarka-avicara (無尋無伺, without initial and sustained application)? The verse says: 'The five Vijnanas are only with initial and sustained application, the last three are all three, the rest are without.' The treatise says: The five Vijnanas such as eye-consciousness are with initial and sustained application, because they are always associated with Vitarka (尋) and Vicara (伺). Because their characteristics are coarse and they operate through the external gates. The meaning is definitely clear. Therefore, it is said 'only'. The last three refer to Manodhatu, Dharmadhatu, and Vijnanadhatu. Because they are each located at the end of the root, object, and consciousness. These last three Dhatus all encompass the three qualities. Manodhatu, Vijnanadhatu, and the corresponding Dharmadhatu, except for Vitarka and Vicara. If in the Kamadhatu (欲界) and the first Dhyana (初禪) there is initial and sustained application. In Dhyana
間無尋唯伺。第二靜慮以上諸地乃至有頂無尋無伺。法界所攝非相應法。靜慮中間伺亦如是。尋一切時無尋唯伺。無第二尋故。但伺相應故。伺在欲界初靜慮中三品不收。應名何等。此應名曰無伺唯尋。無第二伺故。但尋相應故。由此故言有尋伺地有四品法。一有尋有伺。謂除尋伺余相應法。二無尋唯伺。謂即是尋。三無尋無伺。謂即一切非相應法。四無伺唯尋。謂即是伺。餘十色界尋伺俱無。常與尋伺不相應故。若五識身有尋有伺。如何得說無分別耶。頌曰。
說五無分別 由計度隨念 以意地散慧 意諸念為體
論曰。傳說。分別略有三種。一自性分別。二計度分別。三隨念分別。由五識身雖有自性而無餘二。說無分別。如一足馬名為無足。自性分別體唯是尋。後心所中自當辯釋。餘二分別如其次第。意地散慧諸念為體。散謂非定。意識相應散慧。名為計度分別。若定若散意識相應諸念。名為隨念分別。如是已說有尋伺等。十八界中幾有所緣幾無所緣。幾有執受幾無執受。頌曰。
七心法界半 有所緣余無 前八界及聲 無執受餘二
論曰。六識意界及法界攝諸心所法。名有所緣。能取境故。餘十色界及法界攝不相應法。名無所緣。義準成故。如是已說有所緣等。十八界中九無
【現代漢語翻譯】 現代漢語譯本：間無尋唯伺（指在靜慮中間沒有粗略的尋，只有細微的伺）。第二靜慮（Dhyana，禪定）以上諸地乃至有頂（最高禪定）無尋無伺。法界（Dharmadhatu，一切法的總稱）所攝非相應法。靜慮中間伺亦如是。尋一切時無尋唯伺。無第二尋故。但伺相應故。伺在欲界（Kama-dhatu，眾生輪迴的慾望界）初靜慮中三品不收。應名何等。此應名曰無伺唯尋。無第二伺故。但尋相應故。由此故言有尋伺地有四品法。一有尋有伺。謂除尋伺余相應法。二無尋唯伺。謂即是尋。三無尋無伺。謂即一切非相應法。四無伺唯尋。謂即是伺。餘十界尋伺俱無。常與尋伺不相應故。若五識身有尋有伺。如何得說無分別耶。頌曰： 說五無分別 由計度隨念 以意地散慧 意諸念為體 論曰。傳說。分別略有三種。一自性分別。二計度分別。三隨念分別。由五識身雖有自性而無餘二。說無分別。如一足馬名為無足。自性分別體唯是尋。後心所中自當辯釋。餘二分別如其次第。意地散慧諸念為體。散謂非定。意識相應散慧。名為計度分別。若定若散意識相應諸念。名為隨念分別。如是已說有尋伺等。十八界中幾有所緣幾無所緣。幾有執受幾無執受。頌曰： 七心法界半 有所緣余無 前八界及聲 無執受餘二 論曰。六識意界及法界攝諸心所法。名有所緣。能取境故。餘十界及法界攝不相應法。名無所緣。義準成故。如是已說有所緣等。十八界中九無
【English Translation】 English version: 'In the intermediate state, there is no coarse investigation (Vitarka), only subtle discernment (Vicara).' The realms from the second Dhyana (meditative absorption) upwards, up to the peak of existence (highest state of meditative absorption), are without investigation and discernment. Non-associated dharmas (laws/phenomena) included in the Dharmadhatu (realm of all dharmas). Discernment in the intermediate state of Dhyana is also like this. At all times of investigation, there is no coarse investigation, only subtle discernment. Because there is no second coarse investigation. Only associated with discernment. Discernment is not included in the three qualities of the desire realm (Kama-dhatu) and the first Dhyana. What should this be called? This should be called 'without discernment, only investigation.' Because there is no second discernment. Only associated with investigation. Therefore, it is said that the realm of investigation and discernment has four qualities of dharmas. First, with investigation and with discernment. This refers to the associated dharmas other than investigation and discernment. Second, without investigation, only discernment. This refers to investigation itself. Third, without investigation and without discernment. This refers to all non-associated dharmas. Fourth, without discernment, only investigation. This refers to discernment itself. The remaining ten realms are without both investigation and discernment. Because they are always not associated with investigation and discernment. If the five consciousnesses have investigation and discernment, how can it be said that they are without discrimination? The verse says: 'It is said that the five are without discrimination, due to conceptualization and recollection.' 'Through the scattered wisdom of the mind-ground, the thoughts of the mind are the substance.' The treatise says: It is said that there are roughly three types of discrimination. First, self-nature discrimination. Second, conceptual discrimination. Third, recollection discrimination. Because the five consciousnesses have self-nature but lack the other two, it is said that they are without discrimination. Like a one-legged horse is called legless. The substance of self-nature discrimination is only investigation. This will be explained later in the mental factors. The other two discriminations, in order, have the scattered wisdom of the mind-ground as their substance. 'Scattered' means non-concentrated. The scattered wisdom associated with consciousness is called conceptual discrimination. Whether concentrated or scattered, the thoughts associated with consciousness are called recollection discrimination. Thus, investigation and discernment have been explained. Among the eighteen realms, how many have objects of cognition and how many do not? How many have appropriation and how many do not? The verse says: 'Seven, the mind, and half of the Dharmadhatu have objects of cognition; the rest do not.' 'The first eight realms and sound have no appropriation; the remaining two do.' The treatise says: The six consciousnesses, the mind realm, and the mental factors included in the Dharmadhatu are called having objects of cognition. Because they can grasp objects. The remaining ten realms and the non-associated dharmas included in the Dharmadhatu are called without objects of cognition. This is established by inference. Thus, having objects of cognition has been explained. Among the eighteen realms, nine are without
執受。前七心界及法界全。此八及聲皆無執受。所餘九界各通二門。謂有執受無執受故。眼等五根住現在世名有執受。過去未來名無執受。色香味觸住現在世不離五根名有執受。若住現在非不離根過去未來。名無執受。如在身內除與根合。發毛爪齒大小便利洟唾血等。及在身外地水等中色香味觸雖在現世而無執受。有執受者。此言何義。心心所法共所執持攝為依處名有執受。損益展轉更相隨故。即諸世間說有覺觸。眾緣所觸覺樂等故。與此相違名無執受。如是已說有執受等。十八界中幾大種性幾所造性。幾可積集幾非積集。頌曰。
觸界中有二 餘九色所造 法一分亦然 十色可積集
論曰。觸界通二。謂大種及所造。大種有四。謂堅性等。所造有七。謂滑性等。依大種生故名所造。餘九色界唯是所造。謂五色根色等四境。法界一分無表業色亦唯所造。餘七心界法界一分。除無表色俱非二種。尊者覺天作如是說。十種色處唯大種性。彼說不然。契經唯說堅等四相為大種故。此四大種唯觸攝故。非堅濕等眼等所取。非色聲等身根所覺。是故彼說理定不然。又契經說。苾芻當知。眼謂內處四大種所造凈色。有色無見有對。乃至身處廣說亦爾。苾芻當知。色謂外處四大種所造。有色有見有對。聲謂外處四大
【現代漢語翻譯】 現代漢語譯本： 『執受』（upādāna，指被心和心所法執取的事物）。前七識界（眼識界、耳識界、鼻識界、舌識界、身識界、意識界、末那識界）以及法界全部都是『有執受』。這八界以及聲界都是『無執受』。其餘九界（眼界、耳界、鼻界、舌界、身界、色界、香界、味界、觸界）各自包含兩種情況，即『有執受』和『無執受』。 眼根等五根，如果存在於現在世，則稱為『有執受』；如果存在於過去或未來世，則稱為『無執受』。色、香、味、觸，如果存在於現在世且不離五根，則稱為『有執受』；如果存在於現在世但不與五根相連，或者存在於過去或未來世，則稱為『無執受』。例如，在身體內部，除了與根結合的部分，如頭髮、指甲、牙齒、大小便、鼻涕、唾液、血液等；以及在身體外部，如地、水等中的色、香、味、觸，即使存在於現在世，也是『無執受』。 『有執受』是什麼意思呢？心和心所法共同執持，攝取作為所依之處，稱為『有執受』。因為它們之間互相損益，輾轉相隨。也就是世間所說的有感覺的觸，因為各種因緣所觸而感覺快樂等。與此相反的，稱為『無執受』。以上已經說明了『有執受』等。 在十八界中，哪些是大種性（mahābhūta-svabhāva，四大種的性質），哪些是所造性（upādāya-svabhāva，由四大種所造的性質），哪些是可以積集的（saṃcaya，可以累積的），哪些是非積集的（asaṃcaya，不能累積的）？頌曰： 『觸界中有二，餘九色所造，法一分亦然，十色可積集。』 論曰：觸界包含兩種，即大種和所造。大種有四種，即堅性等。所造有七種，即滑性等。因為依大種而生，所以稱為所造。其餘九界唯是所造，即五色根（眼根、耳根、鼻根、舌根、身根）以及色等四境（色、聲、香、味）。法界的一部分，即無表業色，也唯是所造。其餘七識界（眼識界、耳識界、鼻識界、舌識界、身識界、意識界、末那識界）以及法界的一部分，除了無表色，都不是這兩種（大種性和所造性）。 尊者覺天（Ārya Buddhadāsa）這樣說：十種色處（五根和五境）唯是大種性。他的說法不對。因為契經只說堅等四相為大種。這四大種唯有觸界所攝，不是眼等所取的堅、濕等，也不是身根所覺的色、聲等。所以他的說法肯定不對。而且契經說：『苾芻（bhikṣu，比丘）當知，眼謂內處四大種所造凈色，有色無見有對。』乃至身處也廣說了同樣的內容。『苾芻當知，色謂外處四大種所造，有色有見有對。聲謂外處四大』
【English Translation】 English version: 'Upādāna' (grasping, referring to things grasped by mind and mental factors). The first seven consciousness realms (eye-consciousness realm, ear-consciousness realm, nose-consciousness realm, tongue-consciousness realm, body-consciousness realm, mind-consciousness realm, and manas-consciousness realm) and the entire dharma realm are 'with grasping' (sa-upādāna). These eight realms and the sound realm are 'without grasping' (an-upādāna). The remaining nine realms (eye realm, ear realm, nose realm, tongue realm, body realm, form realm, smell realm, taste realm, and touch realm) each encompass two situations, namely 'with grasping' and 'without grasping'. The five sense faculties such as the eye faculty, if existing in the present, are called 'with grasping'; if existing in the past or future, they are called 'without grasping'. Form, smell, taste, and touch, if existing in the present and not separate from the five faculties, are called 'with grasping'; if existing in the present but not connected to the five faculties, or existing in the past or future, are called 'without grasping'. For example, within the body, except for the parts combined with the faculties, such as hair, nails, teeth, feces, urine, mucus, saliva, blood, etc.; and outside the body, such as form, smell, taste, and touch in earth, water, etc., even if existing in the present, are 'without grasping'. What does 'with grasping' mean? It means that the mind and mental factors jointly grasp and take as a basis, which is called 'with grasping'. Because they mutually benefit and harm each other, revolving and following each other. That is, what the world calls having sensory contact, because various conditions touch and feel pleasure, etc. The opposite of this is called 'without grasping'. The above has explained 'with grasping' and so on. Among the eighteen realms, which are of the nature of the great elements (mahābhūta-svabhāva), which are of the nature of the derived (upādāya-svabhāva), which are accumulable (saṃcaya), and which are non-accumulable (asaṃcaya)? The verse says: 'In the touch realm, there are two; the remaining nine are derived from form; a portion of the dharma realm is also the same; ten forms are accumulable.' The treatise says: The touch realm includes two, namely the great elements and the derived. There are four great elements, namely the property of solidity, etc. There are seven derived elements, namely the property of smoothness, etc. Because they arise dependent on the great elements, they are called derived. The remaining nine realms are only derived, namely the five sense faculties (eye faculty, ear faculty, nose faculty, tongue faculty, body faculty) and the four sense objects such as form (form, sound, smell, taste). A portion of the dharma realm, namely non-revealing karma-form (aviññatti-rūpa), is also only derived. The remaining seven consciousness realms (eye-consciousness realm, ear-consciousness realm, nose-consciousness realm, tongue-consciousness realm, body-consciousness realm, mind-consciousness realm, and manas-consciousness realm) and a portion of the dharma realm, except for non-revealing form, are neither of these two (the nature of great elements and the nature of derived). The Venerable Ārya Buddhadāsa said: The ten form-bases (five faculties and five objects) are only of the nature of the great elements. His statement is incorrect. Because the sutras only say that the four characteristics such as solidity are the great elements. These four great elements are only included in the touch realm, and are not the solidity, wetness, etc. perceived by the eye, etc., nor are they the form, sound, etc. sensed by the body faculty. Therefore, his statement is definitely incorrect. Moreover, the sutra says: 'Bhikkhus (bhikṣu, monks), know that the eye is the pure form derived from the four great elements, located internally, having form, invisible, and having resistance.' And the same is extensively explained for the body faculty. 'Bhikkhus, know that form is derived from the four great elements, located externally, having form, visible, and having resistance. Sound is derived from the four great'
種所造。有色無見有對。香味二處廣說亦爾。觸謂外處。是四大種及四大種所造。有色無見有對。如是經中唯說觸處攝四大種。分明顯示余有色處皆非大種。若爾何故。契經中言謂于眼肉團中若內各別堅性堅類。乃至廣說。彼說不離眼根肉團有堅性等。無相違過。入胎經中。唯說六界為士夫者。為顯能成士夫本事。非唯爾所。彼經復說六觸處故。又諸心所應非有故。亦不應執心所即心。以契經言想受等心所法依止心故。又亦說有貪心等故。由此如前所說諸界大種所造差別義成。如是已說大種性等。十八界中。五根五境十有色界。是可積集。極微聚故。義準餘八非可積集。非極微故。如是已說可積集等。十八界中。幾能斫幾所斫。幾能燒幾所燒。幾能稱幾所稱。頌曰。
謂唯外四界 能斫及所斫 亦所燒能稱 能燒所稱諍
論曰。色香味觸成斧薪等。此即名為能斫所斫。何法名斫。薪等色聚相逼續生。斧等分隔令各續起。此法名斫。身等色根不名所斫。非可全斷令成二故。非身根等可成二分。支分離身則無根故。又身根等亦非能斫。以凈妙故如珠寶光。如能斫所斫體唯外四界。所燒能稱其體亦爾。謂唯外四界名所燒能稱。身等色根亦非二事。以凈妙故如珠寶光。聲界總非。不相續故。能燒所稱有異諍論
【現代漢語翻譯】 現代漢語譯本 由四大種（地、水、火、風四種基本元素）所造。有顏色，但不可見，有對礙（有阻礙）。香味二處的情況可以參照以上解釋。觸，指的是外觸處，是由四大種以及四大種所造。有顏色，但不可見，有對礙。如此，經文中只說觸處包含四大種，清楚地顯示其餘有色處都不是大種。如果這樣，為什麼契經中說，在眼肉團中，有內在各自不同的堅硬性質，乃至廣說？那是因為所說的堅硬性質等，不離眼根肉團，沒有相違背的過失。《入胎經》中，只說六界（地、水、火、風、空、識六種元素）是構成士夫（人）的要素，是爲了顯示能夠成就士夫的根本作用，並非只有這些。那部經中又說了六觸處。而且，如果這樣，那麼諸心所（心理活動）就不應該存在了，所以也不應該執著認為心所就是心。因為契經中說，想、受等心所法是依止於心的。而且，也說了有貪心等。由此，如前面所說，諸界、大種所造的差別意義成立。像這樣已經說了大種的性質等。在十八界中，五根（眼、耳、鼻、舌、身）、五境（色、聲、香、味、觸）這十個是有**的，因為是極微（最小單位）的聚集。由此可以推斷，其餘八個不是可以積聚的，因為不是極微。像這樣已經說了可積聚等。在十八界中，哪些能砍，哪些被砍？哪些能燒，哪些被燒？哪些能稱，哪些被稱？頌文說： 『所謂只有外面的四界，能砍以及被砍，也是被燒和能稱，能燒和被稱存在爭議。』 論述：顏色、香味、觸覺組成了斧頭、柴火等。這些就叫做能砍和被砍。什麼法叫做砍？柴火等色聚（顏色等的集合）相逼，持續產生，斧頭等分隔，令各自持續生起。這種法叫做砍。身體等色根不叫做被砍，因為不可完全斬斷，令其成為二。身體根等不可分成兩部分，肢體分離身體就沒有根了。而且身體根等也不是能砍，因為清凈美妙，如同珠寶的光芒。如同能砍和被砍的本體只有外面的四界。被燒和能稱的本體也是如此。所謂只有外面的四界叫做被燒和能稱。身體等色根也不是這兩種事物，因為清凈美妙，如同珠寶的光芒。聲界總的來說不是，因為不相續。能燒和被稱存在不同的爭論。
【English Translation】 English version That which is made of the four great elements (earth, water, fire, wind). It has color, but is invisible and obstructive (has resistance). The same explanation applies to the two places of smell and taste. Touch refers to the external touch-place, which is made of the four great elements and what is produced by them. It has color, but is invisible and obstructive. Thus, the sutra only says that the touch-place includes the four great elements, clearly showing that the remaining colored places are not great elements. If so, why does the sutra say that in the fleshy mass of the eye, there are internal, distinct, and firm properties, and so on? That is because the firm properties, etc., mentioned are inseparable from the fleshy mass of the eye-organ, and there is no contradiction. In the Garbha-avakranti Sutra (Sutra on Entering the Womb), it is only said that the six elements (earth, water, fire, wind, space, consciousness) are the elements that constitute a purusha (person), in order to show the fundamental function of being able to accomplish a purusha, and not only these. That sutra also speaks of the six touch-places. Moreover, if this were the case, then mental activities (citta-vrtti) should not exist, so one should not cling to the idea that mental activities are the same as mind. Because the sutra says that mental activities such as thought and feeling depend on the mind. Moreover, it is also said that there is greed, etc. Therefore, as mentioned earlier, the difference in meaning between the elements and what is produced by the great elements is established. Having thus spoken of the nature of the great elements, etc., among the eighteen realms, the five roots (eye, ear, nose, tongue, body) and the five objects (form, sound, smell, taste, touch), these ten are existent, because they are aggregates of paramāṇu (ultimate particles). From this, it can be inferred that the remaining eight are not aggregable because they are not paramāṇu. Having thus spoken of aggregability, etc., among the eighteen realms, which can cut, and which are cut? Which can burn, and which are burned? Which can weigh, and which are weighed? The verse says: 'It is said that only the four external elements can cut and be cut, and are also burned and can weigh; there is controversy over what can burn and be weighed.' Discussion: Color, smell, and touch constitute axes, firewood, etc. These are called what can cut and what is cut. What is called cutting? The aggregation of colors, such as firewood, presses together and continues to arise, and the separation by axes, etc., causes each to continue to arise. This dharma is called cutting. The color-roots such as the body are not called what is cut, because they cannot be completely severed to become two. The body-root, etc., cannot be divided into two parts; if the limbs are separated from the body, there is no root. Moreover, the body-root, etc., are also not what can cut, because they are pure and subtle, like the light of jewels. Like the substance of what can cut and what is cut, only the four external elements exist. The substance of what is burned and what can weigh is also the same. It is said that only the four external elements are called what is burned and what can weigh. The color-roots such as the body are also not these two things, because they are pure and subtle, like the light of jewels. The sound-realm in general is not, because it is not continuous. There are different disputes over what can burn and what is weighed.
。謂或有說。能燒所稱體亦如前。唯外四界。或復有說。唯有火界可名能燒。所稱唯重。如是已說能所斫等。十八界中幾異熟生。幾所長養。幾等流性。幾有實事。幾一剎那。頌曰。
內五有熟養 聲無異熟生 八無礙等流 亦異熟生性 餘三實唯法 剎那唯后三
論曰。內五即是眼等五界。有異熟生及所長養無等流者。離異熟生及所長養無別性故。異熟因所生名異熟生。如牛所駕車名曰牛車。略去中言故作是說。或所造業至得果時變而能熟故名異熟。果從彼生名異熟生。彼所得果與因別類。而是所熟故名異熟。或於因土假立果名。如於果上假立因名。如契經說。今六觸處。應知即是昔所造業。飲食資助眠睡等持勝緣所益名所長養。有說。梵行亦能長養。此唯無損非別有益。長養相續常能護持異熟相續。猶如外郭防援內城。聲有等流及所長養無異熟生。所以者何。隨欲轉故。若爾不應施設論說善修遠離粗惡語故。感得大士梵音聲相。有說。聲屬第三傳故。雖由彼生而非異熟。謂從彼業生諸大種。從諸大種緣擊發聲。有說。聲屬第五傳故。雖由彼生而非異熟。謂彼業生異熟大種。從此傳生長養大種。此復傳生等流大種。此乃生聲。若爾身受從業所生大種生故。應非異熟。若受如聲便違正理。八無礙
【現代漢語翻譯】 現代漢語譯本：有人說，能燒的（指火）和所燒的（指物體）的體性也如前所述（指眼等五界）。只有外面的四大界（地、水、火、風）才能被稱為能燒。所燒的只能是重物。以上已經說明了能斫（能砍）和所斫（被砍）等。十八界中，哪些是異熟生（vipāka-ja，由業力成熟而生），哪些是所長養（posa-ja，由滋養而生），哪些是等流性（nisyanda-ja，與因相似而生），哪些是有實事（dravya-sat，真實存在的），哪些是一剎那（ksanika，瞬間生滅的）？
頌曰：
內五有熟養，聲無異熟生， 八無礙等流，亦異熟生性， 餘三實唯法，剎那唯后三。
論曰：內五（adhyātmika，內在的）即是眼等五界（眼、耳、鼻、舌、身）。有異熟生和所長養，沒有等流性。因為離開異熟生和所長養就沒有別的自性。異熟因所生的叫做異熟生，就像牛所駕的車叫做牛車一樣，省略了中間的詞語所以這樣說。或者所造的業到得果報的時候，變異而能成熟，所以叫做異熟。果從彼生，叫做異熟生。彼所得的果與因不同類，而是所成熟的，所以叫做異熟。或者在因的處所假立果的名稱，就像在果上假立因的名稱一樣。如契經（sūtra，佛經）說：『現在的六觸處（sadāyatana，眼觸、耳觸、鼻觸、舌觸、身觸、意觸），應當知道就是過去所造的業。』飲食資助、睡眠等持（samādhi，禪定）等殊勝因緣所增益的叫做所長養。有人說，梵行（brahmacarya，清凈行）也能長養。這只是沒有損害，並非另外有利益。長養相續常常能夠護持異熟相續，猶如外面的城郭防衛裡面的城池。
聲音有等流和所長養，沒有異熟生。為什麼呢？因為隨欲而轉的緣故。如果這樣，不應該在施設論（Prajñapti-śāstra，部派佛教論書）中說，因為善修遠離粗惡語的緣故，感得大士（mahāpurusa，偉人）的梵音聲相。有人說，聲音屬於第三傳，所以雖然由彼生，但不是異熟。意思是說，從彼業生諸大種（mahābhūta，地、水、火、風），從諸大種緣擊而發出聲音。有人說，聲音屬於第五傳，所以雖然由彼生，但不是異熟。意思是說，彼業生異熟大種，從此傳生長養大種，此又傳生等流大種，此才生聲。如果這樣，身受（vedanā，感受）從業所生的大種而生，應該不是異熟。如果受如聲一樣，便違背了正理。八無礙（astāvavimoksa，八解脫）……
【English Translation】 English version: Some say that the nature of what can burn (referring to fire) and what is burned (referring to objects) is also as previously stated (referring to the five internal realms such as the eye). Only the four external realms (earth, water, fire, wind) can be called what can burn. What is burned can only be heavy objects. The above has already explained what can chop (the ability to chop) and what is chopped (being chopped), etc. Among the eighteen realms, which are vipāka-ja (arising from the maturation of karma), which are posa-ja (arising from nourishment), which are nisyanda-ja (arising similar to the cause), which are dravya-sat (truly existing), and which are ksanika (momentarily arising and ceasing)?
Verse:
The five internal have maturation and nourishment, sound has no vipāka-ja, The eight unobstructed have nisyanda-ja, also of vipāka-ja nature, The remaining three are real, only dharma, momentary only the last three.
Treatise: The five internal (adhyātmika) are the five realms such as the eye (eye, ear, nose, tongue, body). They have vipāka-ja and posa-ja, but no nisyanda-ja. Because apart from vipāka-ja and posa-ja, there is no other nature. What is born from the vipāka cause is called vipāka-ja, just like a cart driven by an ox is called an ox cart. It is said this way by omitting the middle words. Or, the karma created transforms and matures when the fruit is obtained, so it is called vipāka. The fruit born from it is called vipāka-ja. The fruit obtained is different in kind from the cause, but it is what is matured, so it is called vipāka. Or, the name of the fruit is falsely established in the place of the cause, just like the name of the cause is falsely established on the fruit. As the sūtra (Buddhist scripture) says: 'The present six sense bases (sadāyatana, eye contact, ear contact, nose contact, tongue contact, body contact, mind contact) should be known to be the karma created in the past.' What is increased by the aid of food, sleep, samādhi (meditative concentration), and other excellent conditions is called posa-ja. Some say that brahmacarya (pure conduct) can also nourish. This is only without harm, not additionally beneficial. The continuous nourishment can often protect the continuous vipāka, just like the outer city walls defend the inner city.
Sound has nisyanda-ja and posa-ja, but no vipāka-ja. Why? Because it changes according to desire. If so, it should not be said in the Prajñapti-śāstra (treatise of Theravada Buddhism) that because of the good practice of abstaining from coarse and evil speech, one obtains the Brahma sound characteristics of a mahāpurusa (great person). Some say that sound belongs to the third transmission, so although it is born from it, it is not vipāka. It means that the great elements (mahābhūta, earth, water, fire, wind) are born from that karma, and sound is emitted from the striking of the great elements. Some say that sound belongs to the fifth transmission, so although it is born from it, it is not vipāka. It means that the vipāka great elements are born from that karma, from this is transmitted the posa great elements, and from this is transmitted the nisyanda great elements, and only then is sound born. If so, the feeling (vedanā, sensation) is born from the great elements born from karma, so it should not be vipāka. If feeling is like sound, it would violate the correct principle. The eight unobstructed (astāvavimoksa, eight liberations)...
者。七心法界。此有等流異熟生性。同類遍行因所生者是等流性。若異熟因所引生者名異熟生。諸無礙法無積集故非所長養。余謂餘四色香味觸。皆通三種。有異熟生。有所長養。有等流性。實唯法者。實謂無為。以堅實故。此法界攝故。唯法界獨名有實。意法意識名為后三。於六三中最後說故。唯此三界有一剎那。謂初無漏苦法忍品。非等流故名一剎那。此說究竟非等流者。余有為法無非等流。苦法忍相應心名意界意識界。余俱起法名為法界。如是已說異熟生等。今應思擇。若有眼界先不成就今得成就亦眼識耶。若眼識界先不成就今得成就亦眼界耶。如是等問。今應略答。頌曰。
眼與眼識界 獨俱得非等
論曰。獨得者。謂或有眼界先不成就今得成就非眼識。謂生欲界漸得眼根。及無色沒生二三四靜慮地時。或有眼識先不成就今得成就非眼界。謂生二三四靜慮地眼識現起。及從彼沒生下地時。俱得者。謂或有二界先不成就今得成就。謂無色沒生於欲界及梵世時。非者俱非。謂除前相。等謂若有成就眼界亦眼識耶。應作四句。第一句者。謂生二三四靜慮地眼識不起。第二句者。謂生欲界未得眼根及得已失。第三句者。謂生欲界得眼不失。及生梵世若生二三四靜慮地正見色時。第四句者。謂除前相。如是
【現代漢語翻譯】 現代漢語譯本：第七心法界（Dharmadhatu of the seventh mind）。這裡有等流性（nisyanda-svabhava），異熟生性（vipaka-ja-svabhava），自性（prakrti）。同類因（sabhaga-hetu）、遍行因（sarvatraga-hetu）所生的稱為等流性。如果是異熟因（vipaka-hetu）所引生的，名為異熟生。那些無礙法（avaranadhamma）因為沒有積聚，所以不是所長養的。其餘的指其餘四種，即色（rupa）、香（gandha）、味（rasa）、觸（sprastavya），都通於三種性質：有異熟生，有所長養，有等流性。真實唯有法（dharma）者，真實指的是無為法（asamskrta-dharma），因為它堅實。因為此法界（Dharmadhatu）所攝，所以唯有法界獨自名為有實。意界（manodhatu）、法界（Dharmadhatu）、意識界（vijnanadhatu）名為后三界。因為在六界和三界中最後說，所以唯有這三界有一剎那（ksana），指的是最初的無漏苦法忍品（anāsrava-duhkha-dharmajñanakshanti）。因為不是等流性，所以名為一剎那。這裡說的是究竟非等流者。其餘的有為法（samskrta-dharma）沒有不是等流的。與苦法忍（duhkha-dharmajñana）相應的心名為意界（manodhatu）和意識界（vijnanadhatu），其餘同時生起的法名為法界（Dharmadhatu）。像這樣已經說了異熟生等，現在應該思考：如果有人眼界（caksu-dhatu）先前沒有成就，現在得到成就，也是眼識界（caksu-vijnana-dhatu）嗎？如果眼識界先前沒有成就，現在得到成就，也是眼界嗎？像這樣的問題，現在應該簡略回答。頌曰： 眼與眼識界，獨俱得非等。 論曰：獨得，指的是或者有人眼界先前沒有成就，現在得到成就，但不是眼識界。指的是生於欲界（kamadhatu）逐漸得到眼根（caksu-indriya），以及從無色界（arupadhatu）死後生到二禪（dhyana）、三禪（dhyana）、四禪（dhyana）時。或者有人眼識界先前沒有成就，現在得到成就，但不是眼界。指的是生到二禪、三禪、四禪時眼識現起，以及從那裡死後生到下地時。俱得，指的是或者有這兩個界先前沒有成就，現在得到成就。指的是從無色界死後生到欲界以及梵世（brahmaloka）時。非者，指的是兩者都不是，指的是排除前面的情況。等，指的是如果有人成就眼界，也是眼識界嗎？應該作四句（catuh-prakara）。第一句指的是，生到二禪、三禪、四禪時眼識不起。第二句指的是，生到欲界未得到眼根以及得到后又失去。第三句指的是，生到欲界得到眼根沒有失去，以及生到梵世，如果生到二禪、三禪、四禪時正在見色（rupa）。第四句指的是，排除前面的情況。像這樣。
【English Translation】 English version: The seventh is the Dharmadhatu of the mind. Here, there are the natures of outflow (nisyanda-svabhava), resultant maturation (vipaka-ja-svabhava), and inherent nature (prakrti). That which is born from the homogenous cause (sabhaga-hetu) and the pervasive cause (sarvatraga-hetu) is called the nature of outflow. If it is brought forth by the cause of resultant maturation (vipaka-hetu), it is called resultant maturation. Those unobstructed dharmas (avaranadhamma), because they do not accumulate, are not fostered. The rest refers to the remaining four, namely form (rupa), smell (gandha), taste (rasa), and touch (sprastavya), all of which encompass three natures: there is resultant maturation, there is fostering, and there is the nature of outflow. That which is truly only dharma refers to unconditioned dharma (asamskrta-dharma), because it is solid. Because it is included in this Dharmadhatu, only the Dharmadhatu alone is called truly existent. The mind element (manodhatu), the dharma element (Dharmadhatu), and the consciousness element (vijnanadhatu) are called the latter three elements. Because they are spoken of last among the six elements and the three elements, only these three elements have one instant (ksana), referring to the initial undefiled moment of acceptance of the truth of suffering (anāsrava-duhkha-dharmajñanakshanti). Because it is not of the nature of outflow, it is called one instant. This speaks of that which is ultimately not of the nature of outflow. There is no conditioned dharma (samskrta-dharma) that is not of the nature of outflow. The mind associated with the acceptance of the truth of suffering (duhkha-dharmajñana) is called the mind element (manodhatu) and the consciousness element (vijnanadhatu), and the remaining co-arisen dharmas are called the dharma element (Dharmadhatu). Having spoken of resultant maturation and so on in this way, now one should contemplate: If someone's eye element (caksu-dhatu) was not previously accomplished and is now accomplished, is it also the eye consciousness element (caksu-vijnana-dhatu)? If someone's eye consciousness element was not previously accomplished and is now accomplished, is it also the eye element? Such questions should now be answered briefly. The verse says: The eye and eye consciousness element, obtained singly, together, or neither. The treatise says: 'Obtained singly' refers to someone whose eye element was not previously accomplished and is now accomplished, but not the eye consciousness element. This refers to someone born in the desire realm (kamadhatu) who gradually obtains the eye faculty (caksu-indriya), and when dying from the formless realm (arupadhatu) and being born in the second dhyana (dhyana), third dhyana, or fourth dhyana. Or someone whose eye consciousness element was not previously accomplished and is now accomplished, but not the eye element. This refers to when eye consciousness arises upon being born in the second dhyana, third dhyana, or fourth dhyana, and when dying from there and being born in a lower realm. 'Obtained together' refers to someone for whom these two elements were not previously accomplished and are now accomplished. This refers to when dying from the formless realm and being born in the desire realm and the Brahma world (brahmaloka). 'Neither' refers to neither of the two, excluding the previous cases. 'Etc.' refers to if someone has accomplished the eye element, is it also the eye consciousness element? Four possibilities (catuh-prakara) should be considered. The first possibility refers to when eye consciousness does not arise upon being born in the second dhyana, third dhyana, or fourth dhyana. The second possibility refers to being born in the desire realm without having obtained the eye faculty, or having obtained it and then lost it. The third possibility refers to being born in the desire realm having obtained the eye faculty and not lost it, and being born in the Brahma world, or if being born in the second dhyana, third dhyana, or fourth dhyana, one is currently seeing form (rupa). The fourth possibility refers to excluding the previous cases. Like this.
眼界與色界眼識與色界得成就等如理應思。為攝如是所未說義。是故頌中總復言等。如是已說得成就等。十八界中幾內幾外。頌曰。
內十二眼等 色等六為外
論曰。六根六識十二名內。外謂所餘色等六境。我依名內。外謂此余。我體既無內外何有。我執依止故。假說心為我。故契經說。
由善調伏我 智者得生天
世尊余處說調伏心。如契經言。
應善調伏心 心調能引樂
故但於心假說為我。眼等為此所依親近。故說名內。色等為此所緣疏遠。故說名外。若爾六識應不名內。未至意位非心依故。至意位時不失六識界。未至意位亦非越意相。若異此者。意界唯應在過去世六識唯在現在未來。便違自宗許十八界皆通三世。又若未來現在六識無意界相過去意界亦應不立。相於三世無改易故。已說內外。十八界中幾是同分。幾彼同分。頌曰。
法同分餘二 作不作自業
論曰。法同分者。謂一法界唯是同分。若境與識定為所緣。識于其中已生生法。此所緣境說名同分。無一法界不于其中已正當生無邊意識。由諸聖者決定生心。觀一切法皆為無我。彼除自體及俱有法。餘一切法皆為所緣。如是所除亦第二念心所緣境。此二念心緣一切境無不周遍。是故法界恒名同分。余
【現代漢語翻譯】 現代漢語譯本： 對於眼界（cakṣu-dhātu，視覺器官）與眼識（cakṣu-vijñāna，視覺意識）與獲得成就等，應如理如實地思考。爲了包含這些未曾詳細說明的意義，所以在頌文中總括地再次提到『等』字。像這樣已經說明了獲得成就等。在十八界（aṣṭādaśa dhātavaḥ，十八種構成要素）中，哪些是內在的，哪些是外在的？頌文說： 『內十二眼等，色等六為外。』 論述：六根（ṣaḍ indriyāṇi，六種感覺器官）和六識（ṣaḍ vijñānāni，六種意識）共十二種稱為內在。外在是指其餘的色（rūpa，顏色和形狀）等六境（ṣaḍ viṣayāḥ，六種對像）。如果說『我』是內在的，那麼外在的就是『此余』。但『我』的實體既然不存在，哪裡會有內外之分呢？因為執著于『我』，所以假說心為『我』。因此，契經（sūtra，佛經）中說： 『由善調伏我，智者得生天。』 世尊（Bhagavān，佛）在其他地方也說過調伏心。如契經所說： 『應善調伏心，心調能引樂。』 所以只是假借地把心說成是『我』。眼等是心所依賴和親近的，所以稱為內在。色等是心所緣取和疏遠的，所以稱為外在。如果這樣，那麼六識就不應該被稱為內在，因為在未達到意位（mano-dhātu，意識界）時，它們不是心的所依。即使達到意位時，也不會失去六識界。未達到意位時，也不會超越意識的相狀。如果不是這樣，那麼意識界就只應該存在於過去世，而六識只應該存在於現在和未來。這就違背了你們自己的宗派所承認的十八界皆通於三世的觀點。而且，如果未來和現在的六識沒有意識界的相狀，那麼過去的意識界也不應該成立，因為相狀在三世中沒有改變。 已經說明了內外。在十八界中，哪些是同分（sabhāga，共同的），哪些是彼同分（visabhāga，不共同的）？頌文說： 『法同分餘二，作不作自業。』 論述：法界（dharma-dhātu，法界）是同分，也就是說，只有法界是同分。如果境（viṣaya，對像）和識（vijñāna，意識）一定是所緣的關係，識在其中已經產生或將要產生法，那麼這個所緣境就稱為同分。沒有一個法界不是在其中已經、正在或將要產生無邊的意識。由於諸聖者（ārya，聖人）決定生起心，觀察一切法都是無我的。除了自體和俱有法（sahabhūta dharma，同時存在的法）之外，其餘的一切法都是他們所緣的對象。像這樣排除的法也是第二念心所緣的對象。這兩念心緣取一切境，沒有不周遍的。因此，法界總是被稱為同分。其餘的
【English Translation】 English version: One should contemplate appropriately on the eye-element (cakṣu-dhātu, visual organ), the eye-consciousness (cakṣu-vijñāna, visual consciousness), and the attainment, etc. To encompass these unstated meanings, the term 'etc.' is generally repeated in the verse. Having thus explained the attainment, etc., among the eighteen elements (aṣṭādaśa dhātavaḥ, eighteen elements of existence), how many are internal and how many are external? The verse states: 'Twelve internal, eye, etc., six external, form, etc.' Commentary: The six sense organs (ṣaḍ indriyāṇi, six faculties) and the six consciousnesses (ṣaḍ vijñānāni, six types of consciousness) are collectively called internal. External refers to the remaining six objects (ṣaḍ viṣayāḥ, six objects), such as form (rūpa, color and shape). If 'I' is considered internal, then external is 'the rest of this'. But since the entity of 'I' does not exist, how can there be internal and external? Because of attachment to 'I', the mind is falsely called 'I'. Therefore, the sutra (sūtra, Buddhist scripture) says: 'By well subduing the I, the wise are born in heaven.' The World-Honored One (Bhagavān, the Buddha) has also spoken of subduing the mind elsewhere. As the sutra says: 'One should well subdue the mind; a subdued mind brings happiness.' Therefore, the mind is only figuratively called 'I'. The eye, etc., are what the mind relies on and is close to, so they are called internal. Form, etc., are what the mind cognizes and is distant from, so they are called external. If so, then the six consciousnesses should not be called internal, because they are not the basis of mind before reaching the mind-element (mano-dhātu, mind element). Even when reaching the mind-element, the six consciousnesses are not lost. Before reaching the mind-element, they also do not transcend the aspect of mind. If it were otherwise, then the mind-element should only exist in the past, and the six consciousnesses should only exist in the present and future. This would contradict your own school's view that the eighteen elements all pervade the three times. Moreover, if the future and present six consciousnesses do not have the aspect of the mind-element, then the past mind-element should also not be established, because the aspect does not change in the three times. Having explained internal and external, among the eighteen elements, how many are common (sabhāga, shared) and how many are uncommon (visabhāga, unshared)? The verse states: 'The dharma-element is common, the other two perform or do not perform their own function.' Commentary: The dharma-element (dharma-dhātu, element of mental objects) is common, that is, only the dharma-element is common. If an object (viṣaya, object) and consciousness (vijñāna, consciousness) are necessarily related as object and cognition, and consciousness has already arisen or will arise in it, then this object of cognition is called common. There is no dharma-element in which boundless consciousness has not already, is not now, or will not arise. Because the noble ones (ārya, saints) resolutely generate the mind, observing all dharmas as selfless. Except for their own entity and co-existent dharmas (sahabhūta dharma, co-existing phenomena), all other dharmas are objects of their cognition. The dharmas excluded in this way are also objects of the second thought. These two thoughts cognize all objects without exception. Therefore, the dharma-element is always called common. The remaining
二者。謂餘十七界皆有同分及彼同分。何名同分彼同分耶。謂作自業不作自業。若作自業名為同分。不作自業名彼同分。此中眼界于有見色已正當見名同分眼。如是廣說。乃至意界各于自境應說自用。迦濕彌羅國毗婆沙師說。彼同分眼但有四種。謂不見色已正當滅及不生法。西方諸師說有五種。謂不生法復開為二。一有識屬。二無識屬。乃至身界應知亦然。意彼同分唯不生法。色界為眼已正當見名同分色。彼同分色亦有四種。謂非眼見已正當滅及不生法。廣說乃至觸界亦爾。各對自根應說自用。應知同分及彼同分。眼若於一是同分。于餘一切亦同分。彼同分亦如是。廣說乃至意界亦爾。色即不然于見者是同分。于不見者是彼同分。所以者何。色有是事。謂一所見亦多所見。如觀月舞相撲等色。眼無是事。謂一眼根二能見色。眼不共故。依一相續建立同分及彼同分。色是共故。依多相續建立同分及彼同分。如說色界聲香味觸應知亦爾。聲可如色。香味觸三至根方取。是不共故。一取非余。理應如眼等。不應如色說。雖有是理而容有共。所以者何。香等三界於一及余。皆有可生鼻等識義。眼等不然。故知色說。眼等六識同分彼同分生不生法故。如意界說。云何同分彼同分義。根境識三更相交涉故名為分。或復分者是己作用
【現代漢語翻譯】 現代漢語譯本： 其次，關於其餘十七界都有『同分』（sabhāga，相似部分）和『彼同分』（visabhāga，不相似部分）的說法。什麼是『同分』和『彼同分』呢？是指『作自業』（karoti svam karma，執行自身功能）和『不作自業』（na karoti svam karma，不執行自身功能）。如果執行自身功能，就稱為『同分』；如果不執行自身功能，就稱為『彼同分』。這裡，眼界對於可見的顏色，正在見或將要見，稱為『同分眼』。像這樣廣泛地解釋，乃至意界各自對於自己的境界，都應該說明其自身的作用。迦濕彌羅國的毗婆沙師說，『彼同分眼』只有四種，即『不見色』（adṛṣṭa-rūpa，未見顏色）、『已滅』（niruddha，已消失）、『正滅』（nirudhyamāna，正在消失）以及『不生法』（anutpāda-dharma，未生之法）。西方的論師則說有五種，即將『不生法』分為兩種：一是有識所繫（sa-vijñānaka，與識相關聯），二是無識所繫（a-vijñānaka，與識不相關聯）。乃至身界也應如此理解。意的『彼同分』只有『不生法』。 對於眼來說，『已見』（dṛṣṭa，已見）、『正見』（dṛśyamāna，正在見）或『當見』（drakṣyamāna，將要見）的顏色，稱為『同分色』。『彼同分色』也有四種，即『非眼見』（acakṣur-dṛṣṭa，非眼所見）、『已滅』、『正滅』以及『不生法』。廣泛地說，乃至觸界也是如此。各自針對自己的根，應該說明其自身的作用。應該瞭解『同分』和『彼同分』。如果眼對於一個是『同分』，那麼對於其餘一切也是『同分』。『彼同分』也是如此。廣泛地說，乃至意界也是如此。顏色則不然，對於見者是『同分』，對於不見者是『彼同分』。為什麼呢？因為顏色有這樣的情況，即一個所見，也是多個所見，例如觀看月亮、舞蹈、摔跤等顏色。眼沒有這樣的情況，即一個眼根能見兩種顏色，因為眼根是不共用的。『同分』和『彼同分』是依據一個相續（saṃtāna，心識流）建立的，而顏色是共用的，所以『同分』和『彼同分』是依據多個相續建立的。正如所說，聲音、香味、觸覺也應如此理解。聲音可以像顏色一樣，而香味和觸覺這三者必須接觸到根才能被感知，是不共用的，一個感知了，其餘就不能感知，道理上應該像眼等一樣，不應該像顏色那樣說。雖然有這個道理，但也容許有共用的情況。為什麼呢？因為香等三界對於一個或多個，都有可能產生鼻等識的意義。眼等則不然。所以說顏色。眼等六識的『同分』和『彼同分』，是因為有生法和不生法。如同意界所說。什麼是『同分』和『彼同分』的意義呢？根、境、識三者相互交涉，所以稱為『分』。或者說，『分』就是自身的作用。
【English Translation】 English version: Next, regarding the remaining seventeen realms, it is said that all have 'sabhāga' (homogenous part) and 'visabhāga' (heterogenous part). What are 'sabhāga' and 'visabhāga'? They refer to 'karoti svam karma' (performing one's own function) and 'na karoti svam karma' (not performing one's own function). If it performs its own function, it is called 'sabhāga'; if it does not perform its own function, it is called 'visabhāga'. Here, the eye-realm, with respect to visible colors, being seen or about to be seen, is called 'sabhāga-eye'. Thus, explain extensively, up to the mind-realm, each with respect to its own object, one should explain its own function. The Vaibhāṣika masters of Kashmir say that 'visabhāga-eye' has only four types: 'adṛṣṭa-rūpa' (unseen color), 'niruddha' (ceased), 'nirudhyamāna' (ceasing), and 'anutpāda-dharma' (unborn dharma). The Western masters say there are five types, dividing 'anutpāda-dharma' into two: one associated with consciousness (sa-vijñānaka), and the other not associated with consciousness (a-vijñānaka). Likewise, the body-realm should also be understood. The 'visabhāga' of the mind is only 'anutpāda-dharma'. For the eye, the color that is 'dṛṣṭa' (seen), 'dṛśyamāna' (being seen), or 'drakṣyamāna' (to be seen) is called 'sabhāga-color'. 'Visabhāga-color' also has four types: 'acakṣur-dṛṣṭa' (unseen by the eye), 'ceased', 'ceasing', and 'anutpāda-dharma'. Speaking extensively, even up to the touch-realm, it is the same. Each in relation to its own root, one should explain its own function. One should understand 'sabhāga' and 'visabhāga'. If the eye is 'sabhāga' with respect to one, then it is 'sabhāga' with respect to all others as well. 'Visabhāga' is also the same. Speaking extensively, even up to the mind-realm, it is the same. Color is not like that; for the seer, it is 'sabhāga', and for the non-seer, it is 'visabhāga'. Why? Because color has such a case, that what is seen by one is also seen by many, such as viewing the moon, dance, wrestling, and other colors. The eye does not have such a case, that one eye-root can see two colors, because the eye-root is not shared. 'Sabhāga' and 'visabhāga' are established based on one continuum (saṃtāna), while color is shared, so 'sabhāga' and 'visabhāga' are established based on multiple continua. As it is said, sound, smell, taste, and touch should also be understood in this way. Sound can be like color, while smell, taste, and touch must contact the root to be perceived, and are not shared; if one perceives, the others cannot perceive. Logically, it should be like the eye, etc., and should not be spoken of like color. Although there is this logic, it is also permissible to have shared cases. Why? Because the three realms of smell, etc., for one or many, all have the meaning of possibly generating nose-consciousness, etc. The eye, etc., are not like that. Therefore, speak of color. The 'sabhāga' and 'visabhāga' of the six consciousnesses of the eye, etc., are because there are born and unborn dharmas. As the mind-realm is spoken of. What is the meaning of 'sabhāga' and 'visabhāga'? The root, object, and consciousness interact with each other, so it is called 'bhāga' (part). Or, 'bhāga' is one's own function.
。或復分者是所生觸。同有此分故名同分。與此相違名彼同分。由非同分與彼同分種類分同。名彼同分。已說同分及彼同分。十八界中幾見所斷。幾修所斷。幾非所斷。頌曰。
十五唯修斷 后三界通三 不染非六生 色定非見斷
論曰。十五界者。謂十色界及五識界。唯修斷者。此十五界唯修所斷。后三界者。意界法界及意識界。通三者。謂此後三界各通三種。八十八隨眠及彼俱有法並隨行得。皆見所斷。諸餘有漏皆修所斷。一切無漏皆非所斷。豈不更有見所斷法。謂異生性及招惡趣身語業等。此與聖道極相違故。雖爾此法非見所斷。略說彼相。謂不染法。非六生色。定非見斷。其異生性是不染污無記性攝。已離欲者斷善根者猶成就故。此異生性若見所斷。苦法忍位應是異生。六謂意處異此而生名非六生。是從眼等五根生義。即五識等。色謂一切身語業等。前及此色。定非見斷。所以者何。非迷諦理親發起故。如是已說見所斷等。十八界中幾是見幾非見。頌曰。
眼法界一分 八種說名見 五識俱生慧 非見不度故 眼見色同分 非彼能依識 傳說不能觀 彼障諸色故
論曰。眼全是見。法界一分八種是見。余皆非見。何等為八。謂身見等五染污見。世間正見。有學正見
。無學正見。於法界中此八是見。所餘非見。身見等五隨眠品中時至當說。世間正見。謂意識相應善有漏慧。有學正見。謂有學身中諸無漏見。無學正見。謂無學身中諸無漏見。譬如夜分晝分有云無雲睹眾色像明昧有異。如是世間諸見有染無染。學無學見。觀察法相明昧不同。何故世間正見唯意識相應。以五識俱生慧不能決度故。審慮為先決度名見。五識俱慧無如是能。以無分別是故非見。準此所餘染無染慧及諸餘法非見應知。若爾眼根不能決度。云何名見。以能明利觀照諸色故亦名見。若眼見者余識行時亦應名見。非一切眼皆能現見。誰能現見。謂同分眼與識合位能見非余。若爾則應彼能依識見色非眼。不爾眼識定非能見。所以者何。傳說。不能觀障色故。現見壁等所障諸色則不能觀。若識見者識無對故。壁等不礙應見障色。于被障色眼識不生。識既不生如何當見。眼識于彼何故不生。許眼見者眼有對故於彼障色無見功能。識與所依一境轉故。可言于彼眼識不生。許識見者何緣不起。眼豈如身根境合方取而言有對故不見彼耶。又頗胝迦琉璃雲母水等所障云何得見。是故不由眼有對故於彼障色無見功能。若爾所執眼識云何。若於是處光明無隔。于彼障色眼識亦生。若於是處光明有隔。于彼障色眼識不生。識既不生故不
【現代漢語翻譯】 現代漢語譯本 無學正見（Aśaikṣa-samyagdṛṣṭi，無學位的正確見解）：在法界（Dharmadhātu，一切法的總稱）中，這八種是見（Dṛṣṭi，智慧、見解），其餘的不是見。關於身見（Satkāyadṛṣṭi，認為五蘊為我）、邊見（Antagrahadṛṣṭi，執斷常二邊）、邪見（Mithyādṛṣṭi，否定因果的見解）、見取見（Dṛṣṭiparāmarśa，執持不正見為最勝）、戒禁取見（Śīlavrataparāmarśa，執持不正戒律為解脫道）這五種隨眠（Anuśaya，煩惱的潛在狀態），在適當的時候會詳細說明。 世間正見（Laukika-samyagdṛṣṭi，世俗的正確見解）：指的是與意識（Manovijñāna，第六識）相應的，具有善性且有煩惱的智慧（Prajñā，能辨別是非善惡的智慧）。 有學正見（Śaikṣa-samyagdṛṣṭi，有學位的正確見解）：指的是有學位的人身上所具有的各種無漏見（Anāsrava-dṛṣṭi，沒有煩惱的見解）。 無學正見（Aśaikṣa-samyagdṛṣṭi，無學位的正確見解）：指的是無學位的人身上所具有的各種無漏見。 譬如夜晚和白天，有云和無雲，觀看各種色像時，明亮程度有所不同。同樣，世間的各種見解，有染污和無染污之分；有學和無學的見解，在觀察法相（Dharmalakṣaṇa，諸法的體性、相狀）時，明暗程度也不同。 為什麼世間正見只與意識相應呢？因為五識（Pañcavijñāna，眼、耳、鼻、舌、身五種感覺器官的識）俱生的智慧不能決斷和衡量。審慎思考是前提，決斷衡量才稱為見。五識俱生的智慧沒有這樣的能力，因為它沒有分別能力，所以不是見。由此推斷，其餘的染污或無染污的智慧以及其他各種法，都不是見，應該知道。 如果這樣，眼根（Cakṣurindriya，視覺器官）不能決斷衡量，為什麼稱為見呢？因為眼根能夠明亮地觀察和照見各種色（Rūpa，顏色和形狀），所以也稱為見。 如果眼睛能見，那麼其餘的識在運作時也應該稱為見。不是所有的眼睛都能直接看見。誰能直接看見呢？指的是同分眼（Sabhāga-cakṣu，具有相同功能的眼睛）與識（Vijñāna，能識別的意識）結合時才能見，而不是其他情況。 如果這樣，那麼應該是眼根所依賴的識見色，而不是眼根本身。不是這樣的，眼識（Cakṣurvijñāna，視覺意識）絕對不能見。為什麼呢？傳說，眼識不能觀察被遮擋的色。直接看見墻壁等遮擋的各種色，是不能觀察到的。如果識能見，因為識沒有阻礙，墻壁等不應該阻礙它看見被遮擋的色。對於被遮擋的色，眼識不會產生。識既然不產生，怎麼能見呢？眼識對於被遮擋的色為什麼不產生呢？如果承認眼睛能見，眼睛有阻礙，所以對於被遮擋的色沒有見的功能。識與所依賴的根在同一個境界中運作，可以說對於被遮擋的色眼識不產生。如果承認識能見，有什麼緣故不產生呢？難道眼睛像身體一樣，根與境結合才能獲取，所以說因為有阻礙而不能見嗎？ 而且，被頗胝迦（Sphatika，水晶）、琉璃（Vaiḍūrya，青色寶玉）、雲母（Abhraka，一種層狀礦物）、水等遮擋的東西，怎麼能看見呢？所以不是因為眼睛有阻礙，所以對於被遮擋的色沒有見的功能。如果這樣，你所執著的眼識又是什麼呢？如果在某個地方光明沒有阻隔，對於那個地方被遮擋的色，眼識也會產生。如果在某個地方光明有阻隔，對於那個地方被遮擋的色，眼識就不會產生。識既然不產生，所以不...
【English Translation】 English version Aśaikṣa-samyagdṛṣṭi (Non-learning Right View): Among the Dharmadhātu (the totality of all dharmas), these eight are views (Dṛṣṭi, wisdom, insight), and the rest are not views. The five Anuśayas (latent tendencies of defilements) such as Satkāyadṛṣṭi (view of self in the five aggregates), Antagrahadṛṣṭi (view of extremes), Mithyādṛṣṭi (wrong view), Dṛṣṭiparāmarśa (clinging to views), and Śīlavrataparāmarśa (clinging to rites and rituals) will be explained in detail when the time comes. Laukika-samyagdṛṣṭi (Mundane Right View): Refers to the wisdom (Prajñā, the wisdom that can distinguish right from wrong) that is associated with Manovijñāna (the sixth consciousness) and is wholesome but still has defilements. Śaikṣa-samyagdṛṣṭi (Learning Right View): Refers to the various Anāsrava-dṛṣṭis (views without defilements) that are present in a learner. Aśaikṣa-samyagdṛṣṭi (Non-learning Right View): Refers to the various Anāsrava-dṛṣṭis that are present in a non-learner. Just as the brightness of viewing various forms differs between night and day, with and without clouds, similarly, mundane views are either defiled or undefiled; the views of learners and non-learners differ in the clarity of observing Dharmalakṣaṇa (the characteristics of dharmas). Why is mundane right view only associated with consciousness? Because the wisdom arising with the five consciousnesses (Pañcavijñāna, the five sense consciousnesses of eye, ear, nose, tongue, and body) cannot decisively measure. Deliberate consideration is a prerequisite, and decisive measurement is called view. The wisdom arising with the five consciousnesses does not have this ability because it lacks the ability to discriminate, so it is not a view. From this, it should be known that the remaining defiled or undefiled wisdom and other dharmas are not views. If so, if the Cakṣurindriya (eye faculty) cannot decisively measure, why is it called a view? Because the eye faculty can brightly observe and illuminate various Rūpas (colors and shapes), it is also called a view. If the eye can see, then the other consciousnesses should also be called views when they are functioning. Not all eyes can directly see. Who can directly see? It refers to the Sabhāga-cakṣu (eye of the same kind) that can see when it is combined with Vijñāna (consciousness that can recognize), and not in other situations. If so, then it should be the consciousness that relies on the eye faculty that sees the form, not the eye faculty itself. That is not the case; Cakṣurvijñāna (visual consciousness) absolutely cannot see. Why? It is said that visual consciousness cannot observe obstructed forms. Directly seeing various forms obstructed by walls, etc., cannot be observed. If consciousness can see, because consciousness has no obstruction, walls, etc., should not obstruct it from seeing obstructed forms. For obstructed forms, visual consciousness does not arise. Since consciousness does not arise, how can it see? Why does visual consciousness not arise for obstructed forms? If it is admitted that the eye can see, the eye has obstruction, so it does not have the function of seeing obstructed forms. Since consciousness and the faculty it relies on operate in the same realm, it can be said that visual consciousness does not arise for obstructed forms. If it is admitted that consciousness can see, what is the reason it does not arise? Is it that the eye is like the body, only acquiring when the faculty and object combine, so it is said that it cannot see because of obstruction? Moreover, how can things obstructed by Sphatika (crystal), Vaiḍūrya (lapis lazuli), Abhraka (mica), water, etc., be seen? Therefore, it is not because the eye has obstruction that it does not have the function of seeing obstructed forms. If so, what is the visual consciousness that you adhere to? If there is no obstruction of light in a certain place, visual consciousness will also arise for the obstructed form in that place. If there is obstruction of light in a certain place, visual consciousness will not arise for the obstructed form in that place. Since consciousness does not arise, therefore it does not...
能見。然經說眼能見色者。是見所依故說能見。如彼經言意能識法。非意能識。以過去故。何者能識。謂是意識。意是識依故說能識。或就所依說能依業。如世間說床座言聲。又如經言眼所識色可愛可樂。然實非此可愛樂色是眼所識。又如經說。梵志當知。以眼為門唯為見色。故知眼識依眼門見。亦不應言門即是見。豈容經說以眼為見唯為見色。若識能見誰復了別。見與了別二用何異。以即見色名了色故。譬如少分慧名能見亦能簡擇。如是少分識名能見亦能了別。有餘難言。若眼能見。眼是見者誰是見用。此言非難如共許識是能了別。然無了者了用不同。見亦應爾。有餘復言。眼識能見。是見所依故。眼亦名能見。如鳴所依故亦說鐘能鳴。若爾眼根識所依故應名能識。無如是失。世間同許眼識是見。由彼生時說能見色不言識色。毗婆沙中亦作是說。若眼所得眼識所受說名所見。是故但說眼名能見。不名能識。唯識現前說能識色。譬如說日名能作晝。經部諸師有作是說。如何共聚楂掣虛空眼色等緣生於眼識。此等於見孰為能所。唯法因果實無作用。為順世情假興言說。眼名能見。識名能了。智者于中不應封著。如世尊說。方域言詞不應堅執。世俗名想不應固求。然迦濕彌羅國毗婆沙宗。說眼能見耳能聞鼻能嗅舌能嘗身能
【現代漢語翻譯】 現代漢語譯本 能見。然而經文說眼睛能見色（rupa，形態、顏色），是因為眼睛是見（darsana，視覺）的所依處，所以才說能見。如同那部經文所說，意（manas，意識）能識法（dharma，事物、法則），並非意本身能識，因為意是過去的。那麼什麼能識呢？是意識（vijnana，識別作用）。意是意識的所依處，所以說能識。或者就所依處來說能依處的作用，如同世間說『床座』、『言聲』。又如經文說，眼睛所識的色是可愛可樂的，但實際上並非這些可愛可樂的色是眼睛所識的。又如經文說：『梵志（brahmana，婆羅門），你應該知道，以眼為門，僅僅是爲了見色。』所以知道眼識（caksu-vijnana，視覺意識）依靠眼門見。也不應該說門就是見。難道經文會說以眼為見，僅僅是爲了見色嗎？如果識能見，誰又來了別（viveka，區分）呢？見與了別這兩種作用有什麼不同呢？因為立即見色就叫做了色。譬如少分的智慧（prajna，智慧）名為能見，也能簡擇（vicaya，選擇）。這樣，少分的識名為能見，也能了別。有些人反駁說，如果眼睛能見，眼睛是見者，那麼誰是見的作用呢？這種說法不能成立，就像大家公認識是能了別的，但沒有了者，了的作用不同。見也應該如此。有些人又說，眼識能見，因為是見的所依處，所以眼睛也叫做能見，就像鳴叫的所依處，所以也說鐘能鳴叫。如果這樣，眼根（caksu-indriya，視覺器官）是識的所依處，應該叫做能識。沒有這樣的錯誤。世間普遍認為眼識是見。因為眼識產生時說能見色，不說識色。毗婆沙（vibhasa，註釋）中也這樣說，眼睛所得，眼識所受，叫做所見。所以只說眼睛能見，不說眼睛能識。只有識現前時才說能識色。譬如說太陽能使白天出現。經部（sutra-vada，經量部）的諸位論師這樣說，如何共聚楂掣（chac，六），虛空，眼，色等緣生於眼識。這些對於見來說，誰是能，誰是所呢？唯有法（dharma，事物、現象）的因果，實際上沒有作用。爲了順應世俗的感情，才假借地興起言說。眼睛叫做能見，識叫做能了。智者不應該執著于這些。如同世尊（bhagavan，佛陀）所說，方域言詞不應該堅執，世俗名想不應該固求。然而迦濕彌羅國（kasmira，克什米爾）的毗婆沙宗（vibhasa，註釋），說眼睛能見，耳朵能聞，鼻子能嗅，舌頭能嘗，身體能……
【English Translation】 English version It can see. However, the sutras say that the eye can see color (rupa, form, color) because the eye is the basis of seeing (darsana, vision), so it is said to be able to see. Just as that sutra says, the mind (manas, consciousness) can cognize dharma (dharma, things, laws), not that the mind itself can cognize, because the mind is in the past. So what can cognize? It is consciousness (vijnana, the function of recognition). The mind is the basis of consciousness, so it is said to be able to cognize. Or, based on the basis, the function of the dependent is spoken of, just as the world says 'bed' and 'sound'. Also, as the sutra says, the color cognized by the eye is lovely and delightful, but in reality, these lovely and delightful colors are not cognized by the eye. Also, as the sutra says: 'Brahmin (brahmana), you should know that using the eye as a door is only for seeing color.' Therefore, it is known that eye-consciousness (caksu-vijnana, visual consciousness) relies on the eye-door to see. It should also not be said that the door is seeing. Could the sutra say that using the eye as seeing is only for seeing color? If consciousness can see, who will discriminate (viveka, distinguish)? What is the difference between the two functions of seeing and discriminating? Because immediately seeing color is called understanding color. For example, a small amount of wisdom (prajna, wisdom) is called being able to see and can also select (vicaya, choose). In this way, a small amount of consciousness is called being able to see and can also discriminate. Some people retort, if the eye can see, and the eye is the seer, then who is the function of seeing? This statement is untenable, just as everyone recognizes that consciousness is able to discriminate, but there is no discriminator, and the function of discrimination is different. Seeing should also be the same. Some people also say that eye-consciousness can see because it is the basis of seeing, so the eye is also called being able to see, just like the basis of ringing, so it is also said that the bell can ring. If so, the eye-organ (caksu-indriya, visual organ) is the basis of consciousness and should be called being able to cognize. There is no such error. The world generally believes that eye-consciousness is seeing. Because when eye-consciousness arises, it is said to be able to see color, not to cognize color. The Vibhasa (vibhasa, commentary) also says this, what the eye obtains and what eye-consciousness receives is called what is seen. Therefore, it is only said that the eye can see, not that the eye can cognize. Only when consciousness is present is it said to be able to cognize color. For example, it is said that the sun can make daytime appear. The sutra-vada (sutra-vada, Sautrantika) masters say this, how can the six (chac), space, eye, color, and other conditions gather together to produce eye-consciousness. For seeing, who is the agent and who is the object? Only the cause and effect of dharma (dharma, things, phenomena) actually have no function. In order to conform to worldly feelings, speech is falsely raised. The eye is called being able to see, and consciousness is called being able to understand. The wise should not be attached to these. As the Bhagavan (bhagavan, Buddha) said, regional words should not be firmly adhered to, and worldly names and thoughts should not be stubbornly sought. However, the Vibhasa (vibhasa, commentary) school of Kasmira (kasmira, Kashmir) says that the eye can see, the ear can hear, the nose can smell, the tongue can taste, and the body can...
覺意能了。于見色時。為一眼見。為二眼見。此無定準。頌曰。
或二眼俱時 見色分明故
論曰。阿毗達磨諸大論師咸言。或時二眼俱見。以開二眼見色分明。開一眼時不分明故。又開一眼觸一眼時。便於現前見二月等。閉一觸一此事則無。是故或時二眼俱見。非所依別識成二分。住無方故不同礙色。若此宗說眼見耳聞乃至意了。彼所取境根正取時。為至不至。頌曰。
眼耳意根境 不至三相違
論曰。眼耳意根取非至境。謂眼能見遠處諸色。眼中藥等則不能觀。耳亦能聞遠處聲響。逼耳根者則不能聞。若眼耳根唯取至境。則修定者應不修生天眼耳根。如鼻根等。若眼能見不至色者。何故不能普見一切遠有障等不至諸色。如何磁石吸不至鐵。非吸一切不至鐵耶。執見至境亦同此難。何故不能普見一切眼藥籌等至眼諸色。又如鼻等能取至境。然不能取一切與根俱有香等。如是眼根雖見不至而非一切。耳根亦爾。意無色故非能有至。有執。耳根通取至境及不至境。自耳中聲亦能聞故。所餘鼻等三有色根。與上相違唯取至境。如何知鼻唯取至香。由斷息時不嗅香故。云何名至。謂無間生。又諸極微為相觸不。迦濕彌羅國毗婆沙師說不相觸。所以者何。若諸極微遍體相觸。即有實物體相雜過。若觸
【現代漢語翻譯】 現代漢語譯本 覺意（覺慧，指一種認知能力）能夠理解。在看到顏色的時候，是用一隻眼睛看到，還是用兩隻眼睛看到？這沒有固定的準則。頌詞說： 『或者兩隻眼睛同時看到，因為看到顏色時更加分明。』 論述說：阿毗達磨（論藏）的各位大論師都說，有時是兩隻眼睛同時看到。因為睜開兩隻眼睛看東西時，顏色更加分明；睜開一隻眼睛時，顏色就不那麼分明。而且睜開一隻眼睛，用另一隻眼睛去觸碰東西時，就會看到眼前出現兩個月亮之類的幻象。閉上一隻眼睛，再用另一隻眼睛去觸碰東西，這種情況則不會發生。所以，有時是兩隻眼睛同時看到。並非所依賴的識（意識）分成兩部分。因為識沒有固定的方位，不像有阻礙的色法（物質）那樣。 如果這個宗派說眼睛看到、耳朵聽到乃至意識理解，那麼它們所取的境（對像），在根（感官）正確地取境時，是到達境，還是沒有到達境？頌詞說： 『眼根、耳根、意根的境，不到達境，這三種情況是相反的。』 論述說：眼根、耳根、意根取的是不到達的境。比如，眼睛能看到遠處的各種顏色，但眼藥等東西在眼睛裡卻不能看到。耳朵也能聽到遠處的聲響，但靠近耳朵的聲響反而聽不到。如果眼根、耳根只能取到達的境，那麼修習禪定的人就不應該修出生天的天眼、天耳。像鼻根等一樣。如果眼睛能看到不到達的顏色，為什麼不能普遍地看到一切遠處有遮擋等不到達的顏色呢？就像磁石吸不到達的鐵，為什麼不吸一切不到達的鐵呢？如果執著于看到到達的境，也會有同樣的難題。為什麼不能普遍地看到一切眼藥、探針等到達眼睛的顏色呢？又如鼻根等能取到達的境，但不能取一切與根同時存在的香等。這樣，眼根雖然看到不到達的境，但不是一切。耳根也是如此。意根沒有顏色，所以不可能有到達。有人認為，耳根既能取到達的境，也能取不到達的境，因為自己耳朵里的聲音也能聽到。其餘的鼻根等三種有色根，與上面相反，只能取到達的境。如何知道鼻根只能取到達的香呢？因為停止呼吸時就聞不到香味了。什麼叫做到達呢？就是沒有間隔地產生。還有，各個極微（最小的物質單位）是互相接觸還是不接觸呢？迦濕彌羅國的毗婆沙師說不接觸。為什麼呢？如果各個極微遍佈全身互相接觸，就會有實物體互相混雜的過失。如果接觸
【English Translation】 English version The conscious mind (覺意, Jue Yi, referring to a cognitive ability) is able to understand. When seeing a color, is it seen by one eye or two eyes? There is no fixed rule for this. The verse says: 'Or both eyes see simultaneously, because seeing colors is clearer.' The treatise says: The great masters of Abhidharma (阿毗達磨, Āpídámó, the Abhidharma Pitaka) all say that sometimes both eyes see simultaneously. Because when opening both eyes to see, the colors are clearer; when opening one eye, the colors are not so clear. Moreover, when opening one eye and touching something with the other eye, one will see illusions such as two moons appearing before them. Closing one eye and then touching something with the other eye, this situation will not occur. Therefore, sometimes both eyes see simultaneously. It is not that the dependent consciousness (識, shí, consciousness) is divided into two parts. Because consciousness has no fixed direction, unlike obstructive material forms (色法, sèfǎ, material phenomena). If this school says that the eyes see, the ears hear, and even the mind understands, then when the senses (根, gēn, sensory organs) correctly perceive the objects (境, jìng, objects of perception), do they reach the objects or not? The verse says: 'The objects of the eye, ear, and mind senses do not reach; these three situations are contradictory.' The treatise says: The eye, ear, and mind senses perceive objects that do not reach. For example, the eyes can see various colors in the distance, but cannot see eye medicine, etc., inside the eyes. The ears can also hear sounds from afar, but cannot hear sounds that are too close to the ears. If the eye and ear senses could only perceive objects that reach, then those who cultivate meditation should not cultivate the divine eyes and ears of the heavens, like the nose sense, etc. If the eyes can see colors that do not reach, why can't they universally see all distant, obstructed, and other colors that do not reach? Just like a magnet attracts iron that does not reach, why doesn't it attract all iron that does not reach? If one insists on seeing objects that reach, there will be the same difficulty. Why can't one universally see all eye medicine, probes, and other colors that reach the eyes? Furthermore, like the nose sense, etc., which can perceive objects that reach, it cannot perceive all fragrances, etc., that exist simultaneously with the sense. Thus, although the eye sense sees objects that do not reach, it does not see everything. The ear sense is also like this. The mind sense has no color, so it is impossible for it to reach. Some believe that the ear sense can perceive both objects that reach and objects that do not reach, because one can hear the sound from one's own ears. The remaining three colored senses, such as the nose sense, are the opposite of the above and can only perceive objects that reach. How do we know that the nose sense can only perceive fragrances that reach? Because one cannot smell fragrances when one stops breathing. What is meant by reaching? It means arising without interval. Furthermore, do the individual atoms (極微, jíwēi, the smallest units of matter) touch each other or not? The Vaibhashika masters (毗婆沙師, Pí Póshā Shī) of Kashmir say that they do not touch. Why? If the individual atoms pervade the entire body and touch each other, there would be the fault of real objects mixing with each other. If they touch
一分成有分失。然諸極微更無細分。若爾何故相擊發聲。但由極微無間生故。若許相觸擊石拊手體應相糅。不相觸者聚色相擊云何不散。風界攝持故令不散。或有風界能有壞散。如劫壞時。或有風界能有成攝。如劫成時。云何三根由無間生名取至境。即由無間名取至境。謂于中間都無片物。又和合色許有分故相觸無失。由許此理。毗婆沙文義善成立。故彼問言。諸是觸物為是觸為因故生。為非觸為因故生。諸非觸物為問亦爾。彼就此理為不定答。有時是觸為因生於非觸。謂和合物正離散時。有時非觸為因生於是觸。謂離散物正和合時。有時是觸為因生於是觸。謂和合物復和合時。有時非觸為因生於非觸。謂向游塵同類相續。尊者世友說。諸極微相觸即應住至后念。然大德說。一切極微實不相觸。但由無間假立觸名。此大德意應可愛樂。若異此者是諸極微應有間隙。中間既空誰障其行許為有對。又離極微無和合色。和合相觸即觸極微。如可變礙此亦應爾。又許極微若有方分。觸與不觸皆應有分。若無方分設許相觸亦無斯過。又眼等根。為于自境唯取等量速疾轉故如旋火輪見大山等。為于自境通取等量不等量耶。頌曰。
應知鼻等三 唯取等量境
論曰。前說至境鼻等三根。應知唯能取等量境。如根微量境微
【現代漢語翻譯】 現代漢語譯本 一分成有分而最終消失。然而，所有極微（paramāṇu，最小的物質單位）都不能再被分割。如果這樣，為什麼它們相互撞擊會發出聲音呢？這是因為極微之間無間隙地連續產生。如果允許相互接觸，那麼撞擊石頭和拍手時，物體應該混合在一起。如果不允許相互接觸，那麼聚集的色（rūpa，物質）相互撞擊，為什麼不會散開呢？這是因為風界（vāyu-dhātu，風元素）的攝持作用使它們不散開。或者，有些風界能夠破壞和分散，就像劫壞（kalpa-vināśa，世界末日）時一樣。或者，有些風界能夠形成和攝持，就像劫成（kalpa-saṃvartana，世界形成）時一樣。 為什麼說三種根（鼻、舌、身）由於無間隙地連續產生而能獲取至境（所緣境）呢？這是因為無間隙地連續產生而能獲取至境。也就是說，在中間沒有任何間隔。此外，和合色（saṃghāta-rūpa，複合的物質）被認為是可分的，因此相互接觸沒有問題。由於允許這個道理，《毗婆沙》（Vibhāṣā，論書）的文義才能很好地成立。因此，他們問道：『所有是觸的物體，是因為觸為因緣而生，還是因為非觸為因緣而生？』對於所有非觸的物體，問題也是一樣。他們就這個道理給出了不確定的回答：有時是觸為因緣而生於非觸，比如和合物正在離散時；有時是非觸為因緣而生於是觸，比如離散物正在和合時；有時是觸為因緣而生於是觸，比如和合物再次和合時；有時是非觸為因緣而生於非觸，比如飛揚的塵土同類相續。』 尊者世友（Vasumitra）說：『所有極微相互接觸，就應該保持到后一念。』然而，大德（長老）說：『一切極微實際上並不相互接觸，只是由於無間隙而假立接觸之名。』這位大德的觀點應該令人喜愛。如果不是這樣，那麼這些極微之間應該有間隙。中間既然是空的，誰來阻礙它們的執行，允許它們是有對的呢？此外，離開極微就沒有和合色。和合相觸，就是接觸極微。就像可變礙（vikārya，可改變的）一樣，這也應該是這樣。此外，如果允許極微有方分，那麼接觸與不接觸都應該有部分。如果沒有方分，即使允許相互接觸也沒有這個過失。 此外，眼等根（眼、耳、鼻、舌、身、意），對於自己的境界，是隻獲取等量的，因為快速轉動就像旋轉的火輪一樣能看到大山等，還是對於自己的境界，既能獲取等量的，也能獲取不等量的呢？頌曰： 『應知鼻等三，唯取等量境。』 論曰：前面說的至境鼻等三根，應該知道只能獲取等量的境界，就像根的微量，境界也是微量。
【English Translation】 English version One divides into parts and eventually disappears. However, all paramāṇus (ultimate particles) cannot be further divided. If so, why do they produce sound when they collide? It is because paramāṇus arise continuously without gaps. If contact is allowed, then when striking stones and clapping hands, the bodies should mix together. If contact is not allowed, then why do aggregated rūpas (forms, matter) not scatter when they collide? It is because the vāyu-dhātu (wind element) holds them together, preventing them from scattering. Alternatively, some wind elements can destroy and scatter, like during kalpa-vināśa (the destruction of the world). Or, some wind elements can form and hold together, like during kalpa-saṃvartana (the formation of the world). Why are the three roots (nose, tongue, body) said to apprehend their respective objects (viṣaya) due to continuous arising without gaps? It is because of continuous arising without gaps that they apprehend their objects. That is, there is no interval in between. Furthermore, since saṃghāta-rūpa (composite matter) is considered divisible, there is no problem with contact. Because this principle is accepted, the meaning of the Vibhāṣā (commentary) text can be well established. Therefore, they asked: 'Do all tangible objects arise because of tangible causes, or because of non-tangible causes?' The question is the same for all non-tangible objects. They gave an indefinite answer based on this principle: sometimes a tangible cause gives rise to a non-tangible effect, such as when a composite is disintegrating; sometimes a non-tangible cause gives rise to a tangible effect, such as when dispersed matter is aggregating; sometimes a tangible cause gives rise to a tangible effect, such as when a composite is re-aggregating; sometimes a non-tangible cause gives rise to a non-tangible effect, such as when flying dust continues in the same manner.' The Venerable Vasumitra said: 'If all paramāṇus are in contact, they should remain so until the next moment.' However, the great elders said: 'All paramāṇus are actually not in contact, but the name 'contact' is falsely established due to the absence of gaps.' This view of the great elders should be pleasing. If it were not so, then there should be gaps between these paramāṇus. Since the space in between is empty, who would obstruct their movement, allowing them to be resistant? Furthermore, without paramāṇus, there would be no composite matter. Contacting the composite is contacting the paramāṇus. Just like vikārya (modifiable), it should be the same. Furthermore, if paramāṇus are allowed to have spatial dimensions, then both contact and non-contact should have parts. If there are no spatial dimensions, then even if contact is allowed, there is no fault. Furthermore, do the sense organs such as the eye, in relation to their own objects, only apprehend equal quantities, because rapid rotation allows one to see large mountains like a rotating fire wheel, or do they apprehend both equal and unequal quantities in relation to their own objects? The verse says: 'It should be known that the nose and the other two, only apprehend objects of equal quantity.' The treatise says: The nose and the other two roots mentioned earlier, which reach their objects, should be known to only apprehend objects of equal quantity, just as the subtle quantity of the root is like the subtle quantity of the object.
亦然。相稱合生鼻等識故。眼耳不定。謂眼於色有時取小如見毛端。有時取大如暫開目見大山等。有時取等如見蒲桃。如是耳根聽蚊雷等所發種種小大音聲。隨其所應小大等量。意無質礙。不可辯其形量差別。云何眼等諸根極微安布差別。眼根極微在眼星上傍布而住。如香荾花。清澈映覆令無分散。有說。重累如丸而住。體清澈故。如頗胝迦不相障礙。耳根極微居耳穴內旋環而住。如卷樺皮。鼻根極微居鼻頞內背上面下。如雙爪甲。此初三根橫作行度處無高下。如冠花鬘。舌根極微布在舌上。形如半月。傳說。舌中如毛端量非為舌根極微所遍。身根極微遍住身份。如身形量。女根極微形如鼓𣞙。男根極微形如指𩎽。眼根極微有時一切皆是同分。有時一切皆彼同分。有時一分是彼同分余是同分。乃至舌根極微亦爾。身根極微定無一切皆是同分。乃至極熱捺落迦中猛焰纏身。猶有無量身根極微是彼同分。傳說。身根設遍發識身應散壞。以無根境各一極微為所依緣能發身識。五識決定積集多微。方成所依所緣性故。即由此理亦說極微名無見體。不可見故。如前所說。識有六種。謂眼識界乃至意識。為如五識唯緣現在意識通緣三世非世。如是諸識依亦爾耶。不爾云何。頌曰。
后依唯過去 五識依或俱
論曰。意
【現代漢語翻譯】 現代漢語譯本：也是如此。因為鼻等識的產生與它們各自的根相稱和合。眼根和耳根的情況則不確定。例如，眼睛對於顏色的感知，有時取小，如看到毛髮的末端；有時取大，如短暫睜眼看到大山等；有時取等，如看到葡萄。同樣，耳根聽到的蚊子和雷聲等發出的各種大小聲音，也隨著聲音的大小而有相應的感知。而意根沒有物質阻礙，無法辨別其形狀大小的差別。那麼，眼等諸根的極微是如何分佈的呢？眼根的極微在眼球上橫向排列，像香荾花一樣，清澈明亮，互相映襯覆蓋，使其不分散。有人說，它們重疊累積如圓球一樣排列。因為其本體清澈，像頗胝迦（स्फटिक，水晶）一樣，所以互不阻礙。耳根的極微位於耳孔內，呈螺旋狀排列，像捲起來的樺樹皮。鼻根的極微位於鼻樑內，背部朝上，面部朝下，像兩個彎曲的爪甲。這最初的三根橫向排列，沒有高低之分，像花冠一樣。舌根的極微分佈在舌頭上，形狀像半月。傳說，舌頭中間像毛髮末端那麼小的地方，不是舌根極微所遍佈的。身根的極微遍佈全身，像身體的形狀大小一樣。女根的極微形狀像鼓槌，男根的極微形狀像指甲。眼根的極微有時全部都是同分（指與自身相應的），有時全部都是彼同分（指與異性相應的），有時一部分是彼同分，其餘是同分。乃至舌根的極微也是如此。身根的極微一定不會全部都是同分。即使在極熱的地獄中，被猛烈的火焰纏繞，仍然有無數的身根極微是彼同分。傳說，如果身根遍佈全身並能產生識別，身體應該會散架。因為沒有根和境各自只有一個極微作為所依緣，能夠產生身識。五識的產生決定於積聚多個極微，才能形成所依和所緣的性質。也因此，極微被稱為『無見體』，因為它們是不可見的。如前所述，識有六種，即眼識界乃至意識。那麼，是否像五識只緣現在，而意識通緣三世一樣，這些識的所依也是如此呢？不是的，那是怎樣的呢？頌文說：
后依唯過去 五識依或俱
論曰：意
【English Translation】 English version: It is also thus. Because the arising of nose consciousness, etc., is proportionate and harmonious with their respective roots. The eye and ear consciousnesses are not fixed. For example, the eye's perception of color sometimes takes the small, such as seeing the tip of a hair; sometimes takes the large, such as briefly opening the eyes and seeing a large mountain, etc.; sometimes takes the equal, such as seeing a grape. Similarly, the ear root hears various sounds, large and small, such as those emitted by mosquitoes and thunder, with corresponding perceptions according to the size of the sound. The mind consciousness has no material obstruction, and its shape and size differences cannot be distinguished. How then are the ultimate particles (極微, paramāṇu) of the eye and other roots arranged differently? The ultimate particles of the eye root are arranged horizontally on the eyeball, like fragrant champak flowers, clear and bright, reflecting and covering each other, so that they are not scattered. Some say that they are stacked like round balls. Because their substance is clear, like sphaṭika (स्फटिक, crystal), they do not obstruct each other. The ultimate particles of the ear root are located inside the ear canal, arranged in a spiral, like rolled birch bark. The ultimate particles of the nose root are located inside the nasal bridge, with the back facing up and the face facing down, like two curved claws. These first three roots are arranged horizontally, without height differences, like a garland of flowers. The ultimate particles of the tongue root are distributed on the tongue, shaped like a half-moon. It is said that the small area in the middle of the tongue, like the tip of a hair, is not pervaded by the ultimate particles of the tongue root. The ultimate particles of the body root pervade the entire body, like the size and shape of the body. The ultimate particles of the female organ are shaped like drumsticks, and the ultimate particles of the male organ are shaped like fingernails. The ultimate particles of the eye root are sometimes all sabhāga (同分, of the same category, i.e., corresponding to oneself), sometimes all visabhāga (彼同分, of a different category, i.e., corresponding to the opposite sex), and sometimes a part is visabhāga and the rest is sabhāga. The same is true for the ultimate particles of the tongue root. The ultimate particles of the body root are definitely not all sabhāga. Even in the extremely hot naraka (捺落迦, hell), surrounded by fierce flames, there are still countless ultimate particles of the body root that are visabhāga. It is said that if the body root pervaded the entire body and could produce consciousness, the body should fall apart. Because there are no roots and objects each with only one ultimate particle as the supporting condition, capable of producing body consciousness. The arising of the five consciousnesses depends on the accumulation of multiple ultimate particles to form the nature of the support and the object. Therefore, ultimate particles are called 'invisible entities' because they are invisible. As mentioned earlier, there are six types of consciousness, namely eye consciousness realm up to mind consciousness. Then, is it the case that, like the five consciousnesses only cognize the present, while the mind consciousness cognizes the three times, are the supports of these consciousnesses also like that? No, how is it then? The verse says:
The latter relies only on the past, the five consciousnesses rely on either or both.
Treatise says: Mind
識唯依無間滅意。眼等五識所依或俱。或言表此亦依過去。眼是眼識俱生所依。如是乃至身是身識俱生所依。同現世故。無間滅意是過去依。此五識身所依各二。謂眼等五是別所依。意根為五通所依性。故如是說。若是眼識所依性者。即是眼識等無間緣耶。設是眼識等無間緣者。復是眼識所依性耶。應作四句。第一句謂俱生眼根。第二句謂無間滅心所法界。第三句謂過去意根。第四句謂除所說法。乃至身識亦爾。各各應說自根。意識應作順前句答。謂是意識所依性者。定是意識等無間緣。有是意識等無間緣非與意識為所依性。謂無間滅心所法界。何因識起俱托二緣。得所依名在根非境。頌曰。
隨根變識異 故眼等名依
論曰。眼等即是眼等六界。由眼等根有轉變故。諸識轉異。隨根增損識明昧故。非色等變令識有異。以識隨根不隨境故。依名唯在眼等非余。何緣色等正是所識。而名眼識乃至意識不名色識乃至法識。頌曰。
彼及不共因 故隨根說識
論曰。彼謂前說眼等名依。根是依故隨根說識。及不共者。謂眼唯自眼識所依。色亦通為他身眼識及通自他意識所取。乃至身觸應知亦爾。由所依勝及不共因故。識得名隨根非境。如名鼓聲及麥牙等。隨身所住眼見色時。身眼色識地為同不。應
【現代漢語翻譯】 識唯依無間滅意（Anantarika-niruddha-manas，指前念已滅的意根）。眼等五識（五種感官意識，即眼識、耳識、鼻識、舌識、身識）所依之根，或者同時存在，或者（前念已滅的意根）可以表達此意，也依賴於過去。眼是眼識俱生所依（Sahaja-asraya，指同時產生的所依之根）。像這樣乃至身是身識俱生所依。因為它們存在於同一現世。無間滅意是過去所依。這五識身（Panca-vijnanakaya，指五種感官意識的集合）所依各有兩種。所謂眼等五根是各自不同的所依。意根（Manas，指意識的根源）是五種意識共通的所依之根。因此這樣說。如果說是眼識的所依之根，那麼就是眼識的等無間緣（Samanantara-pratyaya，指緊鄰的前一念，為后一念生起的條件）嗎？假設是眼識的等無間緣，那麼又是眼識的所依之根嗎？應該作四句分別：第一句是指俱生眼根（Sahaja-cakshur-indriya，指與眼識同時產生的眼根）。第二句是指無間滅心所法界（Anantarika-niruddha-citta-caitta-dharmadhatu，指前念已滅的心和心所的法界）。第三句是指過去的意根。第四句是指排除以上所說的法。乃至身識也是這樣。各自應該說自己的根。意識應該作順著前一句的回答，即如果是意識的所依之根，那麼一定是意識的等無間緣。有的是意識的等無間緣，但不是意識的所依之根，指無間滅心所法界。什麼原因導致意識生起同時依賴兩種緣，而獲得所依之名卻在於根而不是境？頌曰： 『隨根變識異，故眼等名依。』 論曰：眼等即是眼等六界（六種感官界，即眼界、耳界、鼻界、舌界、身界、意界）。由於眼等根有轉變的緣故，諸識（各種意識）也隨之轉變差異。隨著根的增強或減弱，意識也變得明晰或昏昧。不是由於色等外境的變化導致意識有差異，因為意識是隨著根而不是隨著境。所依之名只在于眼等根，而不是其他。什麼緣故色等外境正是所識的對象，卻命名為眼識乃至意識，而不命名為色識乃至法識？頌曰： 『彼及不共因，故隨根說識。』 論曰：彼是指前面所說的眼等根名為所依。根是所依，所以隨著根來說識。以及不共因（Asadharana-hetu，指獨特的、不與其他事物共享的原因），是指眼根僅僅是其自身眼識的所依之根。而色境也通於成為他人身眼識以及自身和他人意識所取。乃至身觸也應該知道是這樣。由於所依之根殊勝以及不共因的緣故，意識的命名隨著根而不是隨著境。如同命名為鼓聲以及麥芽等。當身體所住之處，眼睛看到顏色的時候，身體、眼睛、顏色、意識，地界是相同的嗎？應該（回答）。
【English Translation】 Consciousness solely relies on Anantarika-niruddha-manas (the immediately ceased mind-basis). The bases upon which the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness) depend either exist simultaneously, or (the immediately ceased mind-basis) can express this meaning, also relying on the past. The eye is the Sahaja-asraya (co-arisen support) of eye-consciousness. Likewise, the body is the co-arisen support of body-consciousness, because they exist in the same present life. The immediately ceased mind-basis is the past support. These five aggregates of consciousness (Panca-vijnanakaya) each have two supports. The five sense organs, such as the eye, are distinct supports. The mind-basis (Manas) is the common support for the five consciousnesses. Therefore, it is said in this way. If it is said to be the support of eye-consciousness, is it then the Samanantara-pratyaya (immediately preceding condition) of eye-consciousness? Supposing it is the Samanantara-pratyaya of eye-consciousness, is it also the support of eye-consciousness? Four possibilities should be distinguished: The first refers to the co-arisen eye-organ (Sahaja-cakshur-indriya). The second refers to the Anantarika-niruddha-citta-caitta-dharmadhatu (the realm of mind and mental factors that have immediately ceased). The third refers to the past mind-basis. The fourth refers to excluding the aforementioned dharmas. The same applies to body-consciousness. Each should speak of its own root. Consciousness should answer in accordance with the previous statement, that if it is the support of consciousness, then it must be the Samanantara-pratyaya of consciousness. Some are the Samanantara-pratyaya of consciousness but are not the support of consciousness, referring to the Anantarika-niruddha-citta-caitta-dharmadhatu. What causes consciousness to arise relying on two conditions simultaneously, while the name of support is attributed to the root and not the object? The verse says: 'As the root changes, consciousness differs; therefore, the eye and others are named supports.' The treatise says: The eye and others are the six sense-realms (six sense-realms, namely eye-realm, ear-realm, nose-realm, tongue-realm, body-realm, mind-realm). Because the eye and other roots have changes, the consciousnesses also change differently. As the root increases or decreases, consciousness becomes clear or dim. It is not due to changes in external objects such as color that consciousness differs, because consciousness follows the root and not the object. The name of support is only attributed to the eye and other roots, not to others. For what reason are external objects such as color precisely the objects of cognition, yet they are named eye-consciousness and even consciousness, and not named color-consciousness or even dharma-consciousness? The verse says: 'That and the Asadharana-hetu (unique cause); therefore, consciousness is spoken of according to the root.' The treatise says: 'That' refers to the aforementioned eye and other roots being named supports. The root is the support, so consciousness is spoken of according to the root. And the Asadharana-hetu (unique cause) refers to the fact that the eye-organ is solely the support of its own eye-consciousness. While the object of color is common to the eye-consciousness of others and is taken by the consciousness of oneself and others. The same should be known for body-touch. Because of the superiority of the support and the unique cause, the naming of consciousness follows the root and not the object, just as naming drum sound and malt sprouts. When the body is dwelling in a place, and the eyes see color, are the body, eyes, color, and consciousness the same in terms of the earth element? It should (be answered).
言此四或異或同。謂生欲界。若以自地眼見自地色。四皆自地。若以初靜慮眼見欲界色。身色慾界眼識初定。見初定色。身屬欲界三屬初定。若以二靜慮眼見欲界色。身色慾界眼屬二定識屬初定。見初定色。身屬欲界眼屬二定色識初定。見二定色。身屬欲界眼色二定識屬初定。如是若以三四靜慮地眼。見下地色或自地色。如理應思。生初靜慮。若以自地眼見自地色。四皆同地。見欲界色。三屬初定色屬欲界。若以二靜慮眼見初定色。三屬初定眼屬二定。見欲界色。身識初定色屬欲界眼屬二定。見二定色。身識初定眼色二定。如是若以三四靜慮地眼。見自地色或下上色。如理應思。如是生二三四靜慮。以自他地眼。見自他地色。如理應思。余界亦應如是分別。今當略辯此決定相。頌曰。
眼不下於身 色識非上眼 色于識一切 二于身亦然 如眼耳亦然 次三皆自地 身識自下地 意不定應知
論曰。身眼色三皆通五地。謂在欲界四靜慮中。眼識唯在欲界初定。此中眼根望身生地或等或上終不居下。色識望眼等下非上。下眼不能見上色故。上識不依下地眼故。色望于識通等上下。色識于身如色于識。廣說耳界應知如眼。謂耳不下於身。聲識非上耳。聲于識一切。二于身亦然隨其所應廣如眼釋。
【現代漢語翻譯】 現代漢語譯本 關於這四者（身、眼、色、識）是相同還是不同，需要根據情況來判斷。如果生在欲界，用欲界的眼去看欲界的色，那麼這四者都屬於欲界。如果用初禪的眼去看欲界的色，那麼身屬於欲界，眼、色、識屬於初禪。如果用初禪的眼去看初禪的色，那麼這四者都屬於初禪。如果用二禪的眼去看欲界的色，那麼身屬於欲界，眼屬於二禪，識屬於初禪。如果用二禪的眼去看初禪的色，那麼身屬於欲界，識屬於初禪，眼屬於二禪。如果用二禪的眼去看二禪的色，那麼身屬於欲界，眼和色屬於二禪，識屬於初禪。像這樣，如果用三禪或四禪的眼去看地獄的色或者本界的色，都應該如理作意（Yogic deeds）。 如果生在初禪，用本界的眼去看本界的色，那麼這四者都屬於同一界（初禪）。如果用初禪的眼去看欲界的色，那麼身、眼、識屬於初禪，色屬於欲界。如果用二禪的眼去看初禪的色，那麼身、識屬於初禪，眼屬於二禪。如果用二禪的眼去看欲界的色，那麼身、識屬於初禪，色屬於欲界，眼屬於二禪。如果用二禪的眼去看二禪的色，那麼身、識屬於初禪，眼和色屬於二禪。像這樣，如果用三禪或四禪的眼去看本界的色或者地獄或上界的色，都應該如理作意。 像這樣，如果生在二禪、三禪、四禪，用本界或其他界的眼，去看本界或其他界的色，都應該如理作意。其他的界也應該這樣分別。現在我將簡要地說明這些決定的相狀。頌曰： 『眼不下於身，色識非上眼，色于識一切，二于身亦然。如眼耳亦然，次三皆自地，身識自下地，意不定應知。』 論曰：身、眼、色這三者都通於五地，即欲界和四禪天。眼和識只在欲界和初禪。這裡，眼根相對於身所生的地界，或者相同，或者更高，最終不會低於身。色和識相對於眼，或者相同，或者更低，不會更高。因為地獄的眼不能看到上界的色，上界的識不依賴於下地的眼。色相對於識，通於相同、更低、更高。色和識相對於身，就像色相對於識一樣。廣泛地說，耳界應該像眼界一樣理解，即耳根不會低於身所生的地界，聲和識不會高於耳根，聲相對於識，通於一切情況。兩個（聲和識）相對於身也是如此。根據具體情況，廣泛地像解釋眼界一樣解釋耳界。
【English Translation】 English version Regarding whether these four (body, eye, form, consciousness) are the same or different, it needs to be judged according to the situation. If one is born in the Desire Realm (Kāmadhātu), and uses the eye of the Desire Realm to see the form of the Desire Realm, then all four belong to the Desire Realm. If one uses the eye of the First Dhyana (Prathama Dhyana) to see the form of the Desire Realm, then the body belongs to the Desire Realm, while the eye, form, and consciousness belong to the First Dhyana. If one uses the eye of the First Dhyana to see the form of the First Dhyana, then all four belong to the First Dhyana. If one uses the eye of the Second Dhyana (Dvitiya Dhyana) to see the form of the Desire Realm, then the body belongs to the Desire Realm, the eye belongs to the Second Dhyana, and the consciousness belongs to the First Dhyana. If one uses the eye of the Second Dhyana to see the form of the First Dhyana, then the body belongs to the Desire Realm, the consciousness belongs to the First Dhyana, and the eye belongs to the Second Dhyana. If one uses the eye of the Second Dhyana to see the form of the Second Dhyana, then the body belongs to the Desire Realm, the eye and form belong to the Second Dhyana, and the consciousness belongs to the First Dhyana. Likewise, if one uses the eye of the Third Dhyana (Tritiya Dhyana) or Fourth Dhyana (Chaturtha Dhyana) to see the form of a lower realm or one's own realm, one should contemplate accordingly (Yogic deeds). If one is born in the First Dhyana, and uses the eye of one's own realm to see the form of one's own realm, then all four belong to the same realm (First Dhyana). If one uses the eye of the First Dhyana to see the form of the Desire Realm, then the body, eye, and consciousness belong to the First Dhyana, while the form belongs to the Desire Realm. If one uses the eye of the Second Dhyana to see the form of the First Dhyana, then the body and consciousness belong to the First Dhyana, while the eye belongs to the Second Dhyana. If one uses the eye of the Second Dhyana to see the form of the Desire Realm, then the body and consciousness belong to the First Dhyana, the form belongs to the Desire Realm, and the eye belongs to the Second Dhyana. If one uses the eye of the Second Dhyana to see the form of the Second Dhyana, then the body and consciousness belong to the First Dhyana, while the eye and form belong to the Second Dhyana. Likewise, if one uses the eye of the Third Dhyana or Fourth Dhyana to see the form of one's own realm or a lower or higher realm, one should contemplate accordingly. Likewise, if one is born in the Second Dhyana, Third Dhyana, or Fourth Dhyana, and uses the eye of one's own realm or another realm to see the form of one's own realm or another realm, one should contemplate accordingly. Other realms should also be distinguished in this way. Now I will briefly explain these determined characteristics. A verse says: 'The eye is not lower than the body, form and consciousness are not higher than the eye, form is in all respects related to consciousness, the two are also related to the body. Like the eye, so is the ear; the next three all belong to their own realm; the body and consciousness belong to the lower realm; the mind is uncertain, it should be known.' The treatise says: The body, eye, and form all extend to the five realms, namely the Desire Realm and the four Dhyana heavens. The eye and consciousness are only in the Desire Realm and the First Dhyana. Here, the eye-faculty, relative to the realm where the body is born, is either the same or higher, and ultimately not lower than the body. Form and consciousness, relative to the eye, are either the same or lower, and not higher. Because the eye of a lower realm cannot see the form of a higher realm, and the consciousness of a higher realm does not rely on the eye of a lower realm. Form, relative to consciousness, extends to the same, lower, and higher. Form and consciousness, relative to the body, are like form relative to consciousness. Broadly speaking, the ear realm should be understood like the eye realm, that is, the ear-faculty is not lower than the realm where the body is born, sound and consciousness are not higher than the ear-faculty, and sound, relative to consciousness, extends to all situations. The two (sound and consciousness) are also related to the body in this way. According to the specific situation, broadly explain the ear realm as the eye realm is explained.
鼻舌身三總皆自地。于中別者。謂身與觸其地必同。識望觸身或自或下。自謂若生欲界初定。生上三定謂之為下。應知意界四事不定。謂意有時與身識法四皆同地。有時上下。身唯五地。三通一切。于游等至及受生時。隨其所應或同或異。如后定品當廣分別。為舍繁文故今未辯。前後再述用少功多。傍論已周。應辯正論。今當思擇。十八界中誰六識內幾識所識。幾常幾無常。幾根幾非根。頌曰。
五外二所識 常法界無為 法一分是根 並內界十二
論曰。十八界中。色等五界如其次第眼等五識各一所識。又總皆是意識所識。如是五界各六識中二識所識。由此準知。餘十三界一切唯是意識所識。非五識身所緣境故。十八界中無有一界全是常者。唯法一分無為是常。義準。無常法余余界。又經中說二十二根。謂眼根耳根鼻根舌根身根意根女根男根命根樂根苦根喜根憂根舍根信根勤根念根定根慧根未知當知根已知根具知根。阿毗達磨諸大論師。皆越經中六處次第。于命根後方說意根。有所緣故。如是所說二十二根。十八界中內十二界法一分攝。法一分者。命等十一后三一分。法界攝故。內十二者。眼等五根如自名攝。意根通是七心界攝。后三一分意意識攝。女根男根即是身界一分所攝。如后當辯。義準。
【現代漢語翻譯】 現代漢語譯本 鼻、舌、身這三者總體上都屬於同一地。其中有區別的是，身和觸的地一定是相同的。識相對於觸和身，有時是同地，有時是下地。同地是指如果生在欲界初禪天。下地是指生在上三禪天。應該知道意界四事是不定的。意思是意有時與身、識、法四者都同地，有時又不同地，或在上地，或在下地。身唯有五地。三通一切，在游、等至以及受生時，隨著情況的不同，有時相同，有時相異。這些在後面的『定品』中會詳細分別說明。爲了避免文字的繁瑣，現在暫不辯論。前後再述，可以用較少的功力獲得較多的效果。旁論已經結束，應該辯論正論。現在應當思考，十八界中，哪些是六識所識？各有幾種識所識？哪些是常？哪些是無常？哪些是根？哪些不是根？頌文說： 『五外二所識，常法界無為，法一分是根，並內界十二。』 論述：十八界中，色、聲、香、味、觸這五界，按照順序分別是眼識、耳識、鼻識、舌識、身識各自所認識的。而且總的來說，它們都是意識所認識的。像這樣，這五界各自被六識中的兩種識所認識。由此可以推知，其餘的十三界，一切都只是意識所認識的，不是五識身所緣的境界。十八界中沒有一個是完全是常的。只有法界中的一部分——無為法是常的。由此可以推知，其餘的法以及其餘的界都是無常的。另外，經中說了二十二根，即眼根（眼睛的功能）、耳根（耳朵的功能）、鼻根（鼻子的功能）、舌根（舌頭的功能）、身根（身體的功能）、意根（意識的功能）、女根（女性的生理功能）、男根（男性的生理功能）、命根（生命的功能）、樂根（快樂的感受）、苦根（痛苦的感受）、喜根（喜悅的感受）、憂根（憂愁的感受）、舍根（平靜的感受）、信根（信仰的力量）、勤根（精進的力量）、念根（正念的力量）、定根（禪定的力量）、慧根（智慧的力量）、未知當知根（想要了解未知事物的能力）、已知根（已經瞭解事物的能力）、具知根（完全瞭解事物的能力）。阿毗達磨（論藏）的各位大論師，都顛倒了經中六處的順序，在命根之後才說意根，因為意根有所緣的緣故。像這樣所說的二十二根，在十八界中，包含在內在的十二界和法界的一部分中。法界的一部分，指的是命根等十一根，以及后三根的一部分，因為它們屬於法界。內在的十二界，指的是眼根等五根，按照它們自己的名稱歸類。意根通於七心界。后三根的一部分屬於意意識。女根和男根就是身界的一部分，這在後面會辯論。由此可以推知。
【English Translation】 English version The nose, tongue, and body all generally belong to the same realm. The distinction lies in that the body and touch must share the same realm. Consciousness, in relation to touch and body, may be in the same realm or a lower realm. 'Same realm' refers to being born in the first Dhyana (meditative state) of the Desire Realm. 'Lower realm' refers to being born in the upper three Dhyana realms. It should be understood that the four aspects of the mind realm are not fixed. This means that the mind sometimes shares the same realm with the body, consciousness, and Dharma, and sometimes it is in a higher or lower realm. The body only exists in five realms. The three are universally connected, and during wandering, meditative absorption (Samapatti), and rebirth, they may be the same or different, depending on the circumstances. These will be explained in detail in the 'Section on Meditative States' later. To avoid excessive verbiage, we will not discuss them now. Repeating them later will achieve more with less effort. The side discussions are complete; we should now discuss the main topic. Now we should consider: Among the eighteen Dhatus (elements), which are cognized by the six Vijnanas (consciousnesses)? How many Vijnanas cognize each? Which are permanent? Which are impermanent? Which are roots (Indriya)? Which are not roots? The verse says: 'The five external are cognized by two, the permanent is the unconditioned Dharma realm, a portion of Dharma is a root, along with the twelve internal realms.' Discussion: Among the eighteen Dhatus, the five Dhatus of form (rupa), sound (shabda), smell (gandha), taste (rasa), and touch (sprashtavya) are cognized, in order, by the eye consciousness (caksu-vijnana), ear consciousness (srotra-vijnana), nose consciousness (ghrana-vijnana), tongue consciousness (jihva-vijnana), and body consciousness (kaya-vijnana), respectively. And generally, they are all cognized by the mind consciousness (mano-vijnana). Thus, each of these five Dhatus is cognized by two of the six consciousnesses. From this, it can be inferred that the remaining thirteen Dhatus are all cognized only by the mind consciousness and are not the objects of the five sense consciousnesses. Among the eighteen Dhatus, none are entirely permanent. Only a portion of the Dharma realm—the unconditioned (Asamskrta) Dharma—is permanent. From this, it can be inferred that the remaining Dharmas and the remaining realms are impermanent. Furthermore, the Sutras speak of twenty-two roots (Indriya): the eye root (caksu-indriya), ear root (srotra-indriya), nose root (ghrana-indriya), tongue root (jihva-indriya), body root (kaya-indriya), mind root (manas-indriya), female root (stri-indriya), male root (purusa-indriya), life root (jivita-indriya), pleasure root (sukha-indriya), pain root (duhkha-indriya), joy root (saumanasya-indriya), sorrow root (daurmanasya-indriya), equanimity root (upeksha-indriya), faith root (sraddha-indriya), effort root (virya-indriya), mindfulness root (smrti-indriya), concentration root (samadhi-indriya), wisdom root (prajna-indriya), the root of 'I will know the unknown' (anajnatamajnasyamindriya), the root of 'knowing' (ajnataindriya), and the root of 'having known' (ajnatavyavindriya). The great Abhidharma (scholastic treatises) masters have reversed the order of the six sense bases (ayatana) in the Sutras, placing the mind root after the life root because the mind root has an object to be aware of. These twenty-two roots, as described, are included in the twelve internal realms and a portion of the Dharma realm among the eighteen Dhatus. The portion of the Dharma realm refers to the eleven roots beginning with the life root, and a portion of the latter three roots, because they belong to the Dharma realm. The twelve internal realms refer to the five sense roots, which are categorized according to their own names. The mind root is common to the seven consciousness realms. A portion of the latter three roots belongs to the mind consciousness. The female and male roots are a portion of the body realm, as will be discussed later. From this, it can be inferred.
所餘色等五界法界一分皆體非根。
說一切有部俱舍論卷第二 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷第三
尊者世親造
三藏法師玄奘奉 詔譯
分別根品第二之一
如是因界已列諸根。即於此中根是何義。最勝自在光顯名根。由此總成根增上義。此增上義誰望于誰。頌曰。
傳說五於四 四根於二種 五八染凈中 各別為增上
論曰。眼等五根各於四事能為增上。一莊嚴身。二導養身。三生識等。四不共事。且眼耳根莊嚴身者。謂若盲聾身醜陋故。導養身者。謂因見聞避險難故。生識等者。謂發二識及相應故。不共事者。謂能見色聞聲別故。鼻舌身根莊嚴身者。如眼耳說。導養身者。謂于段食能受用故。生識等者。謂發三識及相應故。不共事者。謂嗅嘗覺香味觸故。女男命意。各於二事能為增上。且女男根二增上者。一有情異。二分別異。有情異者。由此二根令諸有情女男類別。分別異者。由此二根形相言音乳房等別。有說。此于染凈增上故言於二。所以者何。本性損壞扇搋半擇及二形人無不律儀無間斷善諸雜染法。亦無律儀得果離染諸清凈法。命根二者。謂于眾同分能續及能持。意根二者。謂能續後有及自在隨
【現代漢語翻譯】 現代漢語譯本 所餘的色等五界（色界、聲界、香界、味界、觸界）和法界的一部分，其體性都不是根。
《說一切有部俱舍論》卷第二 大正藏第 29 冊 No. 1558 《阿毗達磨俱舍論》
《阿毗達磨俱舍論》卷第三
尊者世親造
三藏法師玄奘奉 詔譯
分別根品第二之一
如上已經列舉了諸界，現在要討論諸根。那麼，這裡所說的『根』是什麼意思呢？『最殊勝』、『最自在』、『光明顯著』，這被稱為『根』。由此總括來說，『根』具有增上的含義。這種增上的含義是相對於誰而言的呢？頌文說：
『傳說五於四，四根於二種，五八染凈中，各別為增上。』
論述：眼等五根，各自對於四種事物能夠成為增上。一是莊嚴身體，二是引導養護身體，三是產生識等，四是不共之事業。首先，眼根和耳根對於莊嚴身體來說，是因為如果盲聾，身體就會醜陋。對於引導養護身體來說，是因為通過見聞可以避開危險和困難。對於產生識等來說，是因為能夠引發眼識、耳識以及相應的心理活動。對於不共之事業來說，是因為能夠分別見色和聞聲。鼻根、舌根、身根對於莊嚴身體來說，如同眼根和耳根所說。對於引導養護身體來說，是因為能夠受用段食（粗糙的食物）。對於產生識等來說，是因為能夠引發鼻識、舌識、身識以及相應的心理活動。對於不共之事業來說，是因為能夠嗅、嘗、覺知香味觸。女根、男根、命根、意根，各自對於兩種事物能夠成為增上。首先，女根和男根的兩種增上作用是：一是有情差別，二是分別差別。有情差別是指，由於這兩種根，使得有情分為女男類別。分別差別是指，由於這兩種根，使得形相、言語、**等有所區別。有的人說，這兩種根對於染污和清凈具有增上作用，所以說是對於二者。為什麼這樣說呢？因為本性損壞的人（如閹人）、扇搋（天生的陰陽人）、半擇（後天失去效能力的人）以及二形人（具有男女兩性特徵的人），沒有不律儀（不符合戒律的行為），沒有無間斷的善法，以及各種雜染法；也沒有律儀（符合戒律的行為），沒有獲得果位和遠離染污的各種清凈法。命根的兩種增上作用是：對於眾同分（同一類有情）能夠延續和能夠保持。意根的兩種增上作用是：能夠延續後有（來世的生命）以及自在隨
【English Translation】 English version The remaining five realms such as the realm of form (rupa-dhatu), etc. (sound, smell, taste, touch) and a portion of the dharma-dhatu (realm of phenomena), their essence is not a root (indriya).
Abhidharma-kosa-sastra Volume 2 by the Sarvastivada school Taisho Tripitaka Volume 29 No. 1558 Abhidharma-kosa-sastra
Abhidharma-kosa-sastra Volume 3
Composed by Venerable Vasubandhu (Sechin)
Translated by Tripitaka Master Xuanzang under Imperial Decree
Chapter Two: Analysis of the Faculties (Indriya) - Part One
Having listed the realms (dhatu) as causes, we now discuss the faculties (indriya). What is the meaning of 'root' (indriya) here? 'Most excellent', 'most independent', 'manifestly bright' are called 'roots'. Thus, in summary, 'root' has the meaning of being 'predominant' or 'augmenting'. With respect to whom does this augmentation apply? The verse says:
'It is said that five are predominant over four, four faculties over two kinds, five over eight in defilement and purity, each separately being predominant.'
Commentary: The five faculties of eye, etc., are each predominant with respect to four things. First, adorning the body; second, guiding and nourishing the body; third, producing consciousness, etc.; fourth, non-common affairs. Firstly, the eye and ear faculties, with respect to adorning the body, are such that if one is blind or deaf, the body is ugly. With respect to guiding and nourishing the body, it is because one can avoid danger and difficulty through seeing and hearing. With respect to producing consciousness, etc., it is because they can generate eye-consciousness, ear-consciousness, and corresponding mental activities. With respect to non-common affairs, it is because they can distinguish seeing forms and hearing sounds. The nose, tongue, and body faculties, with respect to adorning the body, are as described for the eye and ear faculties. With respect to guiding and nourishing the body, it is because they can partake of coarse food (danahara). With respect to producing consciousness, etc., it is because they can generate nose-consciousness, tongue-consciousness, body-consciousness, and corresponding mental activities. With respect to non-common affairs, it is because they can smell, taste, and feel fragrances, flavors, and tactile sensations. The female faculty (strindriya), male faculty (purusendriya), life faculty (jivitendriya), and mind faculty (manendriya) are each predominant with respect to two things. Firstly, the two augmentations of the female and male faculties are: first, the difference in sentient beings; second, the difference in distinctions. The difference in sentient beings is that, due to these two faculties, sentient beings are categorized as female or male. The difference in distinctions is that, due to these two faculties, there are differences in form, speech, ** etc. Some say that these two are predominant with respect to defilement and purity, hence it is said to be with respect to two. Why is this so? Because those whose nature is damaged (such as eunuchs), pandakas (those born intersex), impotent (those who lost sexual ability later in life), and those with two forms (having both male and female characteristics) have no non-restraint (actions not in accordance with precepts), no uninterrupted wholesome dharmas, and various defiled dharmas; nor do they have restraint (actions in accordance with precepts), attainment of fruition, and various pure dharmas that are free from defilement. The two augmentations of the life faculty are: with respect to the commonality of beings (sattvasamanyabhaga), it can continue and maintain. The two augmentations of the mind faculty are: it can continue subsequent existence (rebirth) and freely follow
行。能續後有者。如契經言。時健達縛於一心內隨一現前。謂或愛俱。或恚俱等。自在隨行者。如契經言。
心能導世間 心能遍攝受 如是心一法 皆自在隨行
樂等五受。信等八根。于染凈中如次增上。樂等五受染增上者。貪等隨眠所隨增故。信等八根凈增上者。諸清凈法隨生長故。有餘師說。樂等於凈亦為增上。如契經說。樂故心定。苦為信依。亦出離依喜及憂舍。毗婆沙師傳說如此。有餘師說。能導養身非眼等用。是識增上。識了方能避于險難。受段食故。見色等用亦非異識。故不共事于眼等根。不可立為別增上用。故非由此眼等成根。若爾云何。頌曰。
了自境增上 總立於六根 從身立二根 女男性增上 于同住雜染 清凈增上故 應知命五受 信等立為根 未當知已知 具知根亦爾 于得後後道 涅槃等增上
論曰。了自境者。謂六識身。眼等五根于能了別各別境識有增上用。第六意根于能了別一切境識有增上用。故眼等六各立為根。豈不色等於能了識亦有增上應立為根。境于識中無增上用。夫增上用謂勝自在。眼于所發了色識中最勝自在故名增上。于了眾色為通因故。識隨眼根有明昧故。色則不然。二相違故。乃至意根於法亦爾。從身復立女男根
【現代漢語翻譯】 現代漢語譯本 能延續後有（bhava，存在、輪迴）的事物，正如契經（sutra，佛經）所說：『有時健達縛（gandharva，一種天神）於一心之內，隨一種現前』，即或者與愛（rāga，貪愛）俱生，或者與恚（dveṣa，嗔恨）俱生等等。自在隨行者，正如契經所說： 『心能引導世間，心能普遍攝受，如此心一法，皆自在隨行。』 樂（sukha，快樂）等五受（vedanā，感受），信（śraddhā，信仰）等八根（indriya，根），于染（saṃkleśa，雜染）凈（viśuddhi，清凈）中，如次第增上。樂等五受于染中增上，是因為貪（lobha，貪婪）等隨眠（anuśaya，潛在的煩惱）所隨而增長的緣故。信等八根于凈中增上，是因為諸清凈法隨之生長的緣故。有其他論師說，樂等對於清凈也是增上，如契經所說：『因快樂故心定，苦為信之所依，也是出離之所依，喜及憂、舍（upekṣā，舍受）亦然。』毗婆沙師（Vaibhāṣika，分別說者）的傳統說法如此。有其他論師說，能引導養護身體的，不是眼等的作用，而是識（vijñāna，意識）的增上。因為有了意識才能避開危險和困難，才能領受段食（kabalīkāra āhāra，分段食物）。見色等作用也不是與意識相異的，所以不與眼等根共同作用，不可立為別的增上作用。所以不是由此眼等成為根。如果這樣，那又如何解釋呢？頌（gāthā，偈頌）說： 『了知各自的境界是增上，總共立為六根，從身體建立二根，女根和男根是增上，于同住雜染，清凈是增上故，應當知道命根和五受，信等立為根，未當知根、已知根、具知根也是如此，于獲得後後道，涅槃（nirvāṇa，寂滅）等是增上。』 論曰：了知各自的境界是增上，指的是六識身（vijñānakāya，六種意識）。眼等五根對於能了別各自境界的識有增上作用。第六意根（manas，意根）對於能了別一切境界的識有增上作用。所以眼等六根各自立為根。難道色等對於能了別的識沒有增上作用，不應該立為根嗎？境界對於識沒有增上作用。所謂的增上作用，是指殊勝自在。眼對於所發起的了別色之識中最殊勝自在，所以名為增上。對於了知眾色是通因的緣故，識隨著眼根有明昧的緣故，色則不是這樣，因為二者相違。乃至意根對於法也是如此。從身體又建立女根和男根。
【English Translation】 English version That which continues subsequent existence (bhava), as the sutra (sutra) says: 'Sometimes a gandharva (gandharva, a type of celestial being) within one mind, one arises', that is, either co-arising with love (rāga), or co-arising with hatred (dveṣa), and so on. Those who freely follow, as the sutra says: 'The mind can guide the world, the mind can universally embrace, thus the mind, one dharma, all freely follow.' Pleasure (sukha) and the five feelings (vedanā), faith (śraddhā) and the eight faculties (indriya), in defilement (saṃkleśa) and purity (viśuddhi), are successively dominant. Pleasure and the five feelings are dominant in defilement because they are accompanied by the increase of latent tendencies (anuśaya) such as greed (lobha). Faith and the eight faculties are dominant in purity because all pure dharmas grow along with them. Some other teachers say that pleasure, etc., are also dominant in purity, as the sutra says: 'Because of pleasure, the mind is concentrated; suffering is the basis of faith, and also the basis of renunciation, as are joy, sorrow, and equanimity (upekṣā).' This is the traditional saying of the Vaibhāṣikas (Vaibhāṣika). Some other teachers say that what guides and nourishes the body is not the function of the eyes, etc., but the dominance of consciousness (vijñāna). Because only with consciousness can one avoid dangers and difficulties, and receive coarse food (kabalīkāra āhāra). The function of seeing forms, etc., is also not different from consciousness, so it does not work together with the eyes, etc., and cannot be established as a separate dominant function. Therefore, the eyes, etc., do not become faculties because of this. If so, how to explain it? The verse (gāthā) says: 'Knowing their respective realms is dominant, collectively established as the six faculties, from the body are established two faculties, the female and male faculties are dominant, in co-dwelling defilement, purity is dominant, one should know that the life faculty and the five feelings, faith, etc., are established as faculties, the faculty of not-yet-knowing, the faculty of knowing, the faculty of complete-knowing are also thus, in obtaining subsequent paths, nirvana (nirvāṇa), etc., are dominant.' The treatise says: Knowing their respective realms is dominant, referring to the six consciousnesses (vijñānakāya). The five faculties of the eyes, etc., have a dominant function in the consciousness that distinguishes their respective realms. The sixth faculty, the mind (manas), has a dominant function in the consciousness that distinguishes all realms. Therefore, the six faculties of the eyes, etc., are each established as a faculty. Could it be that forms, etc., do not have a dominant function in the consciousness that distinguishes them, and should not be established as faculties? Realms do not have a dominant function in consciousness. The so-called dominant function refers to supreme freedom. The eye is most supremely free in the consciousness of distinguishing forms that it initiates, so it is called dominant. Because it is the common cause for knowing all forms, and because consciousness has clarity or dimness depending on the eye faculty, form is not like this, because the two are contradictory. And so on, the mind faculty is also thus with regard to dharmas. From the body are also established the female and male faculties.
者。女男性中有增上故。女男根體不離身根。身一分中立此名故。如其次第。女男身中。此女男根有增上用。此處少異余處身根。故從身根別立為二。女身形類音聲作業志樂差別。名為女性。男身形類音聲作業志樂不同。名為男性。二性差別由女男根故說女男根於二性增上。于眾同分住中命根有增上用。于雜染中樂等五受有增上用。所以者何。由契經說於樂受貪隨增。于苦受瞋隨增。于不苦不樂受無明隨增故。于清凈中信等五根有增上用。所以者何。由此勢力伏諸煩惱引聖道故。言應知者。勸許一一各能為根。三無漏根于得後後道涅槃等有增上用。言亦爾者。類顯一一各能為根。謂未知當知根于得已知根道有增上用。已知根于得具知根道有增上用。具知根于得涅槃有增上用。非心未解脫能般涅槃故。等言為顯復有異門。云何異門。謂見所斷煩惱滅中。未知當知根有增上用。于修所斷煩惱滅中。已知根有增上用。于現法樂住中。具知根有增上用。由此能領受解脫喜樂故。若增上故立為根者。無明等性應立為根。無明等因於行等果。各各別有增上用故。又語具等應立為根。語具手足大小便處。于語執行棄樂事中。如其次第有增上故。如是等事不應立根。由所許根有如是相。頌曰。
心所依此別 此住此雜染 此資
糧此凈 由此量立根
論曰。心所依者。眼等六根。此內六處是有情本。此相差別由女男根。復由命根此一期住。此成雜染由五受根。此凈資糧由信等五。此成清凈由后三根。由此立根事皆究竟。是故不應許無明等及語具等亦立為根。彼無此中增上用故。復有餘師別說根相。頌曰。
或流轉所依 及生住受用 建立前十四 還滅后亦然
論曰。或言顯此是余師意。約流轉還滅立二十二根。流轉所依謂眼等六。生由女男從彼生故。住由命根仗彼住故。受用由五受因彼領納故。約此建立前十四根。還滅位中即約此四義類別故立后八根。還滅所依謂信等五。於三無漏由初故生。由次故住。由后受用。根量由此無減無增。即由此緣經立次第。不應語具于語為根。待學差別語方成故。手足不應于執行事各立為根。無異性故。謂即手足異處異相差別生時名執行故。又離手足亦有執行。如腹行類。是故手足不可於彼建立為根。出大便處於能棄事不應立根。重物于空遍墮落故。又由風力引令出故。出小便處於生樂事不應立根。即女男根起此樂故。又諸喉齒眼瞼支節應立為根。于能吞嚼開閉屈申有力用故。或一切因於自所作有力用故皆應立根。彼雖有用非增上故不立根者。此語具等亦非增上不應立根。此中眼等
乃至男根如前已說。命根體是不相應故。不相應中自當廣辯。信等體是心所法故。心所法中亦當廣辯。樂等五受三無漏根。更無辯處故今應釋。頌曰。
身不悅名苦 即此悅名樂 及三定心悅 余處此名喜 心不悅名憂 中舍二無別 見修無學道 依九立三根
論曰。身謂身受。依身起故。即五識相應受。言不悅是損惱義。于身受內能損惱者名為苦根。所言悅者是攝益義。即身受內能攝益者名為樂根。及第三定心相應受能攝益者亦名樂根。第三定中無有身受。五識無故心悅名樂。即此心悅除第三定。于下三地名為喜根。第三靜慮心悅安靜離喜貪故唯名樂根。下三地中心悅粗動有喜貪故唯名喜根。意識相應能損惱受。是心不悅名曰憂根。中謂非悅非不悅即是不苦不樂受。此處中受名為舍根。如是舍根為是身受為是心受。應言通二。何因此二總立一根。此受在身心同無分別故。在心苦樂多分別生。在身不然。隨境力故。阿羅漢等亦如是生故。此立根身心各別。舍無分別任運而生。是故立根身心合一。又苦樂受在身在心為損為益。其相各異故別立根。舍在身心同無分別。非損非益其相無異。故總立根。意樂喜舍信等五根。如是九根在於三道。如次建立三無漏根。謂在見道依意等九立未知當知根。若
【現代漢語翻譯】 現代漢語譯本 乃至男根（nángēn，male organ）如前已說。命根（mìnggēn，life faculty）體是不相應行法，故為不相應行法，其中自當廣為辨析。信等（xìn děng，faith etc.）的體是心所法（xīnsuǒ fǎ，mental factors），故在心所法中也將廣為辨析。樂等五受（lè děng wǔ shòu，the five feelings of pleasure etc.）和三無漏根（sānwúlòu gēn，three unconditioned roots）更無其他可辨析之處，所以現在應當解釋。頌文說： 『身體不適名為苦（kǔ，suffering），即此身體舒適名為樂（lè，pleasure），以及三禪定中的心悅（xīnyuè，mental pleasure），其餘地方的心悅名為喜（xǐ，joy）。心中不悅名為憂（yōu，sorrow），中庸的舍（shě，equanimity）在身心二者沒有差別。見道（jiàndào，path of seeing）、修道（xiūdào，path of cultivation）、無學道（wúxué dào，path of no more learning），依據九根建立三根。』 論述：身，指的是身受（shēnshòu，bodily feeling），因為它依身而起。也就是與五識（wǔshì，five consciousnesses）相應的感受。說『不悅』是損惱的意思。在身受中，能夠損惱的稱為苦根（kǔgēn，root of suffering）。所說的『悅』是攝益的意思。即身受中能夠攝益的稱為樂根（lègēn，root of pleasure）。以及第三禪定（dìsān chándìng，third dhyana）中與心相應的感受，能夠攝益的也稱為樂根。第三禪定中沒有身受，因為沒有五識，所以心悅稱為樂。這心悅，除了第三禪定，在下三地（xiàsāndì，lower three realms）稱為喜根。第三靜慮（dìsān jìnglǜ，third dhyana）的心悅安靜，遠離喜貪，所以只稱為樂根。下三地的心悅粗動，有喜貪，所以稱為喜根。與意識（yìshì，consciousness）相應的能夠損惱的感受，是心不悅，名為憂根（yōugēn，root of sorrow）。『中』，指的是非悅非不悅，即是不苦不樂受（bù kǔ bù lè shòu，neither suffering nor pleasure）。這裡的中受（zhōng shòu，neutral feeling）名為舍根（shěgēn，root of equanimity）。如此，舍根是身受還是心受？應該說通於二者。為什麼將這二者總立為一根？因為此受在身心二者沒有分別。在心中，苦樂多有分別產生，在身上則不然，隨順於外境的力量。阿羅漢（āluóhàn，arhat）等也是如此產生，所以建立根時身心各自有別。舍沒有分別，任運而生，所以建立根時身心合一。又，苦樂受在身在心，作為損惱或攝益，其相狀各異，所以分別建立根。舍在身在心，相同而沒有分別，非損非益，其相狀沒有差異，所以總合建立為一根。意根（yìgēn，root of mind）、樂根、喜根、舍根、信等五根，如此九根在三道（sāndào，three paths）中，依次建立三無漏根。即在見道中，依據意等九根建立未知當知根（wèizhī dāngzhīgēn，root of 'I will know what is not yet known'）。
【English Translation】 English version Even the male organ (nángēn, male organ) has been discussed previously. The life faculty (mìnggēn, life faculty) is a non-associated entity, hence it is a non-associated entity, and it will be extensively analyzed therein. The nature of faith etc. (xìn děng, faith etc.) are mental factors (xīnsuǒ fǎ, mental factors), so they will also be extensively analyzed in the section on mental factors. The five feelings of pleasure etc. (lè děng wǔ shòu, the five feelings of pleasure etc.) and the three unconditioned roots (sānwúlòu gēn, three unconditioned roots) have no other aspects to be analyzed, so they should be explained now. The verse says: 『Bodily discomfort is called suffering (kǔ, suffering), while bodily comfort is called pleasure (lè, pleasure), and mental pleasure (xīnyuè, mental pleasure) in the third dhyana, mental pleasure elsewhere is called joy (xǐ, joy). Mental discomfort is called sorrow (yōu, sorrow), and equanimity (shě, equanimity) is the same in both body and mind. The path of seeing (jiàndào, path of seeing), the path of cultivation (xiūdào, path of cultivation), and the path of no more learning (wúxué dào, path of no more learning), establish three roots based on the nine roots.』 Commentary: 'Body' refers to bodily feeling (shēnshòu, bodily feeling), because it arises based on the body. That is, the feeling associated with the five consciousnesses (wǔshì, five consciousnesses). 'Discomfort' means harm. Among bodily feelings, that which can harm is called the root of suffering (kǔgēn, root of suffering). 'Comfort' means benefit. That is, among bodily feelings, that which can benefit is called the root of pleasure (lègēn, root of pleasure). And the feeling associated with the mind in the third dhyana (dìsān chándìng, third dhyana), which can benefit, is also called the root of pleasure. In the third dhyana, there is no bodily feeling because there are no five consciousnesses, so mental pleasure is called pleasure. This mental pleasure, except for the third dhyana, is called the root of joy (xǐgēn, root of joy) in the lower three realms (xiàsāndì, lower three realms). The mental pleasure in the third dhyana is quiet and free from the greed for joy, so it is only called the root of pleasure. The mental pleasure in the lower three realms is coarse and has greed for joy, so it is called the root of joy. The feeling associated with consciousness (yìshì, consciousness) that can harm is mental discomfort, called the root of sorrow (yōugēn, root of sorrow). 'Neutral' refers to neither pleasure nor discomfort, that is, neither suffering nor pleasure (bù kǔ bù lè shòu, neither suffering nor pleasure). This neutral feeling (zhōng shòu, neutral feeling) is called the root of equanimity (shěgēn, root of equanimity). So, is the root of equanimity a bodily feeling or a mental feeling? It should be said that it applies to both. Why are these two combined into one root? Because this feeling is the same in both body and mind. In the mind, suffering and pleasure are often distinguished, but not in the body, which follows the power of external objects. Arhats (āluóhàn, arhat) and others also arise in this way, so when establishing roots, the body and mind are distinct. Equanimity has no distinction and arises naturally, so when establishing roots, the body and mind are combined. Also, suffering and pleasure in the body and mind, as harm or benefit, have different characteristics, so they are established as separate roots. Equanimity in the body and mind is the same and has no distinction, neither harm nor benefit, so its characteristics are not different, so it is combined into one root. The root of mind (yìgēn, root of mind), the root of pleasure, the root of joy, the root of equanimity, and the five roots of faith etc., these nine roots in the three paths (sāndào, three paths) establish the three unconditioned roots in order. That is, in the path of seeing, the root of 'I will know what is not yet known' (wèizhī dāngzhīgēn, root of 'I will know what is not yet known') is established based on the nine roots of mind etc.
在修道即依此九立已知根。在無學道亦依此九立具知根。如是三名因何而立。謂在見道有未曾知當知行轉故。說彼名未知當知。若在修道無未曾知。但為斷除余隨眠故。即于彼境複數了知。是故說彼名為已知。在無學道知己已知故名為知。有此知者名為具知。或習此知已成性者名為具知。謂得盡智無生智故如實自知。我遍知苦不復遍知。乃至廣說。彼所有根名為未知當知根等。如是已釋根體不同。當辯諸門義類差別。此二十二根中幾有漏幾無漏。頌曰。
唯無漏后三 有色命憂苦 當知唯有漏 通二餘九根
論曰。次前所說最後三根體唯無漏。是無垢義。垢之與漏名異體同。七有色根及命憂苦一向有漏。七有色者。眼等五根及女男根。色蘊攝故。意樂喜舍信等五根。此九皆通有漏無漏。有餘師說。信等五根亦唯無漏。故世尊說。若全無此信等五根。我說彼住外異生品。此非誠證。依無漏根說此言故。云何知然。先依無漏信等五根。建立諸聖位差別已說此言故。或諸異生略有二種。一內二外。內謂不斷善根。外謂善根已斷。依外異生作如是說。若全無此信等五根。我說彼住外異生品。又契經說。有諸有情處在世間。或生或長。有上中下諸根差別。是佛猶未轉法輪時。故知信等亦通有漏。又世尊說。我若
【現代漢語翻譯】 現代漢語譯本： 在修道位，是依據這九根（信、精進、念、定、慧、未知當知根、已知根、具知根、舍根）建立的已知根（ājñāsyāmīndriya）。在無學道位，也是依據這九根建立的具知根（ājñātāvindriya）。像這樣，這三個名稱（未知當知根、已知根、具知根）是因什麼而建立的呢？ 這是因為在見道位，有『未曾知當知』的行相轉變的緣故，所以說它名為未知當知根。如果在修道位，沒有『未曾知』，但爲了斷除剩餘的隨眠（anuśaya，煩惱的潛在形式）的緣故，即對於那個境界再次多次地了知，所以說它名為已知根。在無學道位，因為已經知、自己已經知，所以名為知。有這種知的人，名為具知。或者學習這種知已經成為習性的人，名為具知。這是因為獲得了盡智（kṣayajñāna，斷盡煩惱的智慧）和無生智（anutpādajñāna，不再產生煩惱的智慧）的緣故，如實地自己知道：『我遍知苦（duḥkha）不再遍知』，乃至廣說。他們所擁有的根，名為未知當知根等。像這樣已經解釋了根的體性不同，應當辨別諸門義類的差別。 在這二十二根中，哪些是有漏（sāsrava，與煩惱相關的）？哪些是無漏（anāsrava，與煩惱無關的）？ 頌曰： 唯無漏后三，有色命憂苦，當知唯有漏，通二餘九根。 論曰： 接著前面所說的，最後三根（未知當知根、已知根、具知根）的體性唯是無漏，是無垢的意義。垢和漏，名稱不同，體性相同。七種有色根（眼、耳、鼻、舌、身、女根、男根）以及命根、憂根、苦根，一向是有漏的。七種有色根，即眼等五根以及女根、男根，屬於色蘊（rūpaskandha）所攝的緣故。意根、樂根、喜根、舍根、信根等五根，這九種都通於有漏和無漏。有其他論師說，信等五根也唯是無漏的。所以世尊說：『如果完全沒有這信等五根，我說他住在外異生品（bāhyapṛthagjana）。』這並非是可靠的證據，因為是依據無漏根說這句話的。怎麼知道是這樣呢？因為先依據無漏的信等五根，建立諸聖位的差別之後，才說這句話的緣故。或者諸異生略有二種：一、內；二、外。內是指沒有斷善根的，外是指善根已經斷的。依據外異生作這樣的說法：『如果完全沒有這信等五根，我說他住在外異生品。』 又契經說：『有諸有情處在世間，或生或長，有上中下諸根差別。』這是佛陀還沒有轉法輪（dharmacakra）的時候，所以知道信等也通於有漏。又世尊說：『我如果……』
【English Translation】 English version: In the path of cultivation, the 'known root' (ājñāsyāmīndriya) is established based on these nine roots (faith, vigor, mindfulness, concentration, wisdom, the root of 'not-yet-knowing-I-shall-know', the 'known root', the 'root of complete knowledge', and equanimity). In the path of no-more-learning, the 'root of complete knowledge' (ājñātāvindriya) is also established based on these nine roots. So, why are these three names (the root of 'not-yet-knowing-I-shall-know', the 'known root', and the 'root of complete knowledge') established? It is because in the path of seeing, there is a transformation of the aspect of 'not-yet-knowing-I-shall-know', therefore it is called the root of 'not-yet-knowing-I-shall-know'. If in the path of cultivation, there is no 'not-yet-knowing', but for the sake of eliminating the remaining latent tendencies (anuśaya, the latent forms of afflictions), one knows that object again and again, therefore it is called the 'known root'. In the path of no-more-learning, because one already knows, and one knows oneself already, it is called knowledge. One who has this knowledge is called 'possessing knowledge'. Or one who has learned this knowledge and it has become a habit is called 'possessing knowledge'. This is because having obtained the Exhaustion Knowledge (kṣayajñāna, the wisdom of exhausting afflictions) and the Non-arising Knowledge (anutpādajñāna, the wisdom of no longer producing afflictions), one truly knows oneself: 'I have completely known suffering (duḥkha) and will no longer completely know it,' and so on. The roots they possess are called the root of 'not-yet-knowing-I-shall-know', etc. Having explained the differences in the nature of the roots in this way, one should distinguish the differences in the meanings and categories of the various aspects. Among these twenty-two roots, which are defiled (sāsrava, associated with afflictions) and which are undefiled (anāsrava, not associated with afflictions)? Verse: Only the last three are undefiled, the seven form roots, life, sorrow, and pain, should be known as only defiled, the remaining nine roots are both. Treatise: Following what was said earlier, the nature of the last three roots (the root of 'not-yet-knowing-I-shall-know', the 'known root', and the 'root of complete knowledge') is only undefiled, which is the meaning of being without impurity. Impurity and defilement have different names but the same nature. The seven form roots (eye, ear, nose, tongue, body, female organ, male organ) as well as the life root, sorrow root, and pain root are always defiled. The seven form roots, namely the five sense organs and the female and male organs, are included in the aggregate of form (rūpaskandha). The mind root, pleasure root, joy root, equanimity root, faith root, etc., these nine are both defiled and undefiled. Some other teachers say that the five roots of faith, etc., are also only undefiled. Therefore, the World-Honored One said: 'If one completely lacks these five roots of faith, etc., I say that he dwells in the category of external ordinary beings (bāhyapṛthagjana).' This is not reliable evidence, because this statement is made based on the undefiled roots. How do we know this? Because after first establishing the differences in the noble positions based on the undefiled five roots of faith, etc., this statement is made. Or there are roughly two types of ordinary beings: one internal and one external. Internal refers to those who have not severed their roots of goodness, and external refers to those whose roots of goodness have been severed. Based on the external ordinary beings, such a statement is made: 'If one completely lacks these five roots of faith, etc., I say that he dwells in the category of external ordinary beings.' Also, the sutra says: 'There are sentient beings who live in the world, whether born or grown, who have differences in the superior, middling, and inferior roots.' This was when the Buddha had not yet turned the Wheel of Dharma (dharmacakra), so it is known that faith, etc., are also both defiled. Also, the World-Honored One said: 'If I...'
於此信等五根。未如實知是集沒味過患出離。未能超此天人世間及魔梵等。乃至未能證得無上正等菩提。乃至廣說。非無漏法可作如是品類觀察故。信等五根通有漏無漏。如是已說有漏無漏。二十二根中幾是異熟幾非異熟。頌曰。
命唯是異熟 憂及后八非 色意餘四受 一一皆通二
論曰。唯一命根定是異熟。若如是者。諸阿羅漢留多壽行此即命根。如是命根誰之異熟。如本論說。云何苾芻留多壽行。謂阿羅漢成就神通得心自在。若於僧眾若於別人以諸命緣衣缽等物隨分佈施。施已發願。即入第四邊際靜慮。從定起已心念口言。諸我能感富異熟業。愿皆轉招壽異熟果。時彼能感富異熟業。則皆轉招壽異熟果。復有欲令引取宿業殘異熟果。彼說前生曾所受業有殘異熟。由今所修邊際定力引取受用。云何苾芻舍多壽行。謂阿羅漢成就神通得心自在。于僧眾等如前佈施。施已發願。即入第四邊際靜慮。從定起已心念口言。諸我能感壽異熟業。愿皆轉招富異熟果。時彼能感壽異熟業。則皆轉招富異熟果。尊者妙音作如是說。彼起第四邊際定力引色界大種令身中現前。而彼大種或順壽行或違壽行。由此因緣或留壽行或舍壽行。應如是說。彼阿羅漢由此自在三摩地力轉去曾得宿業所生諸根大種住時勢分。引取未
【現代漢語翻譯】 現代漢語譯本 對於信等五根（五種能引導眾生趨向解脫的根本能力：信、精進、念、定、慧），如果不能如實地了知它們的集（產生）、沒（消滅）、味（帶來的暫時快樂）、過患（潛在的危險和痛苦）、出離（從其中解脫的方法），就不能超越此天人世間以及魔（擾亂修行者）、梵（色界天）等境界，乃至不能證得無上正等菩提（最高的覺悟）。以上乃至可以廣泛地解釋。因為無漏法（超越煩惱的法）不能用這樣的品類來觀察，所以信等五根既可以是有漏的（與煩惱相連），也可以是無漏的（超越煩惱的）。以上已經說明了有漏和無漏的根。 在二十二根中，有多少是異熟（果報），有多少不是異熟？頌曰： 『命唯是異熟，憂及后八非，色意餘四受，一一皆通二。』 論曰：只有命根（維持生命的能力）一定是異熟。如果這樣說，那麼諸阿羅漢（已證得解脫的聖者）所修的『留多壽行』（延長壽命的行為）也是命根。那麼，這樣的命根是誰的異熟呢？正如本論所說：『什麼是苾芻（比丘）修留多壽行？』是指阿羅漢成就神通，得到心的自在，如果對於僧眾或者其他人，用衣缽等維持生命的物品進行佈施，佈施后發願，就進入第四邊際靜慮（禪定的一種）。從禪定中出來后，心中默唸或口中說：『我所能感得的富饒異熟業，愿都轉為招感壽命的異熟果。』這時，他所能感得的富饒異熟業，就都轉為招感壽命的異熟果。也有人想要引取宿業（過去所造的業）中殘餘的異熟果。他們說，前生所受的業還有殘餘的異熟，通過現在所修的邊際定力，引取並受用。『什麼是苾芻舍多壽行（捨棄延長壽命的行為）？』是指阿羅漢成就神通，得到心的自在，對於僧眾等如前佈施，佈施后發願，就進入第四邊際靜慮。從禪定中出來后，心中默唸或口中說：『我所能感得的壽命異熟業，愿都轉為招感富饒的異熟果。』這時，他所能感得的壽命異熟業，就都轉為招感富饒的異熟果。尊者妙音這樣說：他們通過第四邊際定的力量，引動四大種（組成物質世界的四種基本元素：地、水、火、風）在身體中顯現。而這些四大種，或者順應壽命的延長，或者違背壽命的延長。由此因緣，或者延長壽命，或者捨棄壽命。應該這樣說：那些阿羅漢通過這種自在的三摩地（禪定）力量，轉變過去所得到的宿業所生的諸根大種的住時勢分（存在的時間和力量），引取未……
【English Translation】 English version Regarding these five roots, such as the root of faith (信), etc. (five roots: faith (信), vigor (精進), mindfulness (念), concentration (定), and wisdom (慧)), if one does not truly know their arising (集), cessation (沒), taste (味) (temporary pleasure), fault (過患) (potential dangers and suffering), and escape (出離) (the method of liberation from them), one cannot transcend this world of gods and humans, as well as the realms of Mara (魔) (the one who disturbs practitioners), Brahma (梵) (the realm of form), etc., and even cannot attain Anuttara-samyak-sambodhi (無上正等菩提) (supreme perfect enlightenment). This can be extensively explained. Because unconditioned dharmas (無漏法) (dharmas beyond afflictions) cannot be observed with such categories, the five roots, such as faith, etc., can be both conditioned (有漏) (connected with afflictions) and unconditioned (無漏) (beyond afflictions). The conditioned and unconditioned roots have been explained above. Among the twenty-two roots, how many are Vipaka (異熟) (resultant) and how many are not Vipaka? The verse says: 'Life is only Vipaka, sorrow and the latter eight are not, form and mind and the remaining four feelings, each is both.' The treatise says: Only the root of life (命根) is definitely Vipaka. If so, then the 'practice of prolonging life' (留多壽行) performed by the Arhats (阿羅漢) (saints who have attained liberation) is also the root of life. Then, whose Vipaka is this root of life? As the treatise says: 'What is a Bhikshu's (苾芻) (monk's) practice of prolonging life?' It refers to an Arhat who has attained supernormal powers and obtained freedom of mind. If he gives alms to the Sangha (僧眾) or others with life-sustaining items such as robes and bowls, and after giving, makes a vow, he enters the fourth Dhyana (靜慮) (a type of meditation) of the border. After emerging from the meditation, he silently thinks or speaks: 'May all the prosperous Vipaka karma that I can generate be transformed into generating the Vipaka fruit of longevity.' At this time, the prosperous Vipaka karma that he can generate is transformed into generating the Vipaka fruit of longevity. Some also want to draw out the remaining Vipaka fruit from past karma (宿業). They say that the karma received in the previous life still has remaining Vipaka, which is drawn out and enjoyed through the power of the border meditation practiced now. 'What is a Bhikshu's practice of abandoning prolonged life (舍多壽行)?' It refers to an Arhat who has attained supernormal powers and obtained freedom of mind. He gives alms to the Sangha, etc., as before, and after giving, makes a vow, he enters the fourth Dhyana of the border. After emerging from the meditation, he silently thinks or speaks: 'May all the Vipaka karma of longevity that I can generate be transformed into generating the Vipaka fruit of prosperity.' At this time, the Vipaka karma of longevity that he can generate is transformed into generating the Vipaka fruit of prosperity. Venerable Myoyin (妙音) said: They use the power of the fourth Dhyana of the border to move the four great elements (四大種) (the four basic elements that make up the material world: earth, water, fire, and wind) to manifest in the body. And these four great elements either accord with the prolongation of life or contradict the prolongation of life. Due to this cause, one either prolongs life or abandons life. It should be said that those Arhats, through the power of this Samadhi (三摩地) (meditation) of freedom, transform the time and power of the dwelling of the roots and great elements born from past karma, and draw out the un……
曾定力所起諸根大種住時勢分。故此命根非是異熟。所餘一切皆是異熟。因論生論。彼阿羅漢有何因緣留多壽行。謂為利益安樂他故。或為聖教久住世故。觀知自身壽行將盡。觀他無此二種堪能。復何因緣舍多壽行。彼阿羅漢自觀住世於他利益安樂事少。或為病等苦逼自身。如有頌言。
梵行妙成立 聖道已善修 壽盡時歡喜 猶如舍眾病
此中應知。依何處所誰能如是留舍壽行。謂三洲人女男相續。不時解脫得邊際定諸阿羅漢。由彼身中有自在定無煩惱故。經說。世尊留多命行舍多壽行。命壽何別。有言。無別。如本論言。云何命根。謂三界壽。有餘師說。先世業果名為壽行。現在業果名為命行。有說。由此眾同分住名為壽行。由此暫住名為命行。多言為顯留舍多念命行壽行非一剎那。命行壽行有留舍故。有說。此言為遮有一命壽實體經多時住。有說。此言為顯無一實命壽體。但于多行假立如是命壽二名。若謂不然。不應言行。世尊何故舍多壽行留多命行。為顯于死得自在故舍多壽行。為顯于活得自在故留多命行。唯留三月不增減者。越此更無所化事故。減此利生不究竟故。又為成立先自稱言我善修行四神足故。欲住一劫或一劫餘。如心所期則便能住。毗婆沙師作如是說。顯今能伏蘊死二魔。世尊
【現代漢語翻譯】 現代漢語譯本：曾定力所引發的諸根大種（四大元素）住世時的勢力和分位。因此，這種命根不是異熟果（vipāka，業報成熟的結果）。其餘一切都是異熟果。因論及生論，那些阿羅漢（Arhat，已證得涅槃的聖者）是出於什麼因緣而留住較長的壽命？是爲了利益和安樂他人。或者爲了聖教（佛法）長久住世。他們觀察到自身壽命將盡，又觀察到他人沒有這兩種能力。又是什麼因緣讓他們捨棄較長的壽命？那些阿羅漢自己觀察到住世對於利益和安樂他人的事情很少，或者被疾病等痛苦逼迫自身。正如頌文所說： 『梵行（brahmacarya，清凈的行為）美妙地成就，聖道（āryamārga，通往涅槃的道路）已經很好地修習，壽命將盡時歡喜，猶如捨棄眾多疾病。』 這裡應該知道，依據什麼處所，誰能這樣留住或捨棄壽命？是南贍部洲（Jambudvīpa，我們所居住的洲）的人，男女相續不斷，不時解脫，獲得邊際定的那些阿羅漢。因為他們身中有自在定（不受煩惱束縛的禪定），沒有煩惱的緣故。經中說，世尊（釋迦牟尼佛）留住較長的命行，捨棄較長的壽行。命和壽有什麼區別？有人說，沒有區別。如本論所說：『什麼是命根？是三界（欲界、色界、無色界）的壽命。』有其他老師說，前世的業果名為壽行，現在的業果名為命行。有說，由此眾同分（眾生的共業）住世名為壽行，由此暫住名為命行。多說『多』字，是爲了顯示留住或捨棄的是多個念頭的命行和壽行，不是一個剎那。因為命行和壽行有留住和捨棄的緣故。有說，這句話是爲了遮止有一種命壽實體經過很長時間住世的說法。有說，這句話是爲了顯示沒有一個真實的命壽實體，只是對於多個行假立了命和壽這兩個名稱。如果說不是這樣，就不應該說『行』。世尊為什麼捨棄較長的壽行，留住較長的命行？爲了顯示對於死亡得到自在的緣故，捨棄較長的壽行。爲了顯示對於活著得到自在的緣故，留住較長的命行。只留住三個月不多不少，是因為超過這個時間就沒有可以化度的事情了，少於這個時間利益眾生就不究竟。又爲了成立先前自己所說的話，『我善於修行四神足（catvāri ṛddhipādāḥ，四種能達到神通的禪定）』，想要住世一劫（kalpa，極長的時間單位）或一劫多一點，如果心中期望，就能住世。毗婆沙師（Vaibhāṣika，論師）這樣說，顯示現在能夠降伏蘊魔（skandha-māra，五蘊帶來的障礙）和死魔（mṛtyu-māra，死亡的障礙）。世尊
【English Translation】 English version: The power and division of the great elements (mahābhūta, the four primary elements) of the roots arising from the established power when they abide. Therefore, this life-faculty (jīvitendriya) is not a result of vipāka (karmic maturation). All the rest are results of vipāka. Discussing the cause and the arising, what is the cause and condition for those Arhats (Arhat, a liberated being who has attained Nirvana) to remain for a long life? It is for the benefit and happiness of others, or for the long-term existence of the Holy Dharma (Buddha's teachings). They observe that their own lifespan is about to end, and they observe that others do not have these two abilities. What is the cause and condition for them to abandon a long life? Those Arhats observe that their remaining in the world is of little benefit and happiness to others, or they are oppressed by suffering such as illness. As the verse says: 'The sublime conduct of Brahmacarya (brahmacarya, pure conduct) is beautifully accomplished, the Holy Path (āryamārga, the path to Nirvana) has been well cultivated, rejoicing when life is exhausted, like abandoning many diseases.' Here it should be known, based on what place, who can thus retain or abandon life? It is the people of Jambudvīpa (Jambudvīpa, the continent we live on), men and women continuously, who are liberated from time to time, those Arhats who have attained the ultimate samādhi (concentration). Because they have self-mastery in samādhi (meditative concentration free from afflictions) in their bodies, and because they are without afflictions. The sutra says that the World-Honored One (Shakyamuni Buddha) retained a long life-activity and abandoned a long life-span. What is the difference between life and lifespan? Some say there is no difference. As the treatise says: 'What is the life-faculty? It is the lifespan of the three realms (desire realm, form realm, formless realm).' Other teachers say that the karmic result of the previous life is called lifespan, and the karmic result of the present life is called life-activity. Some say that the abiding of the commonality of beings (the shared karma of beings) is called lifespan, and the temporary abiding is called life-activity. Saying 'many' is to show that what is retained or abandoned are multiple moments of life-activity and lifespan, not a single instant. Because life-activity and lifespan have retention and abandonment. Some say that this statement is to prevent the view that there is a life-entity that abides for a long time. Some say that this statement is to show that there is no real life-entity, but that the names of life and lifespan are falsely established for multiple activities. If it is said that it is not so, then one should not say 'activity'. Why did the World-Honored One abandon a long lifespan and retain a long life-activity? To show that he had attained freedom over death, he abandoned a long lifespan. To show that he had attained freedom over living, he retained a long life-activity. Retaining only three months, no more and no less, is because there is nothing more to transform beyond this time, and benefiting beings is not complete if it is less than this time. Also, to establish what he had previously said, 'I am good at cultivating the four divine abodes (catvāri ṛddhipādāḥ, the four concentrations that lead to supernatural powers)', wanting to abide for a kalpa (kalpa, an extremely long unit of time) or a little more than a kalpa, if he wished in his heart, he could abide. The Vaibhāṣika (Vaibhāṣika, a commentator) said this, showing that he is now able to subdue the skandha-māra (skandha-māra, the obstacles brought by the five aggregates) and the mṛtyu-māra (mṛtyu-māra, the obstacles of death). The World-Honored One
先於菩提樹下。已伏天魔煩惱魔故。傍論已竟。正論應辯。憂根及后信等八根皆非異熟。是有記故。余皆通二。義準已成。謂七色意根除憂餘四受十二一一皆通二類。七有色根若所長養則非異熟。余皆異熟。意及四受若善染污。若威儀路及工巧處。並能變化。隨其所應亦非異熟。余皆異熟。若說憂根非異熟者。此經所說當云何通。如契經言。有三種業。順喜受業。順憂受業。順舍受業。依受相應言順無過。謂業與憂相應故名順憂受業。如觸與樂相應說名順樂受觸。若爾順喜順舍受業亦應如是。一經說故。隨汝所欲於我無違。異熟相應理皆無失。無逃難處。作此通經理實何因。憂非異熟。以憂分別差別所生。止息亦然。異熟不爾。若爾喜根應非異熟。亦由分別生及止息故。若許憂根是異熟者。造無間業已因即生憂。此業爾時應名果已熟。亦應如是徴難喜根。若許喜根是異熟者。造勝福業已因即生喜。此業爾時應名果已熟。毗婆沙師咸作是說。已離欲者無憂根故。異熟不然故非異熟。若爾應說離欲有情異熟喜根何相知有。隨彼有相此相亦然。謂善喜根此位容有。無記異熟應類非無。於此位中憂一切種無容有故定非異熟。眼等八根。若在善趣是善異熟。若在惡趣是惡異熟。意根隨在善趣惡趣。是俱異熟。喜樂舍根隨在何趣是
【現代漢語翻譯】 現代漢語譯本 在菩提樹下之前，已經降伏了天魔和煩惱魔，旁論已經結束，現在應該辯論正論。憂根以及隨後的信等八根都不是異熟（Vipāka，果報），因為它們是有記（記別，有善惡之分）的。其餘的都通於兩種（異熟和非異熟）。這個道理已經很明顯了，也就是說，七色根和意根，除了憂受之外，其餘的四受和十二入，每一個都通於兩類。七有色根如果是所長養的，就不是異熟，其餘的都是異熟。意根和四受，如果是善或染污的，如果是威儀路（行為舉止）和工巧處（技藝），並且能夠變化，根據情況也不是異熟，其餘的都是異熟。如果說憂根不是異熟，那麼這部經所說的該如何解釋呢？比如契經上說：有三種業，順喜受業，順憂受業，順舍受業。依據與受相應來說順，沒有過失。也就是說，業與憂相應，所以叫做順憂受業。如同觸與樂相應，說成順樂受觸一樣。如果這樣，順喜受業和順舍受業也應該這樣說，因為同一部經是這樣說的。隨你喜歡怎麼說，我都沒有異議，與異熟相應在道理上都沒有缺失，沒有逃避困難的地方。作這樣的通解，實際原因是什麼呢？憂不是異熟，因為憂是由分別差別所產生的，止息也是這樣，異熟不是這樣。如果這樣，喜根應該也不是異熟，也是由分別產生和止息的緣故。如果承認憂根是異熟，那麼造了無間業（Ānantarika-karma，五逆罪）之後，因立即產生憂，這個業在當時就應該叫做果已經成熟。也應該這樣來質疑喜根。如果承認喜根是異熟，那麼造了殊勝的福業之後，因立即產生喜，這個業在當時就應該叫做果已經成熟。毗婆沙師（Vaibhāṣika，分別論者）都這樣說，已經離欲的人沒有憂根，異熟不是這樣，所以憂根不是異熟。如果這樣，應該說離欲的有情，異熟喜根是什麼相？隨他們有什麼相，這個相也是這樣。也就是說，善的喜根在這個位次上可能存在，無記的異熟應該類似，並非沒有。在這個位次中，憂的一切種類都沒有存在的可能，所以一定不是異熟。眼等八根，如果在善趣（Sugati，好的去處），就是善的異熟，如果在惡趣（Durgati，不好的去處），就是惡的異熟。意根無論在善趣還是惡趣，都是俱異熟。喜樂舍根無論在哪個趣，都是。
【English Translation】 English version Before the Bodhi tree, having already subdued the Māra (demon) of the heavens and the Māra of afflictions, the side discussions are finished, and the main arguments should be debated. The root of sorrow (憂根, Upekṣā-indriya) and the subsequent eight roots such as faith (信等八根) are not Vipāka (異熟, result of karma), because they are 'recorded' (有記, having a distinction of good and evil). The rest are common to both (Vipāka and non-Vipāka). This principle is already clear, that is, the seven sense bases (七色根) and the mind base (意根), except for the feeling of sorrow (憂受), the remaining four feelings (四受) and the twelve entrances (十二入), each is common to both categories. If the seven material sense bases are nurtured, then they are not Vipāka, the rest are Vipāka. The mind base and the four feelings, if they are wholesome or defiled, if they are related to deportment (威儀路) and skillful activities (工巧處), and are capable of transformation, then according to the circumstances, they are also not Vipāka, the rest are Vipāka. If it is said that the root of sorrow is not Vipāka, then how should the teachings in this sutra be explained? For example, the sutra says: There are three kinds of karma, karma that leads to pleasant feeling, karma that leads to sorrowful feeling, and karma that leads to neutral feeling. According to the correspondence with the feeling, there is no fault in saying 'leading to'. That is, karma corresponds to sorrow, so it is called karma leading to sorrowful feeling. Just as contact corresponds to pleasure, it is called contact leading to pleasant feeling. If so, karma leading to pleasant feeling and karma leading to neutral feeling should also be said in this way, because the same sutra says so. Whatever you want to say, I have no objection, there is no loss in the principle of corresponding to Vipāka, there is no place to escape the difficulty. What is the actual reason for making such a general explanation? Sorrow is not Vipāka, because sorrow is produced by discrimination and differentiation, and cessation is also like this, Vipāka is not like this. If so, the root of joy should also not be Vipāka, because it is also produced and ceases due to discrimination. If it is admitted that the root of sorrow is Vipāka, then after committing the five heinous crimes (無間業, Ānantarika-karma), the cause immediately produces sorrow, and this karma should be called the fruit already ripened at that time. The root of joy should also be questioned in this way. If it is admitted that the root of joy is Vipāka, then after creating superior meritorious karma, the cause immediately produces joy, and this karma should be called the fruit already ripened at that time. The Vaibhāṣikas (毗婆沙師, commentators) all say that those who have abandoned desire have no root of sorrow, Vipāka is not like this, so the root of sorrow is not Vipāka. If so, what is the characteristic of the Vipāka root of joy for beings who have abandoned desire? Whatever characteristics they have, this characteristic is also like that. That is, the wholesome root of joy may exist in this state, the neutral Vipāka should be similar, not non-existent. In this state, all kinds of sorrow have no possibility of existence, so it is definitely not Vipāka. The eight roots such as the eye, if they are in a good realm (善趣, Sugati), they are wholesome Vipāka, if they are in a bad realm (惡趣, Durgati), they are unwholesome Vipāka. The mind base, whether in a good realm or a bad realm, is both Vipāka. The roots of joy, pleasure, and equanimity, no matter in which realm, are.
善異熟。苦根隨在善趣惡趣是惡異熟。于善趣中有二形者唯根處所。不善業招善趣色根。善業引故。如是已說是異熟等。二十二根中幾有異熟幾無異熟。頌曰。
憂定有異熟 前八后三無 意余受信等 一一皆通二
論曰。如前所諍憂根。當知定有異熟。依唯越義頌說定聲。謂顯憂根唯有異熟兼具二義故越次說。具二義者。憂非無記。強思起故。亦非無漏。唯散地故。由此越次先說憂根定有異熟。眼等前八及最後三定無異熟。八無記故。三無漏故。余皆通二。義準已成。謂意根餘四受信等言等取精進等四根。此十一一皆通二類。意樂喜舍若不善善有漏有異熟。若無記無漏無異熟。苦根若善不善有異熟。若無記無異熟。信等五根若有漏有異熟。若無漏無異熟。如是已說有異熟等。二十二根中幾善幾不善幾無記。頌曰。
唯善後八根 憂通善不善 意余受三種 前八唯無記
論曰。信等八根一向是善。數次雖居后乘前故先說。憂根唯通善不善性。意及余受一一通三。眼等八根唯無記性。如是已說善不善等。二十二根中。幾欲界系。幾色界系。幾無色界系。頌曰。
欲色無色界 如次除后三 兼女男憂苦 併除色喜樂
論曰。欲界除后三無漏根。由彼三根唯不繫故。準知
【現代漢語翻譯】 現代漢語譯本 善異熟（Śubhavipāka）：苦根（Duhkhaindriya）無論在善趣（Sugati）還是惡趣（Durgati）都是惡異熟（Akuśalavipāka）。在善趣中有男女二形者，唯有根的處所是這樣。不善業（Akuśalakarma）能招感善趣的色根（Rūpendriya），這是因為善業（Kuśalakarma）所引導的緣故。如是已經說完了異熟等。在二十二根（Dvāviṃśatindriya）中，哪些有異熟，哪些沒有異熟？頌曰： 『憂定有異熟，前八后三無，意余受信等，一一皆通二。』 論曰：如前面所爭論的憂根（Daurmanasyendriya），應當知道它一定有異熟。依據唯有越義，頌中說了『定』字，是爲了顯示憂根唯有異熟，並且兼具二義，所以越過次序來說。具有二義是指，憂根不是無記（Avyākṛta），因為它是強烈的思慮所引起的；也不是無漏（Anāsrava），因為它只存在於散亂地（Vikṣiptacitta）。因此越過次序先說憂根一定有異熟。眼等前八根以及最後三根一定沒有異熟，因為前八根是無記的，后三根是無漏的。其餘的都通於二者。義理上已經成立。所謂意根（Manendriya），其餘的四受信等，『等』字包括了精進等四根。這十一根一一都通於二類。意根、樂根（Sukhendriya）、舍根（Upekṣendriya），如果是善或不善的有漏（Sāsrava）法，就有異熟；如果是無記或無漏法，就沒有異熟。苦根如果是善或不善法，就有異熟；如果是無記法，就沒有異熟。信等五根（Śraddhendriya, Vīryendriya, Smṛtīndriya, Samādhīndriya, Prajñendriya）如果有漏，就有異熟；如果無漏，就沒有異熟。如是已經說完了有異熟等。在二十二根中，哪些是善，哪些是不善，哪些是無記？頌曰： 『唯善後八根，憂通善不善，意余受三種，前八唯無記。』 論曰：信等八根一向是善。雖然在數量上居於后位，但因為在道理上居於前位，所以先說。憂根只通于善和不善的性質。意根以及其餘的受根一一通於三種性質。眼等八根唯是無記的性質。如是已經說完了善不善等。在二十二根中，哪些是欲界系（Kāmadhātu），哪些是色界系（Rūpadhātu），哪些是無色界系（Arūpadhātu）？頌曰： 『欲色無**，如次除后三，兼女男憂苦，併除色喜樂。』 論曰：欲界系，除去最後三個無漏根，因為這三個根唯獨是不繫（Asaṃskṛta）的。準此可知。
【English Translation】 English version Śubhavipāka (Good Result): The Duhkhaindriya (Sense of Suffering), whether in Sugati (Good Realms) or Durgati (Bad Realms), is Akuśalavipāka (Bad Result). In Sugati, those with two forms (male and female) only have the root location like that. Akuśalakarma (Unwholesome Action) can attract the Rūpendriya (Sense of Form) of Sugati because it is guided by Kuśalakarma (Wholesome Action). Thus, the Vipāka (Result) etc. have been discussed. Among the Dvāviṃśatindriya (Twenty-two Roots), which have Vipāka and which do not? The verse says: 'Daurmanasya (Sorrow) definitely has Vipāka, the first eight and last three do not, Manendriya (Mind) and other Vedanā (Sensations), each is connected to both.' Commentary: As previously discussed, the Daurmanasyendriya (Root of Sorrow), it should be known that it definitely has Vipāka. According to the meaning of 'only' and 'exceeding', the word 'definitely' is mentioned in the verse to show that the Daurmanasyendriya only has Vipāka and also possesses two meanings, so it is discussed out of order. Having two meanings means that the Daurmanasyendriya is not Avyākṛta (Indeterminate) because it is caused by strong thought; nor is it Anāsrava (Without outflows) because it only exists in Vikṣiptacitta (Distracted Mind). Therefore, the Daurmanasyendriya is discussed out of order first as definitely having Vipāka. The first eight roots, such as the eye, and the last three roots definitely do not have Vipāka because the first eight are Avyākṛta and the last three are Anāsrava. The rest are connected to both. The meaning is already established. The Manendriya (Mind Root), the other four Vedanā etc., the word 'etc.' includes the four roots such as Vīrya (Effort). Each of these eleven roots is connected to two categories. The Manendriya, Sukhendriya (Sense of Pleasure), and Upekṣendriya (Sense of Equanimity), if they are Sāsrava (With outflows) of good or bad, then they have Vipāka; if they are Avyākṛta or Anāsrava, then they do not have Vipāka. If the Duhkhaindriya (Sense of Suffering) is good or bad, then it has Vipāka; if it is Avyākṛta, then it does not have Vipāka. The five roots of Śraddhendriya (Faith), Vīryendriya (Effort), Smṛtīndriya (Mindfulness), Samādhīndriya (Concentration), and Prajñendriya (Wisdom), if they are Sāsrava, then they have Vipāka; if they are Anāsrava, then they do not have Vipāka. Thus, the Vipāka etc. have been discussed. Among the twenty-two roots, which are good, which are bad, and which are indeterminate? The verse says: 'Only good are the last eight roots, sorrow is connected to good and bad, mind and other sensations are of three kinds, the first eight are only indeterminate.' Commentary: The eight roots of Śraddhā (Faith) etc. are always good. Although they are numerically in the later position, they are discussed first because they are in the earlier position in terms of principle. The Daurmanasyendriya (Root of Sorrow) is only connected to the nature of good and bad. The Manendriya (Mind Root) and the other Vedanā (Sensation) roots are each connected to three kinds of nature. The eight roots such as the eye are only of the nature of Avyākṛta (Indeterminate). Thus, the good, bad, etc. have been discussed. Among the twenty-two roots, which are related to the Kāmadhātu (Desire Realm), which are related to the Rūpadhātu (Form Realm), and which are related to the Arūpadhātu (Formless Realm)? The verse says: 'Desire and Form, in order, exclude the last three, also include female, male, sorrow, and suffering, and exclude form, joy, and pleasure.' Commentary: Related to the Kāmadhātu (Desire Realm), exclude the last three Anāsrava (Without outflows) roots because these three roots are only Asaṃskṛta (Unconditioned). According to this, it can be known.
欲界系唯有十九根。色界如前。除三無漏兼除男女憂苦四根。準知十五根亦通色界系。除女男者。色界已離淫慾法故。由女男根身醜陋故。若爾何故說彼為男。於何處說。契經中說。如契經言。無處無容女身為梵。有處有容男身為梵。別有男相。謂欲界中男身所有。無苦根者身凈妙故。又彼無有不善法故。無憂根者由奢摩他潤相續故。又彼定無惱害事故。無色如前。除三無漏女男憂苦。併除五色及喜樂根。準知餘八根通無色界系。謂意命舍信等五根。如是已說欲界系等。二十二根中。幾見所斷。幾修所斷。幾非所斷。頌曰。
意三受通三 憂見修所斷 九唯修所斷 五修非三非
論曰。意喜樂舍一一通三。皆通見修非所斷故。憂根唯通見修所斷。非無漏故。七色命苦唯修所斷。不染污故。非六生故。皆有漏故。信等五根或修所斷。或非所斷。非染污故。皆通有漏及無漏故。最後三根唯非所斷。皆無漏故。非無過法是所斷故。已說諸門義類差別。何界初得幾異熟根。頌曰。
欲胎卵濕生 初得二異熟 化生六七八 色六上唯命
論曰。欲胎卵濕生初受生位。唯得身與命二異熟根。由此三生根漸起故。彼何不得意舍二根。此續生時定染污故。化生初位得六七八。謂無形者初得六根。如劫
【現代漢語翻譯】 現代漢語譯本 欲界系只有十九根，如前所述。除去三個無漏根，併除去男女根和憂苦四根。由此可知，十五根也通於欲界系。除去男女根的原因是，他們已經脫離了淫慾之法，因為男女根的身體是醜陋的。如果這樣，為什麼還說他們是男身呢？在何處說的？契經中說，如契經所言：『沒有地方、沒有可能讓女身成為梵天，有地方、有可能讓男身成為梵天。』另有男相，指的是欲界中男身所具有的。沒有苦根的原因是，他們的身體清凈美妙。而且他們沒有不善之法。沒有憂根的原因是，他們以奢摩他（śamatha，止）滋潤相續。而且他們一定沒有惱害之事。色界的情況如前所述，除去三個無漏根、男女根、憂苦根，併除去五色根以及喜樂根。由此可知，其餘八根通於無系，即意根、命根、舍根、信等五根。如是已經說了欲界系等。二十二根中，有幾個是見所斷，幾個是修所斷，幾個是非所斷？頌曰： 『意三受通三，憂見修所斷，九唯修所斷，五修非三非。』 論曰：意根、喜根、樂根、舍根，每一個都通於三者，都通於見所斷、修所斷、非所斷。憂根只通于見所斷和修所斷，因為它不是無漏的。七色根、命根、苦根，只屬於修所斷，因為它們不是染污的，也不是六種生類。它們都是有漏的。信等五根，有的是修所斷，有的不是修所斷，因為它們不是染污的。它們都通於有漏和無漏。最後三個根，只屬於非所斷，因為它們都是無漏的。沒有過失的法才會被斷除。已經說了各種門類的義理差別。在哪個界最初獲得幾個異熟根？頌曰： 『欲胎卵濕生，初得二異熟，化生六七八，色六上唯命。』 論曰：欲界的胎生、卵生、濕生，在最初受生的時候，只能得到身根和命根這兩個異熟根。因為這三種生類的根是逐漸生起的。他們為什麼不能得到意根和舍根呢？因為這種續生的時候一定是染污的。化生在最初的時候得到六個、七個或八個根。沒有形體的，最初得到六根，比如劫初的時候。
【English Translation】 English version The realm of desire (Kāmadhātu) has only nineteen roots, as mentioned before. These exclude the three unconditioned (anāsrava) roots, as well as the male, female, sorrow, and suffering roots, totaling four. Thus, it is understood that fifteen roots are also connected to the realm. The male and female roots are excluded because they have already departed from the law of lust, and because the bodies associated with male and female roots are considered unsightly. If that's the case, why are they still referred to as male? Where is this stated? It is stated in the sutras, as the sutras say: 'There is no place, no possibility for a female body to become Brahma; there is a place, a possibility for a male body to become Brahma.' There is a distinct male characteristic, referring to what a male body possesses in the realm of desire. The suffering root is absent because their bodies are pure and wonderful. Moreover, they have no unwholesome dharmas. The sorrow root is absent because their continuity is nourished by śamatha (止, calming meditation). Furthermore, they are certainly free from harmful events. The realm of form (Rūpadhātu) is as before, excluding the three unconditioned roots, the male, female, sorrow, and suffering roots, as well as the five sense-organs (色根) and the joy and pleasure roots. Thus, it is understood that the remaining eight roots are connected to the unconditioned (asaṃskṛta), namely the mind (意, manas), life (命, jīvitendriya), indifference (舍, upekṣā), faith (信, śraddhā), and the other five roots. Having thus spoken of the realm of desire and so on, among the twenty-two roots, how many are severed by seeing (darśana-prahātavya), how many by cultivation (bhāvanā-prahātavya), and how many are not severed? The verse says: 'Mind, three feelings pervade three; sorrow is severed by seeing and cultivation; nine are severed only by cultivation; five are severed by cultivation and not by the three.' Commentary: The mind root, joy root, pleasure root, and indifference root, each pervades the three, all pervading what is severed by seeing, severed by cultivation, and not severed. The sorrow root only pervades what is severed by seeing and severed by cultivation, because it is not unconditioned. The seven sense-organs, life root, and suffering root are severed only by cultivation, because they are not defiled and are not of the six kinds of birth. All are conditioned. The five roots of faith and so on, some are severed by cultivation, some are not severed, because they are not defiled. All pervade the conditioned and the unconditioned. The last three roots are severed only by what is not severed, because they are all unconditioned. No faulty dharma is severed. The differences in meaning of the various categories have been explained. In which realm are how many resultant roots (異熟根, vipāka-indriya) first obtained? The verse says: 'Desire, womb-born, egg-born, moisture-born, initially obtain two resultant roots; transformation-born obtain six, seven, or eight; form obtains six, above only life.' Commentary: In the realm of desire, those born from the womb, from eggs, and from moisture, at the initial moment of rebirth, can only obtain the two resultant roots of body and life. Because the roots of these three kinds of birth gradually arise. Why can't they obtain the mind root and indifference root? Because this kind of rebirth is certainly defiled. Those born by transformation initially obtain six, seven, or eight roots. Those without form initially obtain six roots, such as at the beginning of a kalpa (劫, aeon).
初時。何等為六。所謂眼耳鼻舌身命。若一形者初得七根。如諸天等。若二形者初得八根。豈有二形受化生者。惡趣容有二形化生。說欲界中初得根已。今次當說色無色界。欲界欲勝故但言欲。色界色勝故但言色。契經亦言。寂靜解脫過色無色。色界初得六異熟根。如欲化生無形者說。上唯命者。謂無色界定勝生勝故說上言。無色界中最初所得異熟根者。唯命非余。說異熟根最初得已。何界死位幾根后滅。頌曰。
正死滅諸根 無色三色八 欲頓十九八 漸四善增五
論曰。在無色界將命終時。命意舍三于最後滅。若在色界將命終時。即前三根及眼等五。如是八種于最後滅。一切化生必具諸根而生死故。若在欲界頓命終時。十九八根于最後滅。謂二形者后滅十根即女男根並前八種。若一形者后滅九根。于女男中隨除一種。若無形者后滅八根。謂無女男唯有前八。如是所說依頓命終。若漸命終后唯舍四。謂在欲界漸命終時。身命意舍于最後滅。此四必無前後滅義。如是所說。應知但依染無記心而命終者。若在三界善心死時。信等五根必皆具有。故於前說一切位中。其數皆應加信等五。謂于無色增至八根。乃至欲界漸終至九。中間多少如理應知。分別根中一切根法皆應思擇。二十二根幾能證得何沙門果。
【現代漢語翻譯】 現代漢語譯本 最初的時候，什麼是六根？就是眼、耳、鼻、舌、身、命。如果是一個性別的眾生，最初得到七根，就像諸天一樣。如果是兩個性別的眾生，最初得到八根。難道有兩性的眾生是受化生而來的嗎？惡趣中可能有兩性化生的眾生。上面說了欲界最初得到諸根的情況后，現在接下來應當說色界和無色界的情況。欲界中慾望最為強烈，所以只說『欲』。色界中禪定最為殊勝，所以只說『色』。《契經》也說，寂靜解脫超越了色界和無色界。在色界和無色界最初得到六種異熟根，就像欲界化生而沒有性別的眾生一樣。上面只提到『命』，是因為無色界的禪定殊勝，生命殊勝，所以只說『上』。在無色界中最初得到的異熟根，只有命根，沒有其他的根。上面說了最初得到異熟根的情況后，哪個界在死亡的時候，哪些根最後滅去？頌文說：
『正死滅諸根，無色三色八，欲頓十九八，漸四善增五。』
論述：在無色界將要死亡的時候，命根、意根、舍根這三種根最後滅去。如果在色界將要死亡的時候，就是前面的三種根以及眼根等五種根，這八種根最後滅去。一切化生的眾生必定具有諸根，然後才經歷生死。如果在欲界突然死亡的時候，十九根或八根最後滅去。所謂兩性的眾生，最後滅去十根，就是女根、男根以及前面的八種根。如果是一個性別的眾生，最後滅去九根，在女根和男根中去除一種。如果沒有性別的眾生，最後滅去八根，就是沒有女根和男根，只有前面的八種根。上面所說的是依據突然死亡的情況。如果逐漸死亡，最後只捨棄四根。就是在欲界逐漸死亡的時候，身根、命根、意根、舍根這四種根最後滅去。這四種根必定沒有先後滅去的說法。上面所說的，應當知道只是依據染污和無記的心而死亡的情況。如果在三界中以善心死亡的時候，信根等五種根必定都具有。所以在前面所說的一切情況中，其數量都應當加上信根等五種根。就是在無色界增加到八根，乃至欲界逐漸死亡增加到九根。中間的多少，應當如理了知。在分別諸根中，一切根法都應當思擇。二十二根中有幾種根能夠證得沙門果？
【English Translation】 English version Initially, what are the six? They are the eye, ear, nose, tongue, body, and life faculties (jīnrù). If it is a being with one gender, it initially obtains seven faculties, like the gods. If it is a being with two genders, it initially obtains eight faculties. Are there beings with two genders who are born through transformation (huàshēng)? In evil realms, there may be beings with two genders born through transformation. Having spoken about initially obtaining faculties in the desire realm (yùjiè), now we should speak about the form realm (sèjiè) and formless realm (wúsèjiè). In the desire realm, desire is strongest, so we only speak of 'desire'. In the form realm, meditation (禪定) is most excellent, so we only speak of 'form'. The sutras (qìjīng) also say that tranquil liberation transcends the form and formless realms. In the form and formless realms, one initially obtains six resultant faculties (yìshú gēn), like beings in the desire realm born through transformation without gender. Above, only 'life' is mentioned because in the formless realm, meditation is excellent and life is excellent, so we only speak of 'above'. In the formless realm, the initially obtained resultant faculty is only the life faculty, not others. Having spoken about initially obtaining resultant faculties, in which realm, at the time of death, how many faculties are the last to cease? The verse says:
'At the moment of death, the faculties cease; in the formless realm, three; in the form realm, eight; in the desire realm, suddenly, nineteen or eight; gradually, four, with good, add five.'
Commentary: When one is about to die in the formless realm, the life faculty, mind faculty (yì gēn), and neutral feeling faculty (shě gēn) are the last to cease. If one is about to die in the form realm, then the preceding three faculties and the five sense faculties (eye, etc.), these eight faculties are the last to cease. All beings born through transformation necessarily possess all faculties and then experience birth and death. If one dies suddenly in the desire realm, nineteen or eight faculties are the last to cease. For beings with two genders, ten faculties are the last to cease, namely the female faculty (nǚ gēn), male faculty (nán gēn), and the preceding eight faculties. If one is a being with one gender, nine faculties are the last to cease, removing one of the female or male faculties. If one is without gender, eight faculties are the last to cease, namely without female or male faculties, only the preceding eight. What has been said above is based on sudden death. If one dies gradually, only four are relinquished last. When one dies gradually in the desire realm, the body faculty (shēn gēn), life faculty, mind faculty, and neutral feeling faculty are the last to cease. These four faculties definitely do not cease in any particular order. What has been said above should be understood as only based on dying with defiled (染污) and indeterminate (無記) minds. If one dies with a wholesome mind (善心) in the three realms, the faith faculty (xìn gēn), etc., the five faculties are necessarily all present. Therefore, in all the situations mentioned previously, the number should be increased by the five faculties of faith, etc. That is, in the formless realm, increase to eight faculties, and in the desire realm, gradually dying, increase to nine. The intermediate amounts should be known according to reason. In the analysis of faculties, all phenomena related to faculties should be considered. Among the twenty-two faculties, how many can be used to attain the fruits of a Śrāmaṇa (沙門果)?
頌曰。
九得邊二果 七八九中二 十一阿羅漢 依一容有說
論曰。邊謂預流阿羅漢果。于沙門果居初后故。中謂一來及不還果。此觀初后在中間故。初預流果由九根得。謂意及舍信等五根未知當知已知為九未知根在無間道。已知根在解脫道。此二相資得最初果。如其次第。于離系得能為引因依因性故。阿羅漢果亦九根得。謂意信等五已知具知及喜樂舍中隨一為九。已知根在無間道。具知根在解脫道。此二相資得最後果。如其次第。于離系得能為引因依因性故。中間二果隨其所應各為七八九根所得。所以者何。且一來果次第證者。依世間道由七根得。謂意及舍信等五根。依出世道由八根得。謂即前七根已知根第八。倍離欲貪超越證者。如預流果由九根得。若不還果次第證者。依世間道由七根得。依出世道由八根得。如前次第得一來果。全離欲貪超越證者。由九根得。如前超越得一來果。總說雖然而有差別。謂此依地有差別故。樂喜舍中可隨取一。前果超越唯一舍根。又次第證不還果者。若於第九解脫道中入根本地依世間道由八根得。彼無間道舍受相應。解脫道中復有喜受。此二相資得第三果。于離系得二因如前。依出世道由九根得。八根如前已知第九。無間解脫此俱有故。豈不根本阿毗達磨。問由
【現代漢語翻譯】 現代漢語譯本： 偈頌說： 九根得邊果（預流果和阿羅漢果），七、八、九根得中間二果（一來果和不還果）。 十一根得阿羅漢果，依據一根（舍根）容許有不同的說法。
論述說：邊果指的是預流果（Sotāpanna-phala）和阿羅漢果（Arahat-phala），因為它們在沙門果（Sāmañña-phala）中分別位於最初和最後。中間二果指的一來果（Sakadāgāmi-phala）和不還果（Anāgāmi-phala），因為觀察它們的位置在初果和阿羅漢果的中間。 初果（預流果）由九根獲得，即意根（mano-indriya）、舍根（upekkhā-indriya）以及信（saddhā）、精進（viriya）、念（sati）、定（samādhi）、慧（paññā）五根，合為九根。未知根（anajjātaññassa-indriya）存在於無間道（anantara-magga），已知根（aññindriya）存在於解脫道（vimutti-magga）。這二者相互資助而獲得最初的果位，如其次第，在離系（visamyoga）中獲得能作為引發因和依因的性質。 阿羅漢果也由九根獲得，即意根、信等五根、已知根、具知根（aññātāvindriya）以及喜、樂、舍三者中隨一，合為九根。已知根存在於無間道，具知根存在於解脫道。這二者相互資助而獲得最後的果位，如其次第，在離系中獲得能作為引發因和依因的性質。 中間的二果（一來果和不還果）根據情況分別由七、八、九根獲得。為什麼這樣說呢？且說一來果，如果是次第證得的，依據世間道（lokiya-magga）由七根獲得，即意根、舍根以及信等五根。依據出世道（lokuttara-magga）由八根獲得，即前述七根加上已知根（aññindriya）第八。如果是倍離欲貪超越證得的，如預流果一樣由九根獲得。 若是不還果，如果是次第證得的，依據世間道由七根獲得，依據出世道由八根獲得，如前次第獲得一來果。如果是完全離欲貪超越證得的，由九根獲得，如前超越獲得一來果。總的來說雖然如此，但也有差別，這是因為所依據的地的不同。樂、喜、舍三者可以隨取其一，而前一果（預流果）的超越證得只有舍根。 又，次第證得不還果的人，如果在第九解脫道中進入根本地（mūla-bhūmi），依據世間道由八根獲得。他的無間道與舍受相應，解脫道中復有喜受，這二者相互資助而獲得第三果（不還果），在離系中獲得兩種因，如前所述。依據出世道由九根獲得，八根如前所述，已知根第九，因為無間道和解脫道都具有。 難道根本的阿毗達磨（Abhidhamma）不是問由...
【English Translation】 English version: Verse: Nine roots attain the border fruits (Stream-enterer and Arhat), seven, eight, or nine roots attain the middle two fruits (Once-returner and Non-returner). Eleven roots attain Arhatship, depending on one root (equanimity) there may be different explanations.
Treatise says: 'Border fruits' refer to the Stream-enterer fruit (Sotāpanna-phala) and the Arhat fruit (Arahat-phala), because they are located at the beginning and the end of the Sāmañña-phala (fruits of recluseship). 'Middle two fruits' refer to the Once-returner fruit (Sakadāgāmi-phala) and the Non-returner fruit (Anāgāmi-phala), because observing their position is in the middle of the first fruit and the Arhat fruit. The first fruit (Stream-enterer fruit) is attained by nine roots, namely the mind faculty (mano-indriya), the equanimity faculty (upekkhā-indriya), and the five roots of faith (saddhā), energy (viriya), mindfulness (sati), concentration (samādhi), and wisdom (paññā), totaling nine roots. The 'faculty of one who will know' (anajjātaññassa-indriya) exists in the immediate path (anantara-magga), and the 'faculty of knowing' (aññindriya) exists in the path of liberation (vimutti-magga). These two mutually support each other to attain the first fruit, in their respective order, obtaining in detachment (visamyoga) the nature of being able to serve as the generating cause and the dependent cause. The Arhat fruit is also attained by nine roots, namely the mind faculty, the five roots of faith, etc., the 'faculty of knowing', the 'faculty of having known' (aññātāvindriya), and one of joy, pleasure, or equanimity, totaling nine roots. The 'faculty of knowing' exists in the immediate path, and the 'faculty of having known' exists in the path of liberation. These two mutually support each other to attain the final fruit, in their respective order, obtaining in detachment the nature of being able to serve as the generating cause and the dependent cause. The middle two fruits (Once-returner and Non-returner) are attained by seven, eight, or nine roots, depending on the situation. Why is this so? Let's say the Once-returner fruit, if attained sequentially, is attained by seven roots based on the mundane path (lokiya-magga), namely the mind faculty, the equanimity faculty, and the five roots of faith, etc. Based on the supramundane path (lokuttara-magga), it is attained by eight roots, namely the aforementioned seven roots plus the 'faculty of knowing' (aññindriya) as the eighth. If it is attained by surpassing and detaching from desire and greed, like the Stream-enterer fruit, it is attained by nine roots. If it is the Non-returner fruit, if attained sequentially, it is attained by seven roots based on the mundane path, and by eight roots based on the supramundane path, in the same order as attaining the Once-returner fruit. If it is attained by completely detaching from desire and greed and surpassing, it is attained by nine roots, as in the previous surpassing attainment of the Once-returner fruit. Although it is generally said like this, there are differences, because of the difference in the ground on which it is based. One can choose one of pleasure, joy, or equanimity, while the surpassing attainment of the previous fruit (Stream-enterer fruit) only has the equanimity root. Also, for those who sequentially attain the Non-returner fruit, if they enter the fundamental ground (mūla-bhūmi) in the ninth path of liberation, they attain it by eight roots based on the mundane path. Their immediate path is associated with the feeling of equanimity, and in the path of liberation there is also the feeling of joy. These two mutually support each other to attain the third fruit (Non-returner fruit), obtaining two causes in detachment, as mentioned before. Based on the supramundane path, it is attained by nine roots, the eight roots as mentioned before, and the 'faculty of knowing' as the ninth, because both the immediate path and the path of liberation have it. Isn't it that the fundamental Abhidhamma asks by...
幾根得阿羅漢。答十一根。云何乃言由九根得。實得第四但由九根。而本論言十一根者。依一身中容有故說。謂容有一補特伽羅從無學位數數退已。由樂喜舍隨一現前。數復證得阿羅漢果。由斯本論說十一根。然無一時三受俱起。是故今說定由九根。于不還果中何不如是說。以無樂根證不還果。而於后時得有退義。亦無退已。由樂復得非先離欲超證第三有還退義。此離欲果二道所得極堅牢故。今應思擇。成就何根。彼諸根中幾定成就。頌曰。
成就命意舍 各定成就三 若成就樂身 各定成就四 成眼等及喜 各定成五根 若成就苦根 彼定成就七 若成女男憂 信等各成八 二無漏十一 初無漏十三
論曰。命意舍中隨成就一。彼定成就如是三根。非此三中隨有所闕。可有成就所餘根者。除此三根余皆不定。謂或成就或不成就。此中眼耳鼻舌四根。生無色界定不成就。若生欲界未得已失亦不成就。身根唯有生無色界定不成就。女男二根生上二界定不成就。若生欲界未得已失亦不成就。樂根異生生第四定及無色界定不成就。喜根異生生三四定及無色界定不成就。苦根若生色無色界定不成就。憂根一切離欲貪者定不成就。信等五根善根斷者定不成就。初無漏根一切異生及已住果定不成
{ "translations": [ "現代漢語譯本：", "問：通過幾根（indriya，根，此處指生理或心理功能）可以證得阿羅漢果（Arhat，佛教修行的一個階段，指斷絕了一切煩惱，達到涅槃的聖人）？", "答：十一根。", "問：為什麼說是由九根證得呢？", "答：實際上是證得第四果（指阿羅漢果），但通過九根。而本論說十一根，是依據一身中可能容有的情況而說的。意思是說，可能有一個補特伽羅（Pudgala，人，個體）從無學位（Asaiksa，指阿羅漢的果位）多次退轉后，由於樂受（sukha，快樂的感受）、喜受（saumanasya，愉悅的感受）或舍受（upeksa，不苦不樂的感受）中的任何一種現前，再次證得阿羅漢果。因此本論說十一根。然而，沒有一時三受同時生起的情況，所以現在說必定由九根。在不還果（Anagamin，佛教修行的一個階段，指不再返回欲界的聖人）中，為什麼不這樣說呢？因為沒有通過樂根證得不還果的情況，而且在之後可能會有退轉的情況。也沒有退轉后，通過樂受再次證得的情況，因為沒有先離欲界貪愛而超證第三禪（指色界第三禪天）后又退轉的情況。這種離欲果是二道（指見道和修道）所得，非常堅固。現在應該思考，成就了哪些根？這些根中，哪些是必定成就的？頌曰：", "成就命、意、舍，各必定成就三；若成就樂、身，各必定成就四；成眼等及喜，各必定成五根；若成就苦根，彼必定成就七；若成女、男、憂，信等各成八；二無漏十一，初無漏十三。", "論曰：命根（jivitindriya，維持生命的功能）、意根（manindriya，意識的功能）、舍根（upekṣāindriya，舍受的功能）中，隨成就一個，必定成就這三根。如果缺少這三根中的任何一個，就不可能成就其餘的根。除了這三根，其餘的都不確定，即或者成就，或者不成就。這其中，眼根（cakṣurindriya，視覺功能）、耳根（srotendriya，聽覺功能）、鼻根（ghranendriya，嗅覺功能）、舌根（jihvendriya，味覺功能）這四根，生於無色界（Arupadhatu，沒有物質的禪定境界）必定不成就。如果生於欲界（Kamadhatu，有慾望的世界），未獲得或已失去也不成就。身根（kayendriya，身體感覺的功能）只有生於無色界必定不成就。女根（strindriya，女性的生理功能）、男根（purusendriya，男性的生理功能）生於上二界（指色界和無色界）必定不成就。如果生於欲界，未獲得或已失去也不成就。樂根（sukhendriya，快樂感受的功能）異生（指凡夫）生於第四禪（指色界第四禪天）及無色界必定不成就。喜根（saumanasyendriya，喜悅感受的功能）異生生於三禪、四禪及無色界必定不成就。苦根（duhkhendriya，痛苦感受的功能）如果生於色界（Rupadhatu，有物質的禪定境界）或無色界必定不成就。憂根（daurmanasyendriya，憂愁感受的功能）一切離欲貪者必定不成就。信等五根（指信根、精進根、念根、定根、慧根）善根斷者必定不成就。初無漏根（指未知當知根）一切異生及已住果（指已證得聖果）必定不成就。", "", "english_translations": [ "English version:", "Question: Through how many indriyas (faculties, here referring to physiological or psychological functions) does one attain Arhatship (Arhat, a stage in Buddhist practice, referring to a saint who has cut off all afflictions and attained Nirvana)?", "Answer: Eleven indriyas.", "Question: Why is it said that it is attained through nine indriyas?", "Answer: Actually, the fourth fruit (referring to Arhatship) is attained, but through nine indriyas. The reason why the treatise speaks of eleven indriyas is based on the possibility of them existing in one body. It means that it is possible for a Pudgala (person, individual) to regress multiple times from the state of Asaiksa (no-more-learning, referring to the state of Arhatship), and then, due to the presence of any one of the feelings of pleasure (sukha), joy (saumanasya), or equanimity (upeksa), to attain Arhatship again. Therefore, this treatise speaks of eleven indriyas. However, there is no instance of the three feelings arising simultaneously, so it is now said that it is definitely through nine indriyas. Why isn't it said this way in the case of the Anagamin fruit (Anagamin, a stage in Buddhist practice, referring to a saint who does not return to the desire realm)? Because there is no instance of attaining the Anagamin fruit through the faculty of pleasure, and there may be regression later on. Nor is there a case of regressing and then attaining it again through pleasure, because there is no case of transcending the third dhyana (referring to the third dhyana heaven of the form realm) after first being detached from desire and then regressing. This fruit of detachment from desire is obtained through the two paths (referring to the path of seeing and the path of cultivation) and is extremely firm. Now, it should be considered, which indriyas are accomplished? Among these indriyas, which are definitely accomplished? The verse says:", "Accomplishing life, mind, equanimity, each definitely accomplishes three; if accomplishing pleasure, body, each definitely accomplishes four; accomplishing eye, etc., and joy, each definitely accomplishes five indriyas; if accomplishing the faculty of pain, one definitely accomplishes seven; if accomplishing female, male, sorrow, faith, etc., each accomplishes eight; the two unconditioned eleven, the first unconditioned thirteen.", "Commentary: Among the faculty of life (jivitindriya, the function of maintaining life), the faculty of mind (manindriya, the function of consciousness), and the faculty of equanimity (upekṣāindriya, the function of neutral feeling), whichever one is accomplished, these three indriyas are definitely accomplished. If any one of these three is lacking, it is impossible to accomplish the remaining indriyas. Apart from these three indriyas, the rest are uncertain, that is, either accomplished or not accomplished. Among these, the four indriyas of eye (cakṣurindriya, visual function), ear (srotendriya, auditory function), nose (ghranendriya, olfactory function), and tongue (jihvendriya, gustatory function) are definitely not accomplished if born in the Arupadhatu (formless realm, a meditative state without matter). If born in the Kamadhatu (desire realm, a world with desires), and not yet obtained or already lost, they are also not accomplished. The faculty of body (kayendriya, the function of bodily sensation) is definitely not accomplished only if born in the Arupadhatu. The female faculty (strindriya, female physiological function) and the male faculty (purusendriya, male physiological function) are definitely not accomplished if born in the upper two realms (referring to the form realm and the formless realm). If born in the desire realm, and not yet obtained or already lost, they are also not accomplished. The faculty of pleasure (sukhendriya, the function of pleasant feeling) is definitely not accomplished if an ordinary being is born in the fourth dhyana (referring to the fourth dhyana heaven of the form realm) and the Arupadhatu. The faculty of joy (saumanasyendriya, the function of joyful feeling) is definitely not accomplished if an ordinary being is born in the third dhyana, fourth dhyana, and the Arupadhatu. The faculty of pain (duhkhendriya, the function of painful feeling) is definitely not accomplished if born in the Rupadhatu (form realm, a meditative state with matter) or the Arupadhatu. The faculty of sorrow (daurmanasyendriya, the function of sorrowful feeling) is definitely not accomplished by all those who are detached from desire. The five indriyas of faith, etc. (referring to the faculties of faith, effort, mindfulness, concentration, and wisdom) are definitely not accomplished by those who have cut off good roots. The first unconditioned indriya (referring to the anajñatamajñasyamindriya) is definitely not accomplished by all ordinary beings and those who have already attained the fruit (referring to those who have attained the holy fruit)." ] }
就。次無漏根一切異生見道無學定不成就。后無漏根一切異生及有學位定不成就。于非遮位應知如前所說諸根皆定成就。若成樂根定成就四。謂命意舍及此樂根。若成身根亦定成四。謂命意舍及此身根。若成眼根定成就五。謂命意捨身根眼根。耳鼻舌根應知亦五。前四如眼。第五自根。若成喜根亦定成五。謂命意舍樂根喜根。第二靜慮地生未得第三靜慮。舍下未得上。此成何樂根。當言成就第三靜慮染污樂根。余未得故。若成苦根定成就七。謂身命意四受。除憂。若成女根定成就八。七如苦說。第八女根。若成男根亦定成八。七如苦說。第八男根。若成憂根亦定成八。七如苦說。第八憂根。若成信等亦各成八。謂命意舍信等五根。若成具知根定成就十一。謂命與意樂喜舍根信等五根及具知根。若成已知根亦定成十一。十根如上及已知根。若成未知根定成就十三。謂身命意苦樂喜舍信等五根及未知根。諸極少者成就幾根。頌曰。
極少八無善 成受身命意 愚生無色界 成善命意舍
論曰。已斷善根名為無善。彼若極少成就八根。謂五受根及身命意。受謂能受。能領納故。或是受性故名為受。如圓滿性立圓滿名。如斷善根極少成八。愚生無色亦成八根。愚謂異生。未見諦故。何等為八。謂信等五命意舍
【現代漢語翻譯】 現代漢語譯本：就無漏根而言，對於一切異生（指凡夫，未見真理者）來說，見道（初果）和無學（阿羅漢）的果位上的禪定是不能成就的。對於后無漏根而言，一切異生以及有學位（指二果、三果）的人，禪定也是不能成就的。在非遮位（指沒有被遮蓋、阻礙的狀態）上，應當知道如前面所說，各種根都是必定成就的。如果成就了樂根，必定成就四種根，即命根、意根、舍根以及這個樂根本身。如果成就了身根，也必定成就四種根，即命根、意根、舍根以及這個身根本身。如果成就了眼根，必定成就五種根，即命根、意根、舍根、身根、眼根。耳根、鼻根、舌根，應當知道也是五種根，前四種根與眼根相同，第五種是其自身之根。如果成就了喜根，也必定成就五種根，即命根、意根、舍根、樂根、喜根。在第二禪定地出生，但未獲得第三禪定，捨棄下位禪定但未獲得上位禪定，此人成就何種樂根？應當說成就了第三禪定染污的樂根，因為其餘的禪定尚未獲得。如果成就了苦根，必定成就七種根，即身根、命根、意根以及四種受（苦、樂、喜、舍），除了憂受。如果成就了女根，必定成就八種根，七種根如苦根所說，第八種是女根。如果成就了男根，也必定成就八種根，七種根如苦根所說，第八種是男根。如果成就了憂根，也必定成就八種根，七種根如苦根所說，第八種是憂根。如果成就了信等根（信、精進、念、定、慧），也各自成就八種根，即命根、意根、舍根以及信等五根。如果成就了具知根（未知當知根），必定成就十一種根，即命根、意根、樂根、喜根、舍根、信等五根以及具知根。如果成就了已知根（已知根），也必定成就十一種根，十種根如上所述，以及已知根。如果成就了未知根（未知根），必定成就十三種根，即身根、命根、意根、苦根、樂根、喜根、舍根、信等五根以及未知根。那麼，成就根最少的人成就幾種根呢？頌文說： 『極少八無善，成受身命意；愚生無色界，成善命意舍。』 論述：已經斷絕善根的人稱為無善。這種人如果成就的根最少，成就八種根，即五種受根（苦、樂、喜、舍、憂）以及身根、命根、意根。受是指能夠感受，能夠領納的。或者因為是受的性質，所以稱為受，如同圓滿的性質被稱為圓滿一樣。如同斷絕善根的人最少成就八種根，愚昧的眾生出生在無色界也成就八種根。愚昧是指異生，因為沒有見到真諦的緣故。哪八種根呢？即信等五根、命根、意根、舍根。
【English Translation】 English version: Regarding the non-outflow roots, for all ordinary beings (異生, yìshēng, referring to common people who have not seen the truth), the samadhi (定, dìng, meditation) in the stages of seeing the path (見道, jiàndào, the first stage of enlightenment) and no-more-learning (無學, wúxué, Arhatship) cannot be achieved. Regarding the subsequent non-outflow roots, for all ordinary beings and those in the stages of learning (有學位, yǒu xuéwèi, referring to the second and third stages of enlightenment), samadhi also cannot be achieved. In the positions of non-obstruction (非遮位, fēizhē wèi, referring to states without obstruction), it should be known that, as mentioned earlier, all roots are definitely achieved. If the pleasure root (樂根, lè gēn) is achieved, four roots are definitely achieved, namely the life root (命根, mìng gēn), the mind root (意根, yì gēn), the indifference root (舍根, shě gēn), and this pleasure root itself. If the body root (身根, shēn gēn) is achieved, four roots are also definitely achieved, namely the life root, the mind root, the indifference root, and this body root itself. If the eye root (眼根, yǎn gēn) is achieved, five roots are definitely achieved, namely the life root, the mind root, the indifference root, the body root, and the eye root. It should be known that the ear root (耳根, ěr gēn), nose root (鼻根, bí gēn), and tongue root (舌根, shé gēn) are also five roots. The first four roots are the same as the eye root, and the fifth is the root itself. If the joy root (喜根, xǐ gēn) is achieved, five roots are also definitely achieved, namely the life root, the mind root, the indifference root, the pleasure root, and the joy root. Born in the second dhyana (靜慮, jìnglǜ, meditative state) realm but not having attained the third dhyana, abandoning the lower dhyana but not having attained the higher dhyana, what kind of pleasure root does this person achieve? It should be said that they achieve the pleasure root defiled by the third dhyana, because the other dhyanas have not yet been attained. If the pain root (苦根, kǔ gēn) is achieved, seven roots are definitely achieved, namely the body root, the life root, the mind root, and the four feelings (受, shòu, feeling of pain, pleasure, joy, indifference), excluding sorrow (憂, yōu). If the female root (女根, nǚ gēn) is achieved, eight roots are definitely achieved. The seven roots are as described for the pain root, and the eighth is the female root. If the male root (男根, nán gēn) is achieved, eight roots are also definitely achieved. The seven roots are as described for the pain root, and the eighth is the male root. If the sorrow root (憂根, yōu gēn) is achieved, eight roots are also definitely achieved. The seven roots are as described for the pain root, and the eighth is the sorrow root. If the faith root (信根, xìn gēn) and so on (精進, jīngjìn, diligence; 念, niàn, mindfulness; 定, dìng, concentration; 慧, huì, wisdom) are achieved, each also achieves eight roots, namely the life root, the mind root, the indifference root, and the five roots of faith and so on. If the root of knowing fully (具知根, jù zhī gēn, the root of 'I shall know what is not yet known') is achieved, eleven roots are definitely achieved, namely the life root, the mind root, the pleasure root, the joy root, the indifference root, the five roots of faith and so on, and the root of knowing fully. If the known root (已知根, yǐ zhī gēn, the root of knowledge) is achieved, eleven roots are also definitely achieved. The ten roots are as described above, and the known root. If the unknown root (未知根, wèizhī gēn, the root of 'knowing the unknown') is achieved, thirteen roots are definitely achieved, namely the body root, the life root, the mind root, the pain root, the pleasure root, the joy root, the indifference root, the five roots of faith and so on, and the unknown root. So, how many roots do those who achieve the fewest roots achieve? The verse says: 『The fewest are eight, without goodness, achieving feeling, body, life, and mind; ignorant beings born in the formless realm, achieving goodness, life, mind, and indifference.』 Discussion: Those who have severed their roots of goodness are called 'without goodness' (無善, wú shàn). If such people achieve the fewest roots, they achieve eight roots, namely the five feeling roots (受根, shòu gēn, pain, pleasure, joy, indifference, sorrow) and the body root, the life root, and the mind root. 'Feeling' (受, shòu) refers to that which is capable of feeling, capable of receiving. Or because it is the nature of feeling, it is called 'feeling,' just as the nature of completeness is called 'completeness.' Just as those who have severed their roots of goodness achieve the fewest eight roots, ignorant beings born in the formless realm (無色界, wúsè jiè) also achieve eight roots. 'Ignorant' (愚, yú) refers to ordinary beings, because they have not seen the truth. Which eight roots? Namely, the five roots of faith and so on, the life root, the mind root, and the indifference root.
根。信等五根。一向善故總名為善。若爾應攝三無漏根。不爾此中依八根故。又說愚生無色界故。諸極多者成就幾根。頌曰。
極多成十九 二形除三凈 聖者未離欲 除二凈一形
論曰。諸二形者具眼等根。除三無漏成餘十九。無漏名凈。離二縛故。二形必是欲界異生。未離欲貪故有十九。唯此具十九為更有耶。聖者未離欲亦具十九。謂聖有學未離欲貪成就極多亦具十九。除二無漏及除一形。若住見道。除已知根及具知根。若住修道。除未知根及具知根。女男二根隨除一種。以諸聖者無二形故。因分別界根非根差別。乘茲廣辯二十二根竟。
說一切有部俱舍論卷第三 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷第四
尊者世親造
三藏法師玄奘奉 詔譯分別根品第二之二
今應思擇。一切有為如相不同。生亦各異。為有諸法決定俱生。有定俱生。謂一切法略有五品。一色。二心。三心所。四心不相應行。五無為。無為無生此中不說。今先辯色決定俱生。頌曰。
欲微聚無聲 無根有八事 有身根九事 十事有餘根
論曰。色聚極細立微聚名。為顯更無細於此者。此在欲界無聲無根。八事俱生隨一不減。云何八
【現代漢語翻譯】 現代漢語譯本：根。信等五根（信根等五種根）。因為它們總是善良的，所以總的來說被稱為善。如果是這樣，那麼應該包括三個無漏根（無漏的信根、精進根、念根、定根、慧根）。如果不是這樣，這是因為這裡依據的是八根的緣故。又說愚昧眾生沒有**的緣故。那麼，成就最多根的人能成就多少根呢？頌文說： 『極多成十九，二形除三凈，聖者未離欲，除二凈一形。』 論述：具有兩種性別的人具有眼等根，除了三個無漏根之外，成就其餘的十九根。無漏根被稱為凈，因為它們脫離了兩種束縛的緣故。具有兩種性別的人一定是欲界的凡夫，因為沒有脫離欲貪，所以具有十九根。只有這些人具有十九根，還是有其他人也具有呢？沒有脫離慾望的聖者也具有十九根。也就是說，聖有學（還在學習的聖人）沒有脫離欲貪，成就最多也具有十九根，除了兩個無漏根以及一種性別。如果住在見道（證悟真理的最初階段），那麼除去已知根和具知根；如果住在修道（在見道之後繼續修行的階段），那麼除去未知根和具知根。男女兩種性別根，隨之除去一種。因為聖者沒有兩種性別的緣故。因為要分別界、根、非根的差別，所以藉此廣泛地辨析了二十二根。 《說一切有部俱舍論》卷第三 《阿毗達磨俱舍論》卷第四 尊者世親造 三藏法師玄奘奉詔譯《分別根品》第二之二 現在應該思考，一切有為法（有條件的事物）的相狀不同，產生也各自不同，是否有諸法決定同時產生？有決定同時產生的。也就是說，一切法略有五種：一、色（物質）；二、心（精神）；三、心所（心理作用）；四、心不相應行（既非物質也非精神的現象）；五、無為（無條件的事物）。無為法沒有產生，這裡不討論。現在先辨析色法決定同時產生的情況。頌文說： 『欲微聚無聲，無根有八事，有身根九事，十事有餘根。』 論述：色聚（物質的集合體）極其微細的，稱為微聚。爲了顯示沒有比這更細微的了。這在欲界（充滿慾望的生存領域）中，沒有聲音，沒有根。八事同時產生，任何一個都不能減少。哪八個？
【English Translation】 English version: Root. The five roots such as the root of faith (śraddhā-indriya) etc. Because they are always virtuous, they are generally called virtuous. If so, then the three unconditioned roots (anāsrava-indriya) should be included. If not, it is because this is based on the eight roots. It is also said that ignorant beings do not have **. So, how many roots can one who attains the most roots achieve? The verse says: 『At most, one attains nineteen; those with two forms exclude the three pure ones; saints who have not left desire exclude the two pure ones and one form.』 Discussion: Those with two forms possess roots such as the eye root, etc., excluding the three unconditioned roots, achieving the remaining nineteen. The unconditioned roots are called pure because they are free from the two bonds. Those with two forms must be ordinary beings in the desire realm, and because they have not left desire, they have nineteen roots. Are these the only ones who have nineteen roots, or are there others? Saints who have not left desire also have nineteen roots. That is, holy learners (śaikṣa) who have not left desire, even if they attain the most, also have nineteen roots, excluding the two unconditioned roots and one form. If they dwell in the path of seeing (darśana-mārga), they exclude the known root (ajñāta-indriya) and the root of complete knowledge (ājñā-indriya); if they dwell in the path of cultivation (bhāvanā-mārga), they exclude the unknown root (anājñāta-indriya) and the root of complete knowledge (ājñā-indriya). One of the female or male roots is excluded. Because saints do not have two forms. Because of the need to distinguish the differences between realms, roots, and non-roots, the twenty-two roots have been extensively discussed. Sarvāstivāda Abhidharma-kośa-śāstra, Volume 3 Abhidharma-kośa-śāstra, Volume 4 Composed by Venerable Vasubandhu (Śe-qin) Translated by the Tripiṭaka Master Xuanzang (Hsüan-tsang) under Imperial Decree, Chapter 2, Part 2: Analysis of the Roots Now we should consider that all conditioned dharmas (saṃskṛta-dharma) have different characteristics and arise differently. Are there dharmas that definitely arise simultaneously? There are dharmas that definitely arise simultaneously. That is, all dharmas can be broadly classified into five categories: 1. Form (rūpa); 2. Mind (citta); 3. Mental factors (caitta); 4. Non-associated formations (citta-viprayukta-saṃskāra); 5. Unconditioned (asaṃskṛta). Unconditioned dharmas do not arise, so they are not discussed here. Now, let's first analyze the definite simultaneous arising of form dharmas. The verse says: 『In the desire realm, a subtle aggregate without sound and without roots has eight things; with the body root, nine things; with other roots, ten things.』 Discussion: An extremely subtle aggregate of form is called a subtle aggregate. This is to show that there is nothing more subtle than this. This is in the desire realm (kāma-dhātu), without sound and without roots. Eight things arise simultaneously, and none can be reduced. What are the eight?
事。謂四大種及四所造色香味觸。無聲有根諸極微聚。此俱生事或九或十。有身根聚九事俱生。八事如前。身為第九。有餘根聚十事俱生。九事如前加眼等一。眼耳鼻舌必不離身。展轉相望處各別故。於前諸聚若有聲生。如次數增九十十一。以有聲處不離根生。謂有執受大種因起。若四大種不相離生。于諸聚中堅濕暖動。云何隨一可得非余。于彼聚中勢用增者明瞭可得。余體非無。如覺針鋒與籌合觸。如嘗鹽味與麨合味。云何于彼知亦有餘。由有攝熟長持業故。有說。遇緣堅等便有流等相故。如水聚中由極冷故有暖相起。雖不相離而冷用增。如受及聲用有勝劣。有餘師說。於此聚中余有種子未有體相故。契經說。于木聚中有種種界。界謂種子。如何風中知有顯色。此義可信。不可比知。或所合香現可取故。香與顯色不相離故。前說色界香味並無故。彼無聲有六七八。有聲有七八九俱生。此可準知故不別說。此中言事為依體說。為依處說。若爾何過。二俱有過。若依體說。八九十等便為太少。由諸微聚必有形色有多極微共積集故。重性輕性定隨有一。滑性澀性隨一亦然。或處有冷有饑有渴。是則所言有太少過。若依處說。八九十等便為太多。由四大種觸處攝故。應說四等。是則所言有太多失。二俱無過。應知此中所言事
者。一分依體說。謂所依大種。一分依處說。謂能依造色。若爾大種事應成多。造色各別依一四大種故。應知此中依體類說。諸四大種類無別故。何用分別如是語為。語隨欲生。義應思擇。如是已辯色定俱生。余定俱生今次當辯。頌曰。
心心所必俱 諸行相或得
論曰。心與心所必定俱生。隨闕一時余則不起。諸行即是一切有為。謂色心心所心不相應行。前必俱言流至於此。謂色心等諸行生時。必與有為四相俱起。言或得者。謂諸行內唯有情法與得俱生。余法不然。是故言或。向言心所。何者是邪。頌曰。
心所且有五 大地法等異
論曰。諸心所法且有五品。何等為五。一大地法。二大善地法。三大煩惱地法。四大不善地法。五小煩惱地法。地謂行處。若此是彼所行處。即說此為彼法地。大法地故名為大地。此中若法大地所有名大地法。謂法恒於一切心有。彼法是何。頌曰。
受想思觸欲 慧念與作意 勝解三摩地 遍於一切心
論曰。傳說。如是所列十法。諸心剎那和合遍有。此中受謂三種領納苦樂俱非有差別故。想謂于境取差別相。思謂能令心有造作。觸謂根境識和合生。能有觸對。欲謂希求所作事業。慧謂於法能有簡擇。念謂于緣明記不忘。作意謂能令心警覺。
{ "translations": [ "現代漢語譯本：", "問：如果這樣，那麼大種（mahābhūta，四大元素）的事物應該成為多個，因為造色（rūpaskandha，色蘊）各自依賴於一個四大種。", "答：應該知道，這裡是依據體類來說的，因為各個四大種類沒有區別。如果這樣，又何必分別這些言語呢？言語是隨意的產生，意義應該仔細思考。像這樣已經辨析了色法決定同時生起。其餘決定同時生起的法，現在接著應當辨析。", "頌曰：", "心心所必俱，諸行相或得", "論曰：心與心所必定同時生起，如果缺少任何一個，其餘的就不會生起。諸行，就是一切有為法（saṃskṛta，有為），包括色法、心法、心所法和心不相應行法。前面說的『必定同時』也適用於這裡，意思是說，色法、心法等諸行生起時，必定與有為四相（saṃskṛtalakṣaṇa，生、住、異、滅）同時生起。說『或得』，是指諸行中只有有情法（sattva，有情）與『得』（prāpti，獲得）同時生起，其餘的法不是這樣，所以說『或』。前面說到心所，哪些是心所呢？", "頌曰：", "心所且有五，大地法等異", "論曰：諸心所法大概有五類。哪五類呢？一大地法（mahābhumika，普遍存在的心所），二大善地法（kuśalabhumika，善的心所），三大煩惱地法（kleśabhumika，煩惱的心所），四大不善地法（akuśalabhumika，不善的心所），五小煩惱地法（upakleśabhumika，小煩惱的心所）。『地』是指行處。如果這個是那個所行之處，就說這個是那個法的『地』。因為是大的法地，所以叫做『大地』。這裡面，如果某個法是大地所有的，就叫做大地法。意思是說，這個法恒常在一切心中存在。這個法是什麼呢？", "頌曰：", "受想思觸欲，慧念與作意，勝解三摩地，遍於一切心", "論曰：傳說，像這樣所列的十法，在每個心的剎那都和合存在。這裡面，受（vedanā，感受）是指三種領納，即苦受、樂受和不苦不樂受，因為它們有差別。想（saṃjñā，概念）是指對於境界取差別相。思（cetanā，意志）是指能夠令心有造作。觸（sparśa，接觸）是指根、境、識和合而生，能夠有觸對。欲（chanda，意願）是指希求所作的事業。慧（prajñā，智慧）是指對於法能夠有簡擇。念（smṛti，記憶）是指對於所緣境明記不忘。作意（manaskāra，注意）是指能夠令心警覺。", "", "english_translations": [ "English version:", "Question: If that's the case, then the entities of mahābhūta (the four great elements) should become many, because rūpaskandha (the aggregate of form) each relies on one of the four great elements.", "Answer: It should be understood that here it is spoken according to the type of substance, because there is no difference in the types of the four great elements. If so, why bother distinguishing such words? Words arise at will, but the meaning should be carefully considered. Thus, the definite co-arising of rūpa (form) has been discussed. The remaining definite co-arisings will now be discussed.", "Verse:", "Mind and mental factors necessarily co-arise, the characteristics of all phenomena may or may not be obtained.", "Treatise: Mind and mental factors necessarily co-arise; if one is lacking, the others will not arise. All phenomena (saṃskṛta, conditioned) are all conditioned things, including rūpa (form), mind, mental factors, and non-associated formations. The previous statement 'necessarily co-arise' also applies here, meaning that when phenomena such as rūpa and mind arise, they necessarily co-arise with the four characteristics of conditioned things (saṃskṛtalakṣaṇa, arising, abiding, changing, and ceasing). 'May or may not be obtained' means that among all phenomena, only sentient beings (sattva, beings with sentience) co-arise with 'attainment' (prāpti, acquisition); other phenomena do not, hence 'may or may not'. Earlier, mental factors were mentioned; which are they?", "Verse:", "Mental factors are roughly five, differing in universal mental factors and so on.", "Treatise: Mental factors are roughly of five types. What are the five? First, universal mental factors (mahābhumika, universally present mental factors), second, wholesome mental factors (kuśalabhumika, wholesome mental factors), third, afflictive mental factors (kleśabhumika, afflictive mental factors), fourth, unwholesome mental factors (akuśalabhumika, unwholesome mental factors), and fifth, minor afflictive mental factors (upakleśabhumika, minor afflictive mental factors). 'Ground' refers to the place of activity. If this is the place where that is active, then this is said to be the 'ground' of that dharma. Because it is a great ground of dharmas, it is called 'universal'. Here, if a dharma belongs to the universal ground, it is called a universal mental factor. This means that this dharma is constantly present in all minds. What is this dharma?", "Verse:", "Feeling, perception, volition, contact, desire, wisdom, mindfulness, and attention, conviction, concentration, are universal in every mind.", "Treatise: It is said that these ten dharmas listed here are present together in every moment of the mind. Here, feeling (vedanā, sensation) refers to the three types of reception, namely pleasant, unpleasant, and neutral feelings, because they have differences. Perception (saṃjñā, perception) refers to grasping the distinguishing characteristics of objects. Volition (cetanā, intention) refers to that which enables the mind to create. Contact (sparśa, contact) refers to the arising from the combination of sense faculty, object, and consciousness, which enables contact. Desire (chanda, interest) refers to the aspiration for the tasks to be done. Wisdom (prajñā, wisdom) refers to the ability to discriminate among dharmas. Mindfulness (smṛti, memory) refers to clearly remembering and not forgetting the object of attention. Attention (manaskāra, attention) refers to that which enables the mind to be alert." ] }
勝解謂能于境印可。三摩地謂心一境性。諸心心所異相微細。一一相續分別尚難。況一剎那俱時而有。有色諸藥色根所取。其味差別尚難了知。況無色法唯覺慧取。如是已說十大地法。大善法地名大善地。此中若法大善地所有名大善地法。謂法恒于諸善心有。彼法是何。頌曰。
信及不放逸 輕安舍慚愧 二根及不害 勤唯遍善心
論曰。如是諸法唯遍善心。此中信者。令心澄凈。有說。于諦實業果中現前忍許故名為信。不放逸者。修諸善法離諸不善法。復何名修。謂此于善專注為性。餘部經中有如是釋。能守護心名不放逸。輕安者。謂心堪任性。豈無經亦說有身輕安耶。雖非無說。此如身受應知亦爾。如何可立此為覺支。應知此中身輕安者身堪任性。復如何說此為覺支。能順覺支故無有失。以身輕安能引覺支心輕安故。于余亦見有是說耶。有如經說。喜及順喜法名喜覺支。瞋及瞋因緣名瞋恚蓋。正見正思惟正勤名慧蘊。思惟及勤雖非慧性隨順慧故亦得慧名。故身輕安順覺支故得名無失。心平等性無警覺性說名為舍。如何可說於一心中有警覺性無警覺性。作意與舍二相應起。豈不前說諸心心所其相微細難可了知。有雖難了由審推度而復可知。此最難知。謂相違背而不乖反。此有警覺于余則無。二既懸
【現代漢語翻譯】 現代漢語譯本 勝解（Adhimoksha，指對境的確認和認可）是指能夠對所緣境產生印可。三摩地（Samādhi，指心專注一境的狀態）是指心專注于單一對象的狀態。各種心和心所的差異非常細微，要一一相續地分辨都很難，更何況是在一個剎那同時存在。有色的各種藥物，其味道的差別尚且難以瞭解，更何況是無色的法，只能通過覺慧來領悟。以上已經說明了十大地法（Mahābhūmika dharmas，指普遍存在於所有心識活動中的十種心理作用）。 大善法地被稱為大善地（Mahākusalabhūmi）。如果某種法存在於大善地中，就被稱為大善地法。也就是說，這種法總是存在於各種善心中。那麼，這種法是什麼呢？頌曰： 『信及不放逸，輕安舍慚愧，二根及不害，勤唯遍善心。』 論曰：這些法只普遍存在於善心中。這裡所說的信（Śraddhā，指信心）能使心澄凈。有人說，因為對諦實（真實不虛的道理）、業（行為）和果（結果）的現前忍可和允許，所以稱為信。不放逸（Apramāda，指精進）是指修習各種善法，遠離各種不善法。那麼，什麼叫做修習呢？就是指專注于善的性質。其他部的經典中有這樣的解釋：能夠守護心就叫做不放逸。輕安（Prasrabdhi，指身心的輕快安適）是指心的堪能性（能夠勝任工作的能力）。難道經典中沒有說到有身輕安嗎？雖然不是沒有說到，但應該知道，這就像身受一樣。如何能將此立為覺支（Bodhyanga，指通往覺悟的七個要素）呢？應該知道，這裡所說的身輕安是指身體的堪能性。又如何說此為覺支呢？因為它能順應覺支，所以沒有過失。因為身輕安能引發覺支中的心輕安。在其他地方也見到有這樣的說法嗎？有，比如經中說，喜和順應喜的法稱為喜覺支。瞋和瞋的原因和條件稱為瞋恚蓋（Dosa-āvarana，指障礙修行的五種負面心理狀態之一）。正見、正思惟、正勤稱為慧蘊（Prajñā-skandha，指智慧的集合）。思惟和勤雖然不是慧的性質，但因為順應慧，所以也得到慧的名稱。所以，身輕安因為順應覺支，所以得名沒有過失。心的平等性，沒有警覺性，被稱為舍（Upekṣā，指捨棄、平等心）。如何能說在一個心中既有警覺性，又沒有警覺性呢？作意（Manaskāra，指注意）和舍是同時相應生起的。難道前面不是說過各種心和心所的相狀非常細微，難以瞭解嗎？有些雖然難以瞭解，但通過審慎的推度還是可以知道的。這個最難知道，是指相互違背卻不互相矛盾。這個有警覺，在其他的則沒有。兩者既然懸殊
【English Translation】 English version Adhimoksha (conviction) means being able to affirm an object. Samādhi (concentration) means the state of the mind being one-pointed. The differences between the various minds and mental factors are subtle; it is difficult to distinguish them one by one in succession, let alone having them exist simultaneously in one instant. The differences in taste of various colored medicines are difficult to know, let alone the formless dharmas, which can only be apprehended by wisdom. The ten Mahābhūmika dharmas (universal mental factors) have been explained above. The Mahākusalabhūmi (great wholesome ground) is called the great wholesome ground. If a certain dharma exists in the great wholesome ground, it is called a Mahākusalabhūmi dharma. That is, this dharma is always present in all wholesome minds. So, what is this dharma? The verse says: 'Faith and non-negligence, pliancy, equanimity, shame and embarrassment, two roots and non-harming, diligence only pervade the wholesome mind.' The treatise says: These dharmas only pervade the wholesome mind. Here, faith (Śraddhā) makes the mind clear. Some say that it is called faith because of the present acceptance and permission of the true, the action, and the result. Non-negligence (Apramāda) means cultivating all wholesome dharmas and avoiding all unwholesome dharmas. So, what is called cultivation? It refers to focusing on the nature of goodness. Other scriptures explain it this way: being able to guard the mind is called non-negligence. Pliancy (Prasrabdhi) means the mind's capability. Isn't it said in the scriptures that there is also physical pliancy? Although it is not unmentioned, it should be known that it is like physical feeling. How can this be established as a Bodhyanga (factor of enlightenment)? It should be known that physical pliancy here refers to the body's capability. How can this be called a Bodhyanga? Because it accords with the Bodhyanga, there is no fault. Because physical pliancy can lead to mental pliancy in the Bodhyanga. Is there such a saying elsewhere? Yes, for example, the scripture says that joy and dharmas that accord with joy are called the joy Bodhyanga. Anger and the causes and conditions of anger are called the Dosa-āvarana (hindrance of anger). Right view, right thought, and right diligence are called the Prajñā-skandha (aggregate of wisdom). Although thought and diligence are not the nature of wisdom, they are also given the name of wisdom because they accord with wisdom. Therefore, physical pliancy is named without fault because it accords with the Bodhyanga. The mind's equanimity, without alertness, is called Upekṣā (equanimity). How can it be said that there is both alertness and no alertness in one mind? Manaskāra (attention) and Upekṣā arise simultaneously. Didn't it say earlier that the appearances of the various minds and mental factors are very subtle and difficult to understand? Some, although difficult to understand, can still be known through careful consideration. This is the most difficult to know, meaning that they contradict each other but do not conflict. This one has alertness, while the others do not. Since the two are so far apart
殊有何乖反。若爾不應同緣一境。或應一切皆互相應。如是種類所餘諸法此中應求。如彼理趣。今於此中應知亦爾。慚愧二種如后當釋。二根者。謂無貪無瞋無癡善根慧為性故。前已說在大地法中。不重說為大善地法。言不害者。謂無損惱。勤謂令心勇悍為性。如是已說大善地法。大煩惱法地名大煩惱地。此中若法大煩惱地所有名大煩惱地法。謂法恒于染污心有。彼法是何。頌曰。
癡逸怠不信 惛掉恒唯染
論曰。此中癡者。所謂愚癡。即是無明無智無顯。逸謂放逸。不修諸善。是修諸善所對治法。怠謂懈怠心不勇悍。是前所說勤所對治。不信者謂心不澄凈。是前所說信所對治。惛謂惛沈。對法中說。云何惛沈。謂身重性心重性。身無堪任性心無堪任性。身惛沈性心惛沈性。是名惛沈。此是心所。如何名身。如身受言。故亦無失。掉謂掉舉令心不靜。唯有如是六種。名大煩惱地法。豈不根本阿毗達磨中說有十種大煩惱地法。又于彼論不說惛沈。何者十。謂不信懈怠失念心亂無明不正知非理作意邪勝解掉舉放逸。天愛。汝今但知言至不閑意旨。意旨者何。謂失念心亂不正知非理作意邪勝解。已說彼在大地法中。不應重立為大煩惱地法。如無癡善根慧為體故非大善地法。彼亦應爾。即染污念名為失念。染污
【現代漢語翻譯】 現代漢語譯本 殊有何乖反（有什麼不同或相反之處）？若爾不應同緣一境（如果這樣，就不應該共同以一個境界為緣），或應一切皆互相應（或者應該一切事物都互相對應）。如是種類所餘諸法此中應求（像這樣的其他各種法，應該在這裡尋求），如彼理趣（就像那個道理一樣）。今於此中應知亦爾（現在在這裡應該知道也是這樣）。慚愧二種如后當釋（慚和愧這兩種將在後面解釋）。二根者（二根是指），謂無貪無瞋無癡善根慧為性故（指無貪、無瞋、無癡這些善根，以智慧為體性）。前已說在大地法中（之前已經在『大地法』中說過了），不重說為大善地法（所以不再重複說為『大善地法』）。言不害者（說『不害』），謂無損惱（指沒有損害和惱亂）。勤謂令心勇悍為性（『勤』是指使心勇敢強悍為體性）。如是已說大善地法（像這樣已經說了『大善地法』）。 大煩惱法地名大煩惱地（『大煩惱法』的處所叫做『大煩惱地』），此中若法大煩惱地所有名大煩惱地法（這裡面如果有什麼法是『大煩惱地』所具有的，就叫做『大煩惱地法』）。謂法恒于染污心有（指這些法總是存在於染污的心中）。彼法是何（這些法是什麼）？頌曰： 癡逸怠不信 惛掉恒唯染 論曰（論中說）：此中癡者（這裡說的『癡』），所謂愚癡（就是愚癡），即是無明無智無顯（也就是沒有光明、沒有智慧、沒有顯現）。逸謂放逸（『逸』是指放逸），不修諸善（不修習各種善行），是修諸善所對治法（是修習各種善行的所要對治之法）。怠謂懈怠心不勇悍（『怠』是指懈怠，心不勇敢強悍），是前所說勤所對治（是前面所說的『勤』所要對治的）。不信者謂心不澄凈（『不信』是指心不清澈澄凈），是前所說信所對治（是前面所說的『信』所要對治的）。惛謂惛沈（『惛』是指惛沈）。對法中說（在《對法論》中說）：云何惛沈（什麼是惛沈）？謂身重性心重性（指身體沉重、心也沉重），身無堪任性心無堪任性（身體沒有堪能性、心也沒有堪能性），身惛沈性心惛沈性（身體昏沉、心也昏沉），是名惛沈（這就叫做惛沈）。此是心所（這是心所法），如何名身（為什麼說身體也有）？如身受言（就像『身受』這個詞一樣），故亦無失（所以也沒有錯誤）。掉謂掉舉令心不靜（『掉』是指掉舉，使心不能安定）。唯有如是六種（只有像這樣的六種），名大煩惱地法（叫做『大煩惱地法』）。 豈不根本阿毗達磨中說有十種大煩惱地法（難道根本《阿毗達磨》中不是說有十種『大煩惱地法』嗎）？又于彼論不說惛沈（而且在那部論中沒有說『惛沈』）。何者十（哪十種）？謂不信懈怠失念心亂無明不正知非理作意邪勝解掉舉放逸（指不信、懈怠、失念、心亂、無明、不正知、非理作意、邪勝解、掉舉、放逸）。天愛（天愛之人）！汝今但知言至不閑意旨（你現在只知道字面上的意思，不瞭解其中的意旨）。意旨者何（意旨是什麼）？謂失念心亂不正知非理作意邪勝解（指失念、心亂、不正知、非理作意、邪勝解）。已說彼在大地法中（已經說過它們在『大地法』中），不應重立為大煩惱地法（不應該再重複設立為『大煩惱地法』）。如無癡善根慧為體故非大善地法（就像無癡這種善根，因為以智慧為體性，所以不是『大善地法』），彼亦應爾（那些也應該這樣理解）。即染污念名為失念（被染污的念頭就叫做失念），染污（染污……）
【English Translation】 English version What differences or contradictions are there? If so, they should not share a single object as a condition. Or, everything should correspond to each other. Such remaining dharmas of this kind should be sought here, just like that principle. Now, it should be understood here as well. The two types of shame and embarrassment will be explained later. The two roots refer to the wholesome roots of non-greed, non-hatred, and non-delusion, which have wisdom as their nature. They have already been discussed in the 'Great Mental Factors'; therefore, they are not repeated as 'Great Wholesome Mental Factors'. 'Non-harming' means without causing harm or annoyance. Diligence means making the mind brave and vigorous as its nature. Thus, the 'Great Wholesome Mental Factors' have been discussed. The ground of great afflictions is called the 'Ground of Great Afflictions'. Any dharma within this ground that belongs to the 'Ground of Great Afflictions' is called a 'Dharma of the Ground of Great Afflictions'. It refers to dharmas that are constantly present in a defiled mind. What are these dharmas? The verse says: Ignorance, laxity, indolence, disbelief, Torpor, agitation, always only defiled. The treatise says: Here, 'ignorance' refers to foolishness, which is lack of clarity, lack of wisdom, and lack of manifestation. 'Laxity' refers to non-restraint, not cultivating wholesome deeds, and is the counteractive force against cultivating wholesome deeds. 'Indolence' refers to laziness, where the mind is not brave and vigorous, and is the counteractive force against diligence mentioned earlier. 'Disbelief' refers to a mind that is not clear and pure, and is the counteractive force against faith mentioned earlier. 'Torpor' refers to lethargy. In the Abhidharma, it is said: What is lethargy? It refers to the heaviness of the body and the heaviness of the mind, the inability of the body and the inability of the mind, the lethargy of the body and the lethargy of the mind. This is called lethargy. This is a mental factor; how can it be attributed to the body? Just like the term 'bodily sensation', there is no error. 'Agitation' refers to restlessness, making the mind unable to be still. Only these six are called 'Dharmas of the Ground of Great Afflictions'. Isn't it said in the fundamental Abhidharma that there are ten 'Dharmas of the Ground of Great Afflictions'? Moreover, lethargy is not mentioned in that treatise. What are the ten? They are disbelief, indolence, forgetfulness, mental confusion, ignorance, incorrect knowledge, inappropriate attention, wrong understanding, agitation, and laxity. Dear one! You only know the literal meaning but do not understand the intention. What is the intention? It refers to forgetfulness, mental confusion, incorrect knowledge, inappropriate attention, and wrong understanding. It has already been said that they are in the 'Great Mental Factors'; they should not be re-established as 'Dharmas of the Ground of Great Afflictions'. Just like the wholesome root of non-delusion, because it has wisdom as its nature, it is not a 'Great Wholesome Mental Factor'; those should also be understood in the same way. Defiled mindfulness is called forgetfulness, defiled...
等持名為心亂。諸染污慧名不正知。染污作意勝解名為非理作意及邪勝解故說。若是大地法亦大煩惱地法耶。應作四句。第一句謂受想思觸欲。第二句謂不信懈怠無明掉舉放逸。第三句謂如前說。念等五法。第四句謂除前相。有執。邪等持非即是心亂。彼作四句。與此不同。又許惛沈通與一切煩惱相應。不說在大煩惱地法。于誰有過。有作是言。應說在此。而不說者順等持故。彼謂諸有惛沈行者速發等持。非掉舉行。誰惛沈行非掉舉行。誰掉舉行非惛沈行。此二未嘗不俱行故。雖爾應知隨增說行。雖知說行隨用偏增。而依有體建立地法。故此地法唯六義成。此唯遍染心俱起非余故。如是已說大煩惱地法。大不善法地名大不善地。此中若法大不善地所有名大不善地法。謂法恒于不善心有。彼法是何。頌曰。
唯遍不善心 無慚及無愧
論曰。唯二心所但與一切不善心俱。謂無慚愧。故唯二種名此地法。此二法相如后當辯。如是已說大不善地法。小煩惱法地名小煩惱地。此中若法小煩惱地所有名小煩惱地法。謂法少分染污心俱。彼法是何。頌曰。
忿覆慳嫉惱 害恨諂誑憍 如是類名為 小煩惱地法
論曰。如是類法唯修所斷。意識地起。無明相應。各別現行。故名為小煩惱地法。此法如后
隨煩惱中當廣分別。如是已說五品心所。復有此余不定心所。惡作睡眠尋伺等法。此中應說。於何心品有幾心所決定俱生。頌曰。
欲有尋伺故 于善心品中 二十二心所 有時增惡作 于不善不共 見俱唯二十 四煩惱忿等 惡作二十一 有覆有十八 無覆許十二 睡眠遍不違 若有皆增一
論曰。且欲界中心品有五。謂善唯一。不善有二。謂不共無明相應。及余煩惱等相應。無記有二。謂有覆無記及無覆無記。然欲界心定有尋伺故。善心品必二十二心所俱生。謂十大地法十大善地法及不定二。謂尋與伺。非諸善心皆有惡作。有時增數至二十三。惡作者何。惡所作體名為惡作。應知此中緣惡作法說名惡作。謂緣惡作心追悔性。如緣空解脫門說名為空。緣不凈無貪說為不凈。又見世間約所依處說能依事。如言一切村邑國土皆來集會。惡作即是追悔所依。故約所依說為惡作。又于果體假立因名。如說此六觸處應知名宿作業。若緣未作事云何名惡作。于未作事亦立作名。如追悔言我先不作如是事業是我惡作。何等惡作說名為善。謂于善惡不作作中心追悔性。與此相違名為不善。此二各依二處而起。若於不善不共心品。必有二十心所俱生。謂十大地法。六大煩惱地法。二大不善地法。並二
不定謂尋與伺。何等名為不共心品。謂此心品唯有無明。無有所餘貪煩惱等。于不善見相應心品。亦有二十心所俱生。名即如前不共品說。非見增故有二十一。以即於十大地法中慧用差別說為見故。言不善見相應心者。謂此心中或有邪見。或有見取。或戒禁取。於四不善貪瞋慢疑煩惱心品。有二十一心所俱生。二十如不共。加貪等隨一。於前所說忿等相應隨煩惱品亦二十一心所俱生。二十如不共。加忿等隨一。不善惡作相應心品亦二十一心所俱生。謂即惡作第二十一。略說不善不共及見相應品中唯有二十。餘四煩惱及隨煩惱相應品中有二十一。若於無記有覆心品。唯有十八心所俱生。謂十大地法六大煩惱地法並二不定謂尋與伺。欲界無記有覆心者。謂與薩迦耶見及邊執見相應。此中見不增。應知如前釋。于余無記無覆心品。許唯十二心所俱生。謂十大地法並不定尋伺。外方諸師欲令惡作亦通無記。此相應品便有十二心所俱起。應知睡眠與前所說一切心品皆不相違。通善不善無記性故。隨何品有即說此增。謂二十二至二十三。若二十三至二十四不善無記如例應知。已說欲界心所俱生諸品定量。當說上界。頌曰。
初定除不善 及惡作睡眠 中定又除尋 上兼除伺等
論曰。初靜慮中於前所說諸心所法。
【現代漢語翻譯】 現代漢語譯本 不定謂尋（Vitarka，粗略的觀察）與伺（Vicara，精細的觀察）。何等名為不共心品？謂此心品唯有無明（Avidya，對實相的無知）。無有所餘貪煩惱等。于不善見相應心品，亦有二十心所俱生。名即如前不共品說。非見增故有二十一。以即於十大地法中慧用差別說為見故。言不善見相應心者，謂此心中或有邪見（Mithya-drishti，錯誤的見解），或有見取（Drishti-paramarsha，執取不正見），或戒禁取（Shila-vrata-paramarsha，執取不正戒律）。於四不善貪（Lobha，貪婪）瞋（Dvesha，嗔恨）慢（Mana，傲慢）疑（Vicikitsa，懷疑）煩惱心品，有二十一心所俱生。二十如不共。加貪等隨一。於前所說忿（Krodha，憤怒）等相應隨煩惱品亦二十一心所俱生。二十如不共。加忿等隨一。不善惡作（Kaukriitya，追悔）相應心品亦二十一心所俱生。謂即惡作第二十一。略說不善不共及見相應品中唯有二十。餘四煩惱及隨煩惱相應品中有二十一。若於無記有覆心品，唯有十八心所俱生。謂十大地法六大煩惱地法並二不定謂尋與伺。欲界無記有覆心者，謂與薩迦耶見（Satkayadrishti，身見）及邊執見（Antagrahadrishti，邊見）相應。此中見不增。應知如前釋。于余無記無覆心品，許唯十二心所俱生。謂十大地法並不定尋伺。外方諸師欲令惡作亦通無記。此相應品便有十二心所俱起。應知睡眠與前所說一切心品皆不相違。通善不善無記性故。隨何品有即說此增。謂二十二至二十三。若二十三至二十四不善無記如例應知。已說欲界心所俱生諸品定量。當說上界。頌曰： 初定除不善 及惡作睡眠 中定又除尋 上兼除伺等 論曰。初靜慮中於前所說諸心所法。
【English Translation】 English version Indeterminate are Vitarka (initial application of thought) and Vicara (sustained application of thought). What is called the 'non-common' mental category? It is the mental category that contains only Avidya (ignorance), without any other afflictions such as greed. In the mental category associated with unwholesome views, there are also twenty mental factors arising together. Their names are as previously stated for the 'non-common' category. There are twenty-one, not because 'view' is added, but because 'view' is a differentiated function of wisdom within the ten universal mental factors. The phrase 'associated with unwholesome views' refers to a mind that may contain Mithya-drishti (wrong view), Drishti-paramarsha (clinging to views), or Shila-vrata-paramarsha (clinging to precepts and vows). In the four unwholesome mental categories of Lobha (greed), Dvesha (hatred), Mana (pride), and Vicikitsa (doubt), there are twenty-one mental factors arising together. Twenty are like the 'non-common' ones, plus one of greed, etc. In the secondary afflictions category associated with Krodha (anger) and the like, there are also twenty-one mental factors arising together. Twenty are like the 'non-common' ones, plus one of anger, etc. In the mental category associated with unwholesome Kaukriitya (remorse), there are also twenty-one mental factors arising together, with remorse being the twenty-first. Briefly, in the categories associated with unwholesomeness, 'non-common' factors, and views, there are only twenty. In the categories associated with the remaining four afflictions and secondary afflictions, there are twenty-one. If in the indeterminate obscured mental category, there are only eighteen mental factors arising together, namely the ten universal mental factors, the six root afflictions, and the two indeterminate factors, Vitarka and Vicara. The indeterminate obscured mind in the desire realm is associated with Satkayadrishti (belief in a self) and Antagrahadrishti (belief in extremes). Here, 'view' is not added; it should be understood as explained before. In the remaining indeterminate unobscured mental categories, it is accepted that only twelve mental factors arise together, namely the ten universal mental factors and the indeterminate Vitarka and Vicara. Some teachers from other regions wish to make remorse also indeterminate. In this associated category, twelve mental factors would arise together. It should be known that sleep is not contradictory to any of the previously mentioned mental categories, as it can be wholesome, unwholesome, or indeterminate. Whichever category it is present in, it is said to be added, i.e., twenty-two to twenty-three. If twenty-three to twenty-four are unwholesome or indeterminate, it should be understood accordingly. The fixed number of mental factors arising together in the desire realm has been explained. Now, the upper realms will be discussed. The verse says: In the first Dhyana (meditative absorption), unwholesomeness, remorse, and sleep are removed. In the middle Dhyana, Vitarka is also removed; in the higher ones, Vicara and the like are also removed. The treatise says: In the first Dhyana, among the mental factors previously mentioned...
除唯不善惡作睡眠。余皆具有。唯不善者。謂瞋煩惱除諂誑憍所餘忿等及無慚愧。余皆有者。如欲界說。中間靜慮除前所除。又更除尋。余皆具有。第二靜慮以上乃至無色界中除前所除。又除伺等。等者顯除諂誑。余皆如前具有。經說。諂誑極至梵天。眾相依故。上地無有。以大梵王處自梵眾。忽被馬勝苾芻問言。此四大種當於何位盡滅無餘。梵王不知無餘滅位。便矯亂答。我於此梵眾是大梵自在作者化者生者養者。是一切父。作是語已。引出眾外諂言愧謝。令還問佛。如是已說于諸界地諸心品中心所數量。今次當說於前所辯諸心所中少分差別。無慚無愧愛之與敬差別云何。頌曰。
無慚愧不重 于罪不見怖 愛敬謂信慚 唯于欲色有
論曰。此中無慚無愧別者于諸功德及有德者。無敬無崇無所忌難無所隨屬說名無慚。即是恭敬所敵對法。為諸善士所訶厭法說名為罪。於此罪中不見怖畏說名無愧。此中怖言。顯非愛果。能生怖故。不見怖言欲顯何義。為見而不怖名不見怖。為不見彼怖名不見怖。若爾何失。二俱有過。若見而不怖應顯智慧。若不見彼怖應顯無明。此言不顯見與不見。何所顯耶。此顯有法是隨煩惱。為彼二因說名無愧。有餘師說。于所造罪自觀無恥名曰無慚。觀他無恥說名無愧。若爾此
【現代漢語翻譯】 現代漢語譯本 除了唯有不善的惡作（kukkritya，後悔）和睡眠（middha，昏沉）。其餘的心所都具有。唯有不善的心所，指的是瞋（dosa，嗔恨）煩惱，以及除了諂（maya，虛偽）、誑（sathya，欺騙）、憍（mada，驕慢）之外的其餘忿（kodha，憤怒）等，以及無慚（ahrikya，無慚）和無愧（anapatrapya，無愧）。其餘都具有，如欲界所說。中間靜慮（dhyana，禪定）除了前面所排除的，又更排除尋（vitarka，尋）。其餘都具有。第二靜慮以上乃至無想（asañña，無想）中，除了前面所排除的，又排除伺（vicara，伺）等。『等』字顯示排除諂和誑。其餘都如前一樣具有。經中說，諂和誑極至梵天（brahmaloka，梵天界），因為眾相依附的緣故。上地沒有這些。因為大梵天王（Mahabrahma，大梵天）處於自己的梵眾之中，忽然被馬勝（Asvajit，阿說示）比丘問到：『這四大種（mahabhuta，四大元素）當於何位盡滅無餘？』梵王不知道無餘滅的位子，便矯亂回答：『我於此梵眾是大梵，是自在作者、化者、生者、養者，是一切的父親。』說完這些話后，引出眾外，諂言愧謝，令其還去問佛。像這樣已經說了在諸界地諸心品中心所的數量。現在接下來應當說在前面所辨別的諸心所中少分的差別。無慚（ahrikya，無慚）、無愧（anapatrapya，無愧）、愛（prema，愛）和敬（gaurava，尊敬）的差別是什麼？頌曰： 無慚愧不重 于罪不見怖 愛敬謂信慚 唯于欲色有 論曰：這裡面無慚和無愧的區別在於，對於諸功德以及有德者，沒有敬重、沒有崇尚、沒有忌憚為難、沒有隨從歸屬，這叫做無慚。也就是恭敬所敵對的法。被諸善士所呵責厭惡的法叫做罪。對於此罪中不見怖畏叫做無愧。這裡面的『怖』字，顯示不是愛果，因為能生怖畏的緣故。『不見怖』這句話想要顯示什麼意義？是看見了而不害怕叫做不見怖，還是沒有看見那個怖畏叫做不見怖？如果這樣，有什麼過失？兩種都有過失。如果看見了而不害怕，應該顯示智慧。如果沒有看見那個怖畏，應該顯示無明。這句話不顯示見與不見。顯示什麼呢？這顯示有法是隨煩惱（upaklesa，隨煩惱），作為那二者的原因，叫做無愧。有其餘的論師說，對於所造的罪，自己觀察過失叫做無慚，觀察他人過失叫做無愧。如果這樣，此
【English Translation】 English version Except for only unwholesome regret (kukkritya, remorse) and sleep (middha, drowsiness), all other mental factors are present. The only unwholesome ones refer to the affliction of anger (dosa, hatred), and apart from deceit (maya, hypocrisy), fraud (sathya, deception), conceit (mada, pride), the remaining anger (kodha, wrath) etc., as well as shamelessness (ahrikya, lack of shame) and lack of conscience (anapatrapya, lack of embarrassment). The rest are all present, as described in the desire realm. The intermediate dhyana (dhyana, meditation) excludes what was previously excluded, and further excludes vitarka (vitarka, initial application of thought). The rest are all present. From the second dhyana upwards to the non-perceptual (asañña, non-perception), apart from what was previously excluded, it also excludes vicara (vicara, sustained application of thought) and so on. The term 'and so on' indicates the exclusion of deceit and fraud. The rest are all present as before. The sutra says that deceit and fraud reach even to the Brahma heaven (brahmaloka, the world of Brahma), because of the dependence on aggregates. The higher realms do not have these. Because the Great Brahma King (Mahabrahma, the Great Brahma) was in his own Brahma assembly, he was suddenly asked by the Bhikshu Asvajit (Asvajit, Assaji): 'Where will these four great elements (mahabhuta, the four great elements) completely cease without remainder?' The Brahma King did not know the state of complete cessation without remainder, so he answered falsely: 'I am the Great Brahma in this Brahma assembly, the independent creator, transformer, generator, and nourisher, the father of all.' After saying these words, he led him out of the assembly, flattering and apologizing, and told him to go back and ask the Buddha. Thus, the number of mental factors in the minds of the various realms and grounds has been discussed. Now, we should next discuss the slight differences among the mental factors that were previously distinguished. What are the differences between shamelessness (ahrikya, lack of shame), lack of conscience (anapatrapya, lack of embarrassment), love (prema, love), and respect (gaurava, respect)? The verse says: Shamelessness and lack of conscience do not value, Do not see fear in sin. Love and respect are called faith and shame, Only in the desire and form realms are they present. The treatise says: The difference between shamelessness and lack of conscience here is that with regard to merits and those who possess merits, there is no respect, no reverence, no fear of offending, and no belonging, which is called shamelessness. It is the opposite of respect. The dharma that is condemned and disliked by virtuous people is called sin. Not seeing fear in this sin is called lack of conscience. The word 'fear' here indicates that it is not the result of love, because it can generate fear. What meaning does the phrase 'not seeing fear' want to show? Is seeing but not fearing called not seeing fear, or is not seeing that fear called not seeing fear? If so, what is the fault? Both have faults. If seeing but not fearing, it should show wisdom. If not seeing that fear, it should show ignorance. This phrase does not show seeing or not seeing. What does it show? It shows that there is a dharma that is a secondary affliction (upaklesa, minor defilement), and it is called lack of conscience because it is the cause of those two. Some other teachers say that observing one's own faults in the sins committed is called shamelessness, and observing the faults of others is called lack of conscience. If so, this
二所觀不同。云何俱起。不說此二一時俱起別觀自他。然有無恥。觀自時勝說名無慚。復有無恥。觀他時增說為無愧。慚愧差別翻此應知。謂翻初釋有敬有崇有所忌難有所隨屬說名為慚。于罪見怖說名為愧。翻第二釋于所造罪。自觀有恥說名為慚。觀他有恥說名為愧。已說無慚無愧差別。愛敬別者。愛謂愛樂。體即是信。然愛有二。一有染污。二無染污。有染謂貪如愛妻子等。無染謂信如愛師長等。有信非愛謂緣苦集信。有愛非信謂諸染污愛。有通訊愛謂緣滅道信。有非信愛謂除前三相。有說。信者忍許有德。由此為先方生愛樂。故愛非信。敬謂敬重。體即是慚。如前解慚謂有敬等。有慚非敬謂緣苦集慚。有通慚敬謂緣滅道慚。有說。敬者有所崇重。由此為先方生慚恥。故敬非慚。望所緣境補特伽羅。愛敬有無應作四句。有愛無敬。謂于妻子共住門人等。有敬無愛。謂於他師有德貴人等。有愛有敬。謂于自師父母伯叔等。無愛無敬。謂除前三相。如是愛敬欲色界有。無色界無。豈不信慚大善地法無色亦有。愛敬有二。謂緣於法補特伽羅。緣法愛敬通三界有。此中意說緣補特伽羅者。故欲色有。無色界無。如是已說愛敬差別。尋伺慢憍差別云何。頌曰。
尋伺心粗細 慢對他心舉 憍由染自法 心高無所顧
【現代漢語翻譯】 現代漢語譯本 二所觀不同，如何能同時生起？並不是說這兩種（慚和愧）同時生起，各自獨立地觀察自己和他人。而是有的時候，觀察自身的情況佔優勢，這就被稱為『無慚』。又有的時候，觀察他人的情況更多，這就被稱為『無愧』。慚和愧的差別，反過來理解就知道了。也就是說，反過來解釋最初的解釋：對值得尊敬、崇敬的對象有所敬畏，對不應做的事情有所顧忌，有所約束，這被稱為『慚』。對罪惡感到恐懼，這被稱為『愧』。反過來解釋第二種解釋：對於自己所犯的罪過，自己覺得羞恥，這被稱為『慚』。看到別人因此而羞恥，這被稱為『愧』。以上已經說明了無慚和無愧的差別。 愛和敬的差別在於：愛是指愛樂，其本質是信。然而愛有兩種：一種是染污的，一種是無染污的。有染污的愛是指貪愛，比如愛妻子等等。無染污的愛是指信，比如愛師長等等。有信但沒有愛，比如對苦諦（dukkha satya，痛苦的真理）和集諦（samudaya satya，痛苦根源的真理）的信。有愛但沒有信，是指各種染污的愛。既有信又有愛，是指對滅諦（nirodha satya，痛苦止息的真理）和道諦（marga satya，通往止息痛苦的道路的真理）的信。既沒有信也沒有愛，是指以上三種情況之外的情況。 有的人說，信是忍可和認可有德之人，因為有了這個前提才會產生愛樂，所以愛不是信。敬是指敬重，其本質是慚。就像前面解釋的，慚是指有所敬畏等等。有慚但沒有敬，是指對苦諦和集諦的慚。既有慚又有敬，是指對滅諦和道諦的慚。有的人說，敬是對值得崇敬的對象有所崇重，因為有了這個前提才會產生慚恥，所以敬不是慚。從所緣境（alambana，認識的對象）和補特伽羅（pudgala，人）的角度來看，愛和敬的有無可以分為四種情況：有愛無敬，比如對妻子、共同生活的門人等等。有敬無愛，比如對其他的老師、有德行的貴人等等。既有愛又有敬，比如對自己的老師、父母、伯父叔父等等。既沒有愛也沒有敬，是指以上三種情況之外的情況。像這樣，愛和敬在欲界（kama-dhatu，有情慾的界）和色界（rupa-dhatu，有物質的界）都有，在無色界（arupa-dhatu，沒有物質的界）沒有。難道不是信和慚這些大善地法在無色界也有嗎？愛和敬有兩種，一種是緣於法，一種是緣于補特伽羅。緣於法的愛和敬在三界（trayo dhatavah，欲界、色界、無色界）都有。這裡所說的是緣于補特伽羅的情況，所以在欲界和色界有，在無色界沒有。像這樣，已經說明了愛和敬的差別。 尋（vitarka，粗略的觀察）和伺（vicara，精細的觀察）、慢（mana，傲慢）和憍（mada，驕傲）的差別是什麼？頌說： 尋伺是心粗細之分，慢是對他人心生高舉，憍是由於貪染自己的法，內心高傲而無所顧忌。
【English Translation】 English version The two objects of observation are different. How can they arise simultaneously? It is not said that these two (shame and embarrassment) arise simultaneously, each independently observing oneself and others. Rather, sometimes, the observation of one's own situation is dominant, and this is called 'shamelessness' (ahrīka). At other times, the observation of others is greater, and this is called 'lack of embarrassment' (anapatrāpya). The difference between shame and embarrassment can be understood by reversing the explanation. That is, reversing the initial explanation: having reverence and respect for those who are worthy of respect and reverence, and being cautious and restrained about things that should not be done, is called 'shame' (hrī). Feeling fear of sin is called 'embarrassment' (apatrāpya). Reversing the second explanation: feeling ashamed of one's own sins is called 'shame'. Seeing others ashamed because of this is called 'embarrassment'. The difference between shamelessness and lack of embarrassment has been explained above. The difference between love (prema) and respect (gaurava) lies in: love refers to affection and joy, and its essence is faith (śraddhā). However, there are two kinds of love: one is defiled, and the other is undefiled. Defiled love refers to attachment, such as love for one's wife, etc. Undefiled love refers to faith, such as love for teachers, etc. There is faith but no love, such as faith in the Truth of Suffering (dukkha satya) and the Truth of the Origin of Suffering (samudaya satya). There is love but no faith, referring to various defiled loves. There is both faith and love, referring to faith in the Truth of the Cessation of Suffering (nirodha satya) and the Truth of the Path to the Cessation of Suffering (marga satya). There is neither faith nor love, referring to situations other than the above three. Some say that faith is the acceptance and recognition of virtuous people, and love arises because of this prerequisite, so love is not faith. Respect refers to reverence, and its essence is shame. As explained earlier, shame refers to having reverence, etc. There is shame but no respect, referring to shame towards the Truth of Suffering and the Truth of the Origin of Suffering. There is both shame and respect, referring to shame towards the Truth of the Cessation of Suffering and the Truth of the Path to the Cessation of Suffering. Some say that respect is reverence for those who are worthy of reverence, and shame arises because of this prerequisite, so respect is not shame. From the perspective of the object of cognition (alambana) and the individual (pudgala), the presence or absence of love and respect can be divided into four situations: love without respect, such as for one's wife, cohabiting disciples, etc. Respect without love, such as for other teachers, virtuous and noble people, etc. Both love and respect, such as for one's own teachers, parents, uncles, etc. Neither love nor respect, referring to situations other than the above three. In this way, love and respect exist in the Desire Realm (kama-dhatu) and the Form Realm (rupa-dhatu), but not in the Formless Realm (arupa-dhatu). Isn't it the case that faith and shame, these great wholesome mental factors, also exist in the Formless Realm? There are two kinds of love and respect, one is related to the Dharma, and the other is related to the individual. Love and respect related to the Dharma exist in the Three Realms (trayo dhatavah: kama-dhatu, rupa-dhatu, arupa-dhatu). What is being discussed here is the situation related to the individual, so it exists in the Desire Realm and the Form Realm, but not in the Formless Realm. In this way, the difference between love and respect has been explained. What is the difference between vitarka (initial application of thought, gross investigation) and vicara (sustained application of thought, subtle investigation), mana (pride, conceit) and mada (intoxication, arrogance)? The verse says: Vitarka and vicara are the coarse and subtle aspects of mind; mana is the elevation of oneself in relation to others; mada is due to attachment to one's own qualities, resulting in arrogance and disregard for others.
論曰。尋伺別者。謂心粗細。心之粗性名尋。心之細性名伺。云何此二一心相應。有作是釋。如冷水上浮以熟酥上烈日光之所照觸。酥因水日非釋非凝。如是一心有尋有伺。心由尋伺不遍細粗。故於一心俱有作用。若爾尋伺是粗細因。非粗細體。如水日光是凝釋曰體非凝釋。又粗細性相待而立。界地品別上下相形。乃至有頂應有尋伺。又粗細性無別體類。不可依之以別尋伺。復有釋言。尋伺二法是語言行。故契經言。要有尋伺方有語言。非無尋伺此語言行。粗者名尋。細者名伺。於一心內別法是粗別法是細。于理何違。若有別體類理實無違。然無別體類故成違理。一體類中無容上下俱時起故。若言體類亦有差別。應說體類別相云何。此二體類別相難說。但由上下顯其別相。非由上下能顯別相。一一類中有上下故。由是應知。尋伺二法定不可執一心相應。若爾云何契經中說于初靜慮具足五支。具五支言。就一地說非一剎那故無有過。如是已說尋伺差別。慢憍別者。慢謂對他心自舉性。稱量自他德類差別。心自舉恃𣣋蔑於他故名為慢。憍謂染著自法為先令心傲逸無所顧性。有餘師說。如因酒生欣舉差別說名為醉。如是貪生欣舉差別說名為憍。是謂慢憍差別之相。如是已說諸心心所品類不同俱生異相。然心心所于契經
【現代漢語翻譯】 現代漢語譯本 論中說，尋（Vitarka，粗分別）和伺（Vicara，細分別）的區別在於心的粗細程度。心的粗略性質稱為尋，心的精細性質稱為伺。那麼，這二者如何在一個心中同時存在呢？ 有一種解釋是這樣的：就像冷水錶面漂浮著熟酥油，被猛烈的陽光照射，酥油因為水和陽光的作用，呈現出一種非融化也非凝固的狀態。同樣，一個心中既有尋也有伺，心因為尋和伺的作用，呈現出一種不完全粗略也不完全精細的狀態，因此在一個心中可以同時存在。如果這樣說，尋和伺是粗細的原因，而不是粗細本身。就像水和陽光是凝固和融化的原因，而不是凝固和融化本身。 而且，粗細的性質是相對而存在的，在界、地、品級的區別中，上下是相互比較而產生的。乃至在有頂天（Bhavagra，三界之頂）也應該有尋和伺。而且，粗細的性質沒有不同的實體類別，不能依靠它來區分尋和伺。還有一種解釋說，尋和伺這兩種法是語言活動。所以契經中說，必須要有尋和伺才能有語言，沒有尋和伺就沒有語言活動。粗略的稱為尋，精細的稱為伺。在一個心中，一部分法是粗略的，一部分法是精細的，在道理上有什麼違背呢？ 如果存在不同的實體類別，那麼在道理上確實沒有違背。但是，因為沒有不同的實體類別，所以就違背了道理。因為在一個實體類別中，不可能同時存在上下兩種狀態。如果說實體類別也有差別，那麼應該說明實體類別的差別是什麼。這二者的實體類別的差別難以說明，只能通過上下來顯示它們的差別。但是，不能通過上下就能顯示它們的差別，因為在每一個類別中都有上下之分。因此，應該知道，尋和伺這兩種法絕對不能執著于在一個心中同時存在。如果這樣，為什麼契經中說在初禪（初靜慮）中具足五支（五種要素）呢？具足五支，是從一個整體的角度來說的，不是指一個剎那（瞬間），所以沒有過失。以上已經說明了尋和伺的區別。 慢（Māna，傲慢）和憍（Mada，驕傲）的區別在於，慢是指對於他人，內心自我抬高的性質，衡量自己和他人德行和種類的差別，內心自我抬高而輕視他人，所以稱為慢。憍是指以染著自己的法為前提，使內心傲慢放逸，無所顧忌的性質。有其他論師說，就像因為酒而產生欣快和舉止失常的差別，稱為醉酒。同樣，因為貪愛而產生欣快和舉止失常的差別，稱為憍。以上就是慢和憍的差別相。以上已經說明了各種心和心所的品類不同，以及同時產生的不同相狀。然而，心和心所在契經中
【English Translation】 English version The treatise says: The difference between Vitarka (initial application of thought, rough investigation) and Vicara (sustained application of thought, subtle investigation) lies in the coarseness and subtlety of the mind. The coarse nature of the mind is called Vitarka, and the subtle nature of the mind is called Vicara. How can these two exist simultaneously in one mind? One explanation is this: Just as clarified butter floating on cold water is exposed to the intense sunlight, the butter, due to the influence of the water and the sun, is in a state that is neither completely melted nor completely solidified. Similarly, a mind has both Vitarka and Vicara, and due to their influence, the mind is neither completely coarse nor completely subtle, thus they can exist simultaneously in one mind. If that's the case, Vitarka and Vicara are the causes of coarseness and subtlety, not coarseness and subtlety themselves. Just as water and sunlight are the causes of solidification and melting, not solidification and melting themselves. Moreover, the nature of coarseness and subtlety exists relatively. In the distinctions of realms, grounds, and categories, high and low arise in comparison to each other. Even in Bhavagra (the peak of existence), there should be Vitarka and Vicara. Furthermore, the nature of coarseness and subtlety does not have different entity-types; one cannot rely on it to distinguish Vitarka and Vicara. Another explanation is that Vitarka and Vicara are two dharmas that are activities of speech. Therefore, the sutras say that there must be Vitarka and Vicara for there to be speech; without Vitarka and Vicara, there is no activity of speech. The coarse is called Vitarka, and the subtle is called Vicara. Within one mind, one part of the dharma is coarse, and another part is subtle. What contradiction is there in this? If there were different entity-types, then there would indeed be no contradiction in principle. However, because there are no different entity-types, it becomes contradictory in principle, because within one entity-type, it is impossible for high and low to arise simultaneously. If it is said that entity-types also have differences, then one should explain what the differences in entity-types are. The differences in entity-types between these two are difficult to explain; one can only show their differences through high and low. However, one cannot show their differences solely through high and low, because within each category, there are high and low aspects. Therefore, it should be known that one should absolutely not cling to the idea that Vitarka and Vicara exist simultaneously in one mind. If so, why do the sutras say that the first Dhyana (first meditative absorption) is complete with five limbs (five factors)? Having five limbs is spoken from the perspective of a whole, not referring to a single moment (ksana), so there is no fault. The difference between Vitarka and Vicara has been explained above. The difference between Māna (pride, conceit) and Mada (intoxication, arrogance) is that Māna refers to the nature of self-elevation in relation to others, measuring the differences in virtues and qualities between oneself and others, and elevating oneself while looking down on others, hence it is called Māna. Mada refers to the nature of being arrogant and unrestrained, with no regard for anything, based on attachment to one's own dharmas. Some other teachers say that just as the difference between euphoria and erratic behavior arises from alcohol, it is called drunkenness. Similarly, the difference between euphoria and erratic behavior arises from craving, it is called Mada. The above is the difference between Māna and Mada. The above has explained the different categories of mind and mental factors, as well as the different characteristics that arise simultaneously. However, mind and mental factors in the sutras...
中隨義建立種種名想。今當辯此名義差別。頌曰。
心意識體一 心心所有依 有緣有行相 相應義有五
論曰。集起故名心。思量故名意。了別故名識。復有釋言。凈不凈界種種差別故名為心。即此為他作所依止故名為意。作能依止故名為識。故心意識三名所詮。義雖有異而體是一。如心意識三名所詮義異體一諸心心所名有所依所緣行相相應亦爾。名義雖殊而體是一。謂心心所皆名有所依託所依根故。或名有所緣取所緣境故。或名有行相即于所緣品類差別等起行相故。或名相應等和合故。依何義故名等和合。有五義故。謂心心所五義平等故說相應。所依所緣行相時事皆平等故。事平等者。一相應中如心體一。諸心所法各各亦爾。已說心心所廣分別義。心不相應行何者是耶。頌曰。
心不相應行 得非得同分 無想二定命 相名身等類
論曰。如是諸法心不相應非色等性。行蘊所攝。是故名心不相應行。于中且辯得非得相。頌曰。
得謂獲成就 非得此相違 得非得唯于 自相續二滅
論曰。得有二種。一者未得已失今獲。二者得已不失成就。應知非得與此相違。於何法中有得非得。于自相續及二滅中。謂有為法若有墮在自相續中有得非得。非他相續。無有成就他
{ "translations": [ "現代漢語譯本：\n隨順意義建立各種名稱概念。現在應當辨析這些名稱概念的差別。頌文說：\n\n\t心、意、識，體性一，心和心所依附於心。\n\t有緣，有行相，相應有五種意義。\n\n\t論述說：積聚生起叫做心（Citta，集起故名心）。思量叫做意（Manas，思量故名意）。了別叫做識（Vijnana，了別故名識）。還有解釋說：清凈與不清凈的界限種種差別叫做心。即此心作為其他（心所）的所依止叫做意。作為能依止叫做識。所以心、意、識這三個名稱所詮釋的意義雖然有不同，但體性是一樣的。如心、意、識這三個名稱所詮釋的意義不同，但體性是一樣。各種心和心所，名稱有所依、所緣、行相、相應也是這樣。名稱意義雖然不同，但體性是一樣的。所謂心和心所都叫做有所依託，因為依託所依根。或者叫做有所緣，因為取所緣境。或者叫做有行相，即對於所緣的品類差別等生起行相。或者叫做相應，等於和合。依據什麼意義叫做等和合？因為有五種意義。所謂心和心所五種意義平等，所以說相應。所依、所緣、行相、時間、事情都平等。事情平等是指，一個相應中，如心的體性是一個，各種心所法各自也是這樣。已經說了心和心所的廣泛分別意義。心不相應行是什麼呢？頌文說：\n\n\t心不相應行，得、非得、同分，\n\t無想、二定、命，相、名、身等類。\n\n\t論述說：像這些法，與心不相應，不是色等自性，屬於行蘊所攝，所以叫做心不相應行。其中且辨析得和非得的相。頌文說：\n\n\t得，是指獲得、成就，非得與此相反。\n\t得和非得只在，自身相續和二滅中。\n\n\t論述說：得有兩種。一是未得已失現在獲得。二是得已不失成就。應當知道非得與此相反。在什麼法中有得和非得？在自身相續和二滅中。所謂有為法，如果有墮落在自身相續中，有得和非得，不是他人相續，沒有成就他人。" , "english_translations": [ "English version: \nAccording to the meaning, various names and concepts are established. Now, we should distinguish the differences between these names and concepts. The verse says:\n\n\tMind (Citta), Intellect (Manas), and Consciousness (Vijnana) are one in essence; mental factors (Caitasikas) rely on the mind.\n\tHaving an object (Alambana), having characteristics (Akara), correspondence has five meanings.\n\n\tThe treatise says: Accumulating and arising is called Mind. Thinking is called Intellect. Discriminating is called Consciousness. Another explanation says: The various differences between pure and impure realms are called Mind. This Mind, serving as the basis for others (mental factors), is called Intellect. Serving as the supporting basis is called Consciousness. Therefore, the meanings expressed by the three names—Mind, Intellect, and Consciousness—are different, but their essence is the same. Just as the meanings expressed by the three names—Mind, Intellect, and Consciousness—are different, but their essence is one. The names of various minds and mental factors, such as having a basis (Asraya), having an object, having characteristics, and correspondence, are also like this. Although the names and meanings are different, their essence is the same. So-called minds and mental factors are all called having a basis because they rely on the supporting roots (Indriya). Or they are called having an object because they grasp the object of perception (Alambana). Or they are called having characteristics, that is, arising characteristics in relation to the differences in categories of the object of perception. Or they are called correspondence, equal to being in harmony. According to what meaning is it called equal harmony? Because there are five meanings. So-called minds and mental factors are equal in five meanings, therefore they are said to be in correspondence. The basis, object, characteristics, time, and events are all equal. Equality in events means that in one correspondence, like the essence of the mind being one, each of the various mental factors is also like that. The extensive and distinct meanings of mind and mental factors have already been explained. What are the non-associated formations (Citta-viprayukta-samskaras) that are not associated with the mind? The verse says:\n\n\tNon-associated formations, Attainment (Prapti), Non-attainment (Aprapti), Homogeneity (Sabhagata),\n\tNon-perception (Asamjnasamadhi), Two concentrations (Dhyana), Life (Jivita), Characteristics (Lakshana), Name (Nama), Body (Kaya), and so on.\n\n\tThe treatise says: Like these dharmas, they are not associated with the mind, are not of the nature of form, etc., and are included in the aggregate of formations (Samskara-skandha), therefore they are called non-associated formations. Among them, let's distinguish the characteristics of Attainment and Non-attainment. The verse says:\n\n\tAttainment means obtaining and accomplishment, Non-attainment is the opposite of this.\n\tAttainment and Non-attainment only exist in one's own continuum (Svasantati) and the two cessations (Nirodha).\n\n\tThe treatise says: There are two types of Attainment. One is obtaining what was not obtained and was lost. The other is accomplishing what was obtained and not lost. It should be known that Non-attainment is the opposite of this. In what dharma is there Attainment and Non-attainment? In one's own continuum and the two cessations. So-called conditioned dharmas, if they fall within one's own continuum, there is Attainment and Non-attainment, not in the continuum of others, there is no accomplishment for others." ] }
身法故。非非相續。無有成就非情法故。且有為法決定如是。無為法中唯於二滅有得非得。一切有情無不成就非擇滅者。故對法中傳說。如是誰成無漏法。謂一切有情。除初剎那具縛聖者及餘一切具縛異生。諸餘有情皆成擇滅。決定無有成就虛空。故於虛空不言有得。以得無故非得亦無。宗明得非得相翻而立故。諸有得者亦有非得。義準可知。故不別釋。何緣知有別物名得。契經說故。如契經言。聖者于彼十無學法以生以得以成就故。已斷五支。乃至廣說。若爾非情及他相續亦應成就。所以者何。契經說故。如契經說。苾芻當知。有轉輪王成就七寶。乃至廣說。此中自在說名成就。謂轉輪王于彼七寶有自在力。隨樂轉故。此既自在說名成就。余復何因知有別物。許有別物有何非理。如是非理。謂所執得無體可知。如色聲等或貪瞋等。無用可知如眼耳等。故無容有別物名得。執有別物是為非理。若謂此得亦有作用。謂作所得諸法生因。是則無為應無有得。又所得法未得已舍界地轉易及離染故。彼現無得。當云何生。若俱生得為生因者。生與生生復何所作。又非情法應定不生。又具縛者。下中上品煩惱現起差別應無。得無別故。若由余因有差別者。即應由彼諸法得生。得復何用。故彼所言得有作用。謂作所得諸法生因理不
【現代漢語翻譯】 現代漢語譯本 問：什麼是『身法故』（因為身法）？ 答：不是非相續（並非非連續），因為沒有成就非情法（無情之法）的緣故。而且有為法（有生滅變化的法）一定是這樣的。在無為法（沒有生滅變化的法）中，只有於二滅（兩種滅盡）有得（獲得）與非得（未獲得）。一切有情（眾生）沒有不成就非擇滅（非由智慧力而自然滅除煩惱）的。所以在《阿毗達磨》（論藏）中傳說，『誰成就無漏法（超越煩惱的法）？』，答：『一切有情，除了最初剎那具有束縛的聖者（初果聖人）以及其餘一切具有束縛的異生（凡夫）。』其餘的有情都成就擇滅（通過智慧力滅除煩惱）。決定沒有成就虛空（空無），所以在虛空上不談論有得。因為沒有得，所以也沒有非得。宗義表明得與非得是相對而立的。 因此，凡是有得的，也有非得。這個道理可以類推得知，所以不另外解釋。憑什麼知道有別的東西叫做『得』呢？因為契經（佛經）這樣說。如契經所說：『聖者對於那十種無學法（阿羅漢果位的十種功德）以生、以得、以成就。』已經斷除了五支（五種煩惱），乃至廣說。如果這樣，那麼非情（無情之物）以及他人的相續（精神流）也應該成就（獲得）。為什麼呢？因為契經這樣說。如契經所說：『比丘們應當知道，有轉輪王成就七寶（統治世界的君王擁有的七種寶物），乃至廣說。』 這裡把自在（自由支配）稱為成就，意思是轉輪王對於那七寶有自在的力量，可以隨意使用。既然這裡把自在稱為成就，那麼還有什麼原因知道有別的東西叫做『得』呢？允許有別的東西有什麼不合理的地方嗎？像這樣不合理，是指所執著的『得』沒有實體可以知道，就像色聲等或者貪嗔等；沒有作用可以知道，就像眼耳等。所以不可能有別的東西叫做『得』。執著有別的東西，這是不合理的。如果說這個『得』也有作用，就是作為所得諸法（所獲得的法）的生因（產生的原因），那麼無為法應該沒有得。而且所得的法，未得、已舍、界地轉易以及離染的緣故，它們現在沒有得，應當如何產生？如果俱生得（與生俱來的『得』）是生因，那麼生與生生（產生和產生產生）又有什麼作用？而且非情法應該一定不產生。而且具有束縛的人，下、中、上品煩惱現起，差別應該沒有，因為得沒有差別。如果由於其他原因有差別，那麼就應該由那些法產生，得又有什麼用？所以他們所說的『得』有作用，就是作為所得諸法生因的說法是不合理的。
【English Translation】 English version Question: What is meant by 'because of bodily action' (身法故)? Answer: It is not non-succession (非非相續), because there is no attainment of non-sentient dharmas (無有成就非情法故). Moreover, conditioned dharmas (有為法) are definitely like this. Among unconditioned dharmas (無為法), only in the two cessations (二滅) are there attainment (得) and non-attainment (非得). There is no sentient being (有情) who does not achieve non-selective cessation (非擇滅). Therefore, it is said in the Abhidharma (對法) that 'Who achieves unconditioned dharmas (無漏法)?' The answer is: 'All sentient beings, except for the Stream-enterer (初果聖者) bound in the first moment and all other ordinary beings (異生) who are bound.' All other sentient beings achieve selective cessation (擇滅). There is definitely no achievement of space (虛空), so there is no discussion of attainment in space. Because there is no attainment, there is also no non-attainment. The doctrine clarifies that attainment and non-attainment are established in relation to each other. Therefore, those who have attainment also have non-attainment. This principle can be understood by analogy, so it is not explained separately. How do we know that there is something separate called 'attainment'? Because the sutras (契經) say so. As the sutras say: 'The noble ones, with regard to those ten non-learning dharmas (無學法), generate, attain, and accomplish them.' They have already cut off the five branches (五支), and so on. If so, then non-sentient things (非情) and the mental continuum of others (他相續) should also achieve (成就). Why? Because the sutras say so. As the sutras say: 'Monks, you should know that a Wheel-Turning King (轉輪王) achieves the seven treasures (七寶),' and so on. Here, freedom (自在) is called achievement, meaning that the Wheel-Turning King has the power of freedom over those seven treasures, and can use them at will. Since freedom is called achievement here, what other reason is there to know that there is something separate called 'attainment'? Is there anything unreasonable in allowing something separate? Such unreasonableness refers to the fact that the 'attainment' that is clung to has no substance that can be known, like form, sound, etc., or greed, hatred, etc.; it has no function that can be known, like eyes, ears, etc. Therefore, it is impossible for there to be something separate called 'attainment'. Clinging to something separate is unreasonable. If it is said that this 'attainment' also has a function, that is, it acts as the cause of production (生因) of the dharmas that are attained (所得諸法), then unconditioned dharmas should have no attainment. Moreover, because the dharmas that are attained are not yet attained, already abandoned, have changed realms and grounds, and are separated from defilements, they have no attainment now, so how should they arise? If co-emergent attainment (俱生得) is the cause of production, then what is the function of production and the production of production (生與生生)? Moreover, non-sentient dharmas should definitely not arise. Moreover, for those who are bound, the arising of lower, middle, and upper-grade afflictions should have no difference, because there is no difference in attainment. If there are differences due to other causes, then they should arise from those dharmas, so what is the use of attainment? Therefore, their statement that 'attainment' has a function, that is, it acts as the cause of production of the dharmas that are attained, is unreasonable.
成立。誰言此得作法生因。若爾此得有何作用。謂於差別為建立因。所以者何。若無有得。異生聖者起世俗心。應無異生及諸聖者建立差別。豈不煩惱已斷未斷有差別故。應有差別。若執無得。如何可說。煩惱已斷及與未斷。許有得者斷未斷成。由煩惱得離未離故。此由所依有差別故。煩惱已斷未斷義成。謂諸聖者見修道力。令所依身轉變異本。于彼二道所斷惑中無復功能令其現起。猶如種子火所焚燒轉變異前無能生用。如是聖者所依身中無生惑能名煩惱斷。或世間道損所依中煩惱種子亦名為斷。與上相違名為未斷。諸未斷者說名成就。諸已斷者名不成就。如是二種但假非實。善法有二。一者不由功力修得。二者要由功力修得。即名生得及加行得。不由功力而修得者。若所依中種未被損名為成就。若所依中種已被損名不成就。謂斷善者由邪見力損所依中善根種子。應知名斷。非所依中善根種子畢竟被害說名為斷。要由功力而修得者。若所依中彼法已起生彼功力自在無損說名成就。與此相違名不成就。如是二種亦假非實。故所依中唯有種子未拔未損增長自在。于如是位立成就名。無有別物。此中何法名為種子。謂名與色于生自果。所有展轉鄰近功能。此由相續轉變差別。何名轉變。謂相續中前後異性。何名相續。謂因果
【現代漢語翻譯】 現代漢語譯本 成立。誰說這是以『得』(prāpti，獲得)作為生起諸法的因呢？如果這樣，這個『得』有什麼作用呢？ 答：它對於建立差別作為因。為什麼這樣說呢？ 如果沒有『得』，凡夫和聖者生起世俗心，那麼凡夫和聖者之間就無法建立差別。難道不是因為煩惱已斷和未斷而有差別嗎？ 應該有差別。如果認為沒有『得』，如何能說煩惱已斷和未斷呢？ 承認有『得』，斷和未斷才能成立，因為煩惱的『得』是離和未離的緣故。這由於所依(āśraya，依靠)有差別，所以煩惱已斷和未斷的意義才能成立。也就是說，諸聖者通過見道和修道的威力，使所依之身轉變異於原本，對於那二道所斷的迷惑中，不再有功能使其現起。猶如種子被火焚燒，轉變異於先前，沒有了生起的作用。像這樣，聖者所依之身中沒有生起迷惑的能力，就叫做煩惱斷。或者世間道損害所依中的煩惱種子，也叫做斷。與上面相反的，叫做未斷。那些未斷的，叫做成就。那些已斷的，叫做不成就。像這兩種，都只是假立的，不是真實的。 善法有兩種。一種是不通過功力修習而得到的，一種是要通過功力修習而得到的，就叫做生得(nikāya-prāpti，與生俱來的獲得)和加行得(prayoga-prāpti，通過努力獲得的獲得)。不通過功力而修習得到的，如果所依中的種子沒有被損害，叫做成就。如果所依中的種子已經被損害，叫做不成就。也就是說，斷善者由於邪見的勢力，損害了所依中的善根種子，應該知道這叫做斷。不是說所依中的善根種子畢竟被損害了，才叫做斷。要通過功力而修習得到的，如果所依中那個法已經生起，生起那個功力自在而沒有損害，叫做成就。與此相反的，叫做不成就。像這兩種，也只是假立的，不是真實的。所以所依中只有種子未被拔除、未被損害、增長自在，在這樣的位置上，才安立成就之名，沒有別的實物。 這裡什麼法叫做種子呢？ 答：就是名(nāma，名稱)和色(rūpa，物質)對於生起自己的果，所有展轉鄰近的功能。這由於相續(saṃtāna，連續)的轉變差別。什麼叫做轉變呢？ 答：就是相續中前後不同的性質。什麼叫做相續呢？ 答：就是因果。
【English Translation】 English version Established. Who says that this 'attainment' (prāpti) is the cause of the arising of dharmas? If so, what is the function of this 'attainment'? Answer: It serves as the cause for establishing distinctions. Why is this so? If there were no 'attainment', and ordinary beings and noble ones were to generate worldly thoughts, then there would be no way to establish distinctions between ordinary beings and noble ones. Isn't it because there is a difference between afflictions that have been severed and those that have not? There should be a difference. If one insists that there is no 'attainment', how can one say that afflictions have been severed or not severed? Acknowledging 'attainment' allows for the establishment of severance and non-severance, because the 'attainment' of afflictions is either separated or not separated. This is because the basis of reliance (āśraya) is different, so the meaning of afflictions being severed or not severed can be established. That is to say, the noble ones, through the power of the path of seeing and the path of cultivation, transform the body of reliance, making it different from its original state. In the afflictions severed by those two paths, there is no longer the function to make them arise. Just as a seed, burned by fire, transforms and is different from before, having no ability to produce. In this way, the absence of the ability to generate afflictions in the body of reliance of the noble ones is called the severance of afflictions. Or, the worldly path damages the seeds of afflictions in the basis of reliance, and this is also called severance. The opposite of the above is called non-severance. Those that are not severed are called accomplishment. Those that are severed are called non-accomplishment. These two are merely provisional, not real. There are two kinds of wholesome dharmas. One is obtained without the effort of cultivation, and the other is obtained through the effort of cultivation, which are called innate attainment (nikāya-prāpti) and acquired attainment (prayoga-prāpti). Those obtained without the effort of cultivation, if the seeds in the basis of reliance have not been damaged, are called accomplishment. If the seeds in the basis of reliance have been damaged, they are called non-accomplishment. That is to say, those who sever wholesome roots, due to the power of wrong views, damage the seeds of wholesome roots in the basis of reliance. It should be known that this is called severance. It is not that the seeds of wholesome roots in the basis of reliance are completely destroyed that is called severance. Those obtained through the effort of cultivation, if that dharma has already arisen in the basis of reliance, and the power to generate that dharma is unimpeded and undamaged, are called accomplishment. The opposite of this is called non-accomplishment. These two are also merely provisional, not real. Therefore, in the basis of reliance, only the seeds that have not been uprooted, not been damaged, and are free to grow, in such a state, is the name of accomplishment established. There is no other real thing. What dharma is called a seed here? Answer: It is the function of name (nāma) and form (rūpa) in relation to the arising of their own fruit, all the functions that are successively close. This is due to the difference in the transformation of the continuum (saṃtāna). What is called transformation? Answer: It is the different nature of the continuum before and after. What is called a continuum? Answer: It is cause and effect.
性三世諸行。何名差別。謂有無間生果功能。然有處說。若成就貪便不能修四念住者。彼說。既著貪煩惱者不能厭舍故名成就。由隨耽著貪愛時分。於四念住必不能修。如是成就遍一切種唯假非實。唯遮於此名不成就。亦假非實。毗婆沙師說。此二種皆有別物實而非假。如是二途皆為善說。所以者何。不違理故。我所宗故。已辯自性。差別云何。且應辯得。頌曰。
三世法各三 善等唯善等 有系自界得 無系得通四 非學無學三 非所斷二種
論曰。三世法得各有三種。謂過去法有過去得有未來得有現在得。如是未來及現在法各有三得。又善等法得唯善等。謂善不善及無記法。如其次第有善不善無記三得。又有系法得唯自界。謂欲色界無色界法如其次第唯有欲色無色三得。若無系法得通四種。謂無漏法。總而言之得有四種。即三界得及無漏得。別分別者。非擇滅得通三界系。若擇滅得色無色系及與無漏。道諦得唯無漏故。無系法得有四種。又有學法得唯有學。若無學法得唯無學。非學非無學得有差別。謂此法得總說有三。別分別者一切有漏及三無為。皆名非學非無學法。且有漏法唯有非學非無學得。非擇滅得及非聖道所引擇滅得亦如是。若有學道所引擇滅得即有學。若無學道所引擇滅得即無學
【現代漢語翻譯】 現代漢語譯本 性三世諸行（過去、現在、未來三世的諸種行為），何名為差別？ 謂有無間生果功能（指具有不間斷地產生結果的功能）。然而，有些地方說，如果成就了貪慾，便不能修習四念住（四種禪修方法）。那是因為，如果執著于貪慾煩惱，就不能厭離捨棄，所以稱為成就。由於隨著耽溺於貪愛的時分，必定不能修習四念住。像這樣，成就遍一切種，唯是假立而非真實。唯有遮止於此，才名為不成就，也只是假立而非真實。毗婆沙師說，這兩種情況都有獨立的實體，真實存在而非虛假。這兩種說法都是合理的，為什麼呢？因為不違背道理，而且符合我的宗義。已經辨析了自性，差別又是什麼呢？首先應該辨析『得』（獲得）。 頌曰： 三世法各三，善等唯善等， 有系自界得，無系得通四， 非學無學三，非所斷二種。 論曰：三世法（過去、現在、未來）的『得』各有三種。 所謂過去法有過去得、未來得、現在得。 如此，未來及現在法各有三種『得』。 又，善等法（善、不善、無記）的『得』唯有善等。 所謂善、不善及無記法，按順序分別有善、不善、無記三種『得』。 又，有系法（受束縛的法）的『得』唯有自界。 所謂欲界、色界、無色界法，按順序分別唯有欲界、色界、無色界三種『得』。 如果是無系法（不受束縛的法）的『得』，則通於四種。 所謂無漏法（超越煩惱的法）。 總而言之，『得』有四種，即三界得及無漏得。 分別來說，非擇滅得（通過智慧力量，使煩惱永不生起的『得』）通於三界系。 如果是擇滅得（通過修行斷除煩惱的『得』），則屬於色界、無色界系及無漏。 道諦得（通過修行達到涅槃的『得』）唯有無漏。 無系法的『得』有四種。 又，有學法（還在學習階段的修行者所證得的法）的『得』唯有有學。 如果是無學法（已經完成學習的修行者所證得的法）的『得』，唯有無學。 非學非無學（既不是有學也不是無學的法）的『得』有差別。 所謂這種法的『得』，總的來說有三種。 分別來說，一切有漏法（有煩惱的法）及三種無為法（無生滅變化的法），都名為非學非無學法。 且有漏法唯有非學非無學得。 非擇滅得及非聖道所引的擇滅得也是如此。 如果是有學道所引的擇滅得，即是有學。 如果是無學道所引的擇滅得，即是無學。
【English Translation】 English version What are the differences in the nature of the three times (past, present, and future) of all phenomena? It is said to be the function of producing results without interruption. However, some say that if one achieves greed, one cannot cultivate the Four Foundations of Mindfulness (four types of meditation). This is because if one is attached to the afflictions of greed, one cannot厭離捨棄 (renounce and abandon), hence it is called achievement. Because one is bound to be unable to cultivate the Four Foundations of Mindfulness during the time of indulging in greed and love. In this way, achievement is universally assumed to be false and not real. Only by preventing this is it called non-achievement, which is also falsely assumed and not real. The Vibhasha masters say that both of these have independent entities, which are real and not false. Both of these statements are well-said. Why? Because they do not contradict reason and conform to my doctrine. The nature has already been distinguished, so what are the differences? First, 'attainment' should be distinguished. Verse: The three times each have three, good, etc., only good, etc. Affiliated attainments are within their own realms, unaffiliated attainments are connected to all four. Neither learners nor non-learners have three, non-abandoned have two kinds. Treatise: The 'attainments' of the three times (past, present, and future) each have three kinds. That is, past phenomena have past attainments, future attainments, and present attainments. Likewise, future and present phenomena each have three kinds of 'attainments'. Also, the 'attainments' of good, etc. (good, unwholesome, and neutral) are only good, etc. That is, good, unwholesome, and neutral phenomena have, in order, three kinds of 'attainments': good, unwholesome, and neutral. Furthermore, the 'attainments' of affiliated phenomena (bound phenomena) are only within their own realms. That is, the phenomena of the desire realm, form realm, and formless realm have, in order, only three kinds of 'attainments': the desire realm, the form realm, and the formless realm. If it is the 'attainment' of unaffiliated phenomena (unbound phenomena), then it is connected to four kinds. That is, the unconditioned phenomena (phenomena beyond afflictions). In general, there are four kinds of 'attainments': the attainments of the three realms and the unconditioned attainment. Specifically, non-selective cessation (the 'attainment' of never arising afflictions through the power of wisdom) is connected to the three realms. If it is selective cessation (the 'attainment' of cutting off afflictions through practice), then it belongs to the form realm, the formless realm, and the unconditioned. The attainment of the Path Truth (the 'attainment' of reaching Nirvana through practice) is only unconditioned. There are four kinds of 'attainments' of unaffiliated phenomena. Also, the 'attainment' of learners (practitioners who are still in the learning stage) is only that of learners. If it is the 'attainment' of non-learners (practitioners who have completed their learning), it is only that of non-learners. The 'attainments' of neither learners nor non-learners (phenomena that are neither learners nor non-learners) are different. That is, the 'attainment' of this phenomenon, generally speaking, has three kinds. Specifically, all conditioned phenomena (phenomena with afflictions) and the three unconditioned phenomena (phenomena without arising and ceasing) are all called neither learners nor non-learners. Moreover, conditioned phenomena only have the attainment of neither learners nor non-learners. Non-selective cessation and selective cessation not led by the Noble Path are also like this. If it is selective cessation led by the path of learners, then it is that of learners. If it is selective cessation led by the path of non-learners, then it is that of non-learners.
。又見修所斷法如其次第有見修所斷得。非所斷法得有差別。謂此法得總說有二。別分別者諸無漏法名非所斷。非擇滅得唯修所斷。若非聖道所引擇滅得亦如是。聖道所引擇滅之得及道諦得皆非所斷。前雖總說三世法各三。今應簡別其中差別相。頌曰。
無記得俱起 除二通變化 有覆色亦俱 欲色無前起
論曰。無覆無記得唯俱起。無前後生。勢力劣故。法若過去得亦過去。法若未來得亦未來。法若現在得亦現在。一切無覆無記法得皆如是耶。不爾。云何除眼耳通及能變化。謂眼耳通慧及能變化心勢力強故。加行差別所成辦故。雖是無覆無記性收。而有前後及俱起得。若工巧處及威儀路極數習者得亦許爾。唯有無覆無記法得但俱起耶。不爾。云何。有覆無記色得亦爾。謂諸有覆無記表色得亦如前。但有俱起。雖有上品而亦不能發無表故勢力微劣。由此定無法前後得。如無記法得有別異善不善得亦有異耶。亦有。云何。謂欲界系善不善色得無前起。唯有俱生及後起得。非得如得亦有如上品類別耶。不爾。云何。頌曰。
非得凈無記 去來世各三 三界不繫三 許聖道非得 說名異生性 得法易地舍
論曰。性差別者。一切非得皆唯無覆無記性攝。世差別者。過去未來各有三種。
【現代漢語翻譯】 現代漢語譯本：此外，關於修所斷法（bhāvanā-prahātavya-dharma，通過修行斷除的法）的次第，有見所斷（darśana-prahātavya，通過見道斷除的法）和修所斷的證得，以及非所斷法（aprahātavya-dharma，不可斷除的法）的證得，存在差別。也就是說，對於法的證得，總的來說有兩種。如果分別來說，所有無漏法（anāsrava-dharma，沒有煩惱的法）被稱為非所斷。非擇滅（pratisaṃkhyā-nirodha，通過智慧力滅除煩惱）的證得僅僅是修所斷。如果不是聖道（ārya-mārga，通往解脫的道路）所引導的非擇滅的證得也是如此。聖道所引導的非擇滅的證得，以及道諦（mārga-satya，通往解脫的真理）的證得，都不是所斷。前面雖然總的說了三世法（過去、現在、未來法）各有三種，現在應該區分其中不同的方面。偈頌說： 『無記（avyākṛta，非善非惡的法）得俱起，除二通（abhijñā，神通）變化（nirmāṇa，變化之法）；有覆（sāvaraṇa，被覆蓋的法）色（rūpa，物質）亦俱，欲色（kāma-rūpa，欲界和色界）無前起。』 論述說，無覆無記（anāvṛta-avyākṛta，沒有覆蓋且非善非惡的法）的證得僅僅是同時生起，沒有先後。這是因為它們的力量弱。如果法是過去的，那麼它的證得也是過去的；如果法是未來的，那麼它的證得也是未來的；如果法是現在的，那麼它的證得也是現在的。所有無覆無記法的證得都是這樣嗎？不是的。為什麼呢？因為眼耳通（cakṣur-śrotra-abhijñā，天眼通和天耳通）和變化（nirmāṇa，變化之法）除外。也就是說，眼耳通的智慧和變化的心，因為它們的力量強大，並且是通過修行差別所成就的，所以即使它們屬於無覆無記的性質，也有先後和同時生起的證得。如果對於工巧處（śilpasthāna，工巧技術）和威儀路（iryāpatha，行住坐臥的威儀）非常熟練，那麼它們的證得也被允許有先後。只有無覆無記法的證得是僅僅同時生起嗎？不是的。為什麼呢？有覆無記色（sāvaraṇa-avyākṛta-rūpa，被覆蓋且非善非惡的物質）的證得也是這樣。也就是說，所有有覆無記的表色（vijñapti-rūpa，能表達意義的物質）的證得也像前面所說的那樣，只有同時生起。即使有上品，也不能引發無表色（avijñapti-rūpa，不能表達意義的物質），所以力量微弱。因此，一定沒有先後的證得。像無記法的證得有差別一樣，善（kuśala，善的）和不善（akuśala，不善的）的證得也有不同嗎？也有。為什麼呢？也就是說，欲界（kāma-dhātu，充滿慾望的界）的善和不善的色法的證得沒有先前的生起，只有同時生起和後來的生起。非得（aprāpti，未獲得）不像得（prāpti，獲得）一樣，也有像上品這樣的類別嗎？不是的。為什麼呢？偈頌說： 『非得凈（śuddha，清凈的）無記，過去未來世各三；三界（trayo dhātavaḥ，欲界、色界、無色界）不繫（asaṃskṛta，不屬於任何界的法）三，許聖道非得，說名異生性（pṛthag-jana-tva，凡夫的性質），得法易地舍。』 論述說，性質的差別在於，所有的非得都僅僅屬於無覆無記的性質。世的差別在於，過去和未來各有三種。
【English Translation】 English version: Furthermore, regarding the order of what is abandoned by cultivation (bhāvanā-prahātavya-dharma), there are differences in the attainment of what is abandoned by seeing (darśana-prahātavya) and what is abandoned by cultivation, as well as the attainment of what is not abandoned (aprahātavya-dharma). That is to say, concerning the attainment of dharmas, broadly speaking, there are two types. Specifically, all unconditioned dharmas (anāsrava-dharma) are called 'not to be abandoned.' The attainment of cessation through discrimination (pratisaṃkhyā-nirodha) is only abandoned by cultivation. If the cessation through discrimination is not led by the Noble Path (ārya-mārga), its attainment is also the same. The attainment of cessation through discrimination led by the Noble Path, and the attainment of the Truth of the Path (mārga-satya), are both not to be abandoned. Although it was generally stated earlier that the dharmas of the three times (past, present, future) each have three types, now we should distinguish the different aspects within them. The verse says: 'The attainment of indeterminate (avyākṛta) arises simultaneously, except for the two superknowledges (abhijñā) and transformations (nirmāṇa); covered (sāvaraṇa) form (rūpa) also arises simultaneously; desire and form realms (kāma-rūpa) have no prior arising.' The treatise says, the attainment of uncovered and indeterminate (anāvṛta-avyākṛta) arises only simultaneously, without prior or subsequent arising, because their power is weak. If a dharma is past, then its attainment is also past; if a dharma is future, then its attainment is also future; if a dharma is present, then its attainment is also present. Is the attainment of all uncovered and indeterminate dharmas like this? No. Why? Because the superknowledges of eye and ear (cakṣur-śrotra-abhijñā) and transformations (nirmāṇa) are exceptions. That is to say, the wisdom of the superknowledges of eye and ear, and the mind of transformation, because their power is strong and they are accomplished through the difference of cultivation, even though they belong to the nature of uncovered and indeterminate, they have prior, subsequent, and simultaneous attainments. If one is extremely skilled in crafts (śilpasthāna) and deportment (iryāpatha), their attainment is also allowed to have prior and subsequent arising. Is it only the attainment of uncovered and indeterminate dharmas that arises simultaneously? No. Why? The attainment of covered and indeterminate form (sāvaraṇa-avyākṛta-rūpa) is also like that. That is to say, the attainment of all covered and indeterminate manifest form (vijñapti-rūpa) is also as stated before, only arising simultaneously. Even if it is of a superior quality, it cannot give rise to unmanifest form (avijñapti-rūpa), so its power is weak. Therefore, there is definitely no prior or subsequent attainment. Just as the attainment of indeterminate dharmas has differences, are there also differences in the attainment of wholesome (kuśala) and unwholesome (akuśala) dharmas? Yes, there are. Why? That is to say, the attainment of wholesome and unwholesome form dharmas of the desire realm (kāma-dhātu) has no prior arising, only simultaneous and subsequent arising. Is non-attainment (aprāpti) like attainment (prāpti), also having categories like superior quality? No. Why? The verse says: 'Non-attainment is pure (śuddha) and indeterminate; the past and future each have three; the three realms (trayo dhātavaḥ) and the unconditioned (asaṃskṛta) have three; the Noble Path is allowed to be non-attainment, said to be the nature of an ordinary being (pṛthag-jana-tva), the attainment of a dharma is abandoned when changing grounds.' The treatise says, the difference in nature is that all non-attainment belongs only to the nature of uncovered and indeterminate. The difference in time is that the past and future each have three.
謂現在法決定無有現在非得。唯有過去未來非得。過去未來一一各有三世非得。界差別者。三界系法及不繫法各三非得。謂欲界系法有三界非得。色無色界系及不繫亦爾。定無非得是無漏者。所以者何。由許聖道非得說名異生性故。如本論言。云何異生性。謂不獲聖法。不獲即是非得異名。非說異生性是無漏應理。不獲何聖法名異生性。謂不獲一切。不別說故。此不獲言表離於獲。若異此者。諸佛世尊亦不成就聲聞獨覺種性聖法。應名異生。若爾彼論應說純言。不要須說。此一句中含純義故。如說此類食水食風。有說。不獲苦法智忍及俱生法名異生性。不可難言道類智時舍此法故應成非聖。前已永害彼非得故。若爾此性既通三乘。不獲何等名異生性。此亦應言不獲一切。若爾此應同前有難。此難復應如前通釋。若爾重說唐捐其功。如經部師所說為善。經部所說其義云何。謂曾未生聖法相續分位差別名異生性。如是非得何時當舍。此法非得得此法時或轉易地舍此非得。如聖道非得說名異生性。得此聖道時或易地便舍。余法非得。類此應思。若非得得斷。非得非得生。如是名為舍于非得。得與非得。豈復有餘得與非得。應言此二各復有餘得及非得。若爾豈不有無窮過。無無窮過。許得展轉更相成故。以法生時並其自體三法
俱起。第一本法。第二法得。第三得得。謂相續中法得起故成就本法及與得得。得得起故。成就法得。是故此中無無窮過。如是若善若染污法。一一自體初生起時並其自體三法俱起。第二剎那六法俱起。謂三法得及三得得。第三剎那十八俱起。謂于第一第二剎那所生諸法有九法得及九得得。如是諸得後後轉增。一切過去未來煩惱及隨煩惱並生得善剎那剎那相應俱有無始無終生死輪轉有無邊得。且一有情生死相續剎那剎那起無邊得。如是一切有情相續一一各別。剎那剎那無量無邊諸得俱起。如是諸得極多集會。無對礙故互相容受。若不爾者。一有情得虛空不容。況第二等。
說一切有部俱舍論卷第四 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷第五
尊者世親造
三藏法師玄奘奉 詔譯分別根品第二之三
如是已辯得非得相。同分者何。頌曰。
同分有情等
論曰。有別實物名為同分。謂諸有情展轉類等。本論說此名眾同分。此復二種。一無差別。二有差別。無差別者。謂諸有情有情同分。一切有情各等有故。有差別者。謂諸有情界地趣生種姓男女近事苾芻學無學等各別同分。一類有情各等有故。復有法同分。謂隨蘊處界。若無實物無差
別相名同分者。展轉差別諸有情中。有情有情等無差別。覺及施設不應得有。如是蘊等等無差別覺及施設如理應知。頗有死生不捨不得有情同分。應作四句。第一句者。謂是處死還生是處。第二句者。謂入正性離生位時。舍異生同分。得聖者同分。第三句者。謂是趣死生余趣等。第四句者。謂除前相。若別有實物名異生同分。何用別立異生性耶。非異人同分別有人性故。又非世間現見同分。以非色故亦非覺慧所能了別無別用故。世雖不了有情同分。而於有情謂無差別。故設有體亦何所用。又何因不許有無情同分。諸穀麥豆金鐵庵羅半娜娑等。亦有自類互相似故。又諸同分展轉差別。如何于彼更無同分。而起無別覺施設耶。又應顯成勝論所執。彼宗執有總同句義。於一切法總同言智由此發生。彼復執有同異句義。于異品類同異言智由此發生。毗婆沙師作如是說。彼執與此義類不同。以說一物于多轉故。又縱于彼若顯不顯。然此同分必有實物。契經說故。如世尊言。若還來此得人同分。乃至廣說。雖有是說而不說言別有實物名為同分。若爾所說同分是何。即如是類諸行生時。于中假立人同分等。如諸穀麥豆等同分。此非善說。違我宗故。已辯同分。無想者何。頌曰。
無想無想中 心心所法滅 異熟居廣果
【現代漢語翻譯】 現代漢語譯本：如果『別相名同分』（不同個體共享的類別名稱）成立，那麼在各種不同的有情（sentient beings）中，有情與有情之間就沒有差別，那麼關於有情的認知和概念化就不應該存在。同樣，對於蘊（skandha，五蘊，即色、受、想、行、識）、處（ayatana，六處，即眼、耳、鼻、舌、身、意）等等，如果沒有差別，那麼關於它們的認知和概念化也應該如理如實地理解。是否有人在死亡和出生時，不捨棄也無法獲得有情同分（sentient being commonality）？對此應作四句回答：第一句是指，在此處死亡，又在此處出生的有情。第二句是指，進入正性離生位（assured of enlightenment）時，捨棄了異生（ordinary being）的同分，獲得了聖者（noble being）的同分。第三句是指，在此趣（realm）死亡，在其他趣出生的有情。第四句是指，排除以上情況。如果另外存在一個真實的實體，名為異生同分，那麼為什麼還要另外設立一個異生性（ordinary being nature）呢？因為並非不同的人共享同一種人性。而且世間也看不到同分，因為它不是色（rupa，物質），也不是覺慧（wisdom）所能了別的，也沒有其他作用。即使世間不能瞭解有情同分，也認為有情之間沒有差別，所以即使假設有這樣一個實體，又有什麼用呢？又是什麼原因不允許存在無情同分（non-sentient being commonality）呢？各種穀物、麥子、豆類、金、鐵、庵羅果、半娜娑果等，也有它們各自的類別，彼此相似。而且各種同分之間存在差異，為什麼在這些差異中，就不能再有同分，而產生無差別的認知和概念化呢？這應該會明顯地支援勝論派（Vaisheshika school）的觀點，他們認為存在總同句義（universal commonality），對於一切法的普遍共性，通過這種共性產生認知。他們還認為存在同異句義（commonality and difference），對於不同類別的事物，通過同異性產生認知。毗婆沙師（Vaibhashika）這樣說，他們的觀點與此不同，因為他們說的是一個事物在多個事物中存在。而且，即使在他們那裡，這種共性顯現或不顯現，但這個同分必定是真實存在的，因為契經（sutra）中這樣說。例如，世尊說，『如果還來這裡，就能獲得人的同分』，乃至廣說。雖然有這樣的說法，但並沒有說另外存在一個真實的實體，名為同分。如果這樣，那麼所說的同分是什麼呢？就是當這些相似的行（samskara，心理活動）生起時，在其中假立人的同分等等，就像各種穀物、麥子、豆類等的同分一樣。這種說法並不正確，因為它違背了我們的宗義。已經辨析了同分，那麼無想（asañña，無想有情）是什麼呢？頌曰： 『無想』指在無想天（asaññasatta）中，心（citta）、心所法（caitasika）滅盡，以異熟果（vipaka，果報）而居於廣果天（Bṛhatphala）。
【English Translation】 English version: If 『distinctive characteristic named commonality』 (bheda-lakṣaṇa-nāma-sāmānya) holds true, then among the various sentient beings (satva), there would be no difference between one sentient being and another. Consequently, the perception and conceptualization of sentient beings should not be possible. Similarly, regarding the aggregates (skandha), realms (ayatana), etc., if there is no difference, then the perception and conceptualization of them should be understood accordingly. Is there anyone who, at the time of death and birth, neither abandons nor obtains the sentient being commonality (satva-sāmānya)? To this, four possibilities should be considered: The first possibility is when one dies in a certain place and is reborn in the same place. The second possibility is when one enters the stage of being assured of enlightenment (niyata-samyaktva-avakrānti), abandoning the commonality of an ordinary being (pṛthag-jana-sāmānya) and obtaining the commonality of a noble being (ārya-sāmānya). The third possibility is when one dies in one realm (gati) and is born in another realm. The fourth possibility is when none of the above applies. If there were a separate real entity called the ordinary being commonality, then why would there be a need to separately establish the nature of an ordinary being (pṛthag-jana-tva)? It is not the case that different people share the same humanity. Moreover, commonality is not visible in the world, as it is not form (rupa), nor can it be discerned by wisdom (prajna), and it has no other function. Even if the world cannot understand sentient being commonality, it still considers sentient beings to be no different. Therefore, even if we assume such an entity exists, what would be its use? Furthermore, what reason is there to deny the existence of non-sentient being commonality (asatva-sāmānya)? Various grains, wheat, beans, gold, iron, amra fruits, panasa fruits, etc., also have their own categories and are similar to each other. Moreover, there are differences among various commonalities. Why, then, in these differences, can there not be further commonalities, leading to undifferentiated perception and conceptualization? This would clearly support the view of the Vaisheshika school, which holds that there is a universal commonality (sāmānya), through which the cognition of the universal characteristics of all things arises. They also hold that there is commonality and difference (sāmānya-viśeṣa), through which the cognition of the commonalities and differences of different categories of things arises. The Vaibhashika says that their view is different from this, because they speak of one thing existing in many things. Moreover, even if in their view this commonality is manifest or unmanifest, this commonality must be real, because the sutras say so. For example, the World-Honored One said, 『If one returns here, one will obtain the commonality of a human being,』 and so on. Although there is such a statement, it does not say that there is a separate real entity called commonality. If so, then what is meant by commonality? It is when these similar mental formations (samskara) arise, we conventionally designate the commonality of a human being, etc., just like the commonality of various grains, wheat, beans, etc. This statement is not correct, because it contradicts our doctrine. Having discussed commonality, what is the 『non-percipient』 (asañña)? The verse says: 『Non-percipient』 refers to the state in the Heaven of Non-Perception (asaññasatta), where mind (citta) and mental factors (caitasika) are extinguished, residing in the Heaven of Great Reward (Bṛhatphala) as a result of ripened karma (vipaka).
論曰。若生無想有情天中。有法能令心心所滅名為無想。是實有物。能遮未來心心所法令暫不起如堰江河。此法一向是異熟果。誰之異熟。謂無想定。無想有情居在何處。居在廣果。謂廣果天中有高勝處如中間靜慮名無想天。彼為恒無想為亦有想耶。生死位中多時有想。言無想者。由彼有情中間長時想不起故。如契經說。彼諸有情由想起故從彼處沒。然彼有情如久睡覺。還起于想。從彼沒已必生欲界。非余處所。先修定行勢力盡故。于彼不能更修定故。如箭射空力盡便墮。若諸有情應生彼處必有欲界順后受業。如應生彼北俱盧洲必定應有生天之業。已辯無想。二定者何。謂無想定及滅盡定。初無想定其相云何。頌曰。
如是無想定 后靜慮求脫 善唯順生受 非聖得一世
論曰。如前所說有法能令心心所滅名為無想。如是復有別法能令心心所滅名無想定。無想者定名無想定。或定無想名無想定。說如是聲。唯顯此定滅心心所與無想同。此在何地。謂后靜慮。即在第四靜慮非余。修無想定為何所求。謂求解脫。彼執無想是真解脫。為求證彼修無想定。前說無想是異熟故。無記性攝。不說自成。今無想定一向是善。此是善故。能招無想有情天中五蘊異熟。既是善性為順何受。唯順生受。非順現后及不定
【現代漢語翻譯】 現代漢語譯本： 論中說：如果生在無想有情天中，有一種法能夠使心和心所滅盡，名為『無想』（沒有思想）。這實際上是一種真實存在的物質，能夠阻止未來的心和心所生起，使其暫時不起作用，就像堤壩阻擋江河一樣。這種法完全是異熟果（果報的一種），是哪種業的異熟呢？就是無想定（一種禪定）。無想有情居住在哪裡呢？居住在廣果天（色界第四禪天）。在廣果天中，有高勝之處，如同中間靜慮，名為無想天。他們是恒常處於無想狀態，還是也有生起思想的時候呢？在生死輪迴中，多數時候是有思想的。說他們『無想』，是因為這些有情在中間很長一段時間內不起思想。正如契經所說，那些有情因為生起思想而從那裡死去。然而，這些有情就像睡了很久一樣，還會生起思想。從那裡死後，必定會生到欲界，不會去其他地方。這是因為他們先前修習禪定的力量已經耗盡，在那裡無法繼續修習禪定，就像箭射向天空，力量耗盡就會墜落一樣。如果有些有情應該生到那裡，必定有欲界的順后受業（將來受報的業）。就像應該生到北俱盧洲（四大部洲之一）的人，必定有生天的業一樣。以上已經辨析了無想。兩種『定』是什麼呢？就是無想定和滅盡定。首先，無想定的相狀是怎樣的呢？頌詞說： 『如此無想定，后靜慮求脫， 善唯順生受，非聖得一世。』 論中說：如前面所說，有一種法能夠使心和心所滅盡，名為『無想』。像這樣，還有另外一種法能夠使心和心所滅盡，名為『無想定』。『無想』是『定』的名稱，所以稱為『無想定』。或者說，『定』是『無想』的狀態，所以稱為『無想定』。說『像這樣』，只是爲了表明這種『定』滅除心和心所的作用與『無想』相同。這種『定』在哪個層次呢？在後靜慮，也就是第四靜慮，而不是其他層次。修習無想定是爲了求什麼呢？爲了求解脫。他們執著于無想才是真正的解脫，爲了證得無想而修習無想定。前面說『無想』是異熟果，屬於無記性（非善非惡），所以沒有單獨說明。現在說『無想定』完全是善的。因為它是善的，所以能夠招感無想有情天中的五蘊異熟果報。既然是善的性質，那麼是順哪種受（感受）呢？僅僅是順生受（下一世受報），而不是順現受（現世受報）、順后受（更後世受報）和不定受（受報時間不確定）。
【English Translation】 English version: The treatise states: If one is born in the Heaven of Non-Perception, there is a dharma (principle/phenomenon) that can cause the cessation of mind and mental functions, called 'Non-Perception' (Wu Xiang). This is actually a real substance that can prevent future mind and mental functions from arising, causing them to temporarily cease, like a dam blocking a river. This dharma is entirely a result of Vipaka (ripening of karma), the result of which karma? It is the Samjna-Viprayukta-Citta-Samadhi (Non-Perception Concentration). Where do the beings of Non-Perception reside? They reside in the Abrahaphalaka Heaven (the fourth Dhyana heaven in the Realm of Form). In the Abrahaphalaka Heaven, there are superior places, like the intermediate Dhyana, called the Heaven of Non-Perception. Are they constantly in a state of Non-Perception, or do they also have thoughts arising? In the cycle of birth and death, they mostly have thoughts. They are called 'Non-Perception' because these beings do not have thoughts arising for a long period of time in between. As the sutras say, those beings die from that place because of the arising of thoughts. However, these beings are like waking up after a long sleep, and thoughts will still arise. After dying from there, they will definitely be born in the Desire Realm, not in other places. This is because the power of their previous practice of meditation has been exhausted, and they cannot continue to practice meditation there, just like an arrow shot into the sky will fall when its power is exhausted. If some beings should be born there, they must have karma in the Desire Realm that will be received in the future. Just like those who should be born in Uttarakuru (one of the four continents), they must have the karma to be born in the heavens. The above has already distinguished Non-Perception. What are the two 'Samadhi' (concentration)? They are the Samjna-Viprayukta-Citta-Samadhi and the Nirodha-Samapatti (Cessation Meditation). First, what is the characteristic of the Samjna-Viprayukta-Citta-Samadhi? The verse says: 'Such is the Non-Perception Concentration, Seeking liberation in the later Dhyana, Virtuous, only leading to subsequent rebirth, Non-saints attain it for one lifetime.' The treatise states: As mentioned earlier, there is a dharma that can cause the cessation of mind and mental functions, called 'Non-Perception'. Like this, there is another dharma that can cause the cessation of mind and mental functions, called 'Samjna-Viprayukta-Citta-Samadhi'. 'Non-Perception' is the name of 'Samadhi', so it is called 'Samjna-Viprayukta-Citta-Samadhi'. Or, 'Samadhi' is the state of 'Non-Perception', so it is called 'Samjna-Viprayukta-Citta-Samadhi'. Saying 'like this' is only to indicate that the function of this 'Samadhi' in eliminating mind and mental functions is the same as 'Non-Perception'. In which realm is this 'Samadhi'? In the later Dhyana, which is the fourth Dhyana, not other realms. What is the purpose of practicing the Samjna-Viprayukta-Citta-Samadhi? It is to seek liberation. They are attached to the idea that Non-Perception is true liberation, and they practice the Samjna-Viprayukta-Citta-Samadhi in order to attain Non-Perception. Earlier, it was said that 'Non-Perception' is the result of Vipaka, belonging to the indeterminate nature (neither good nor evil), so it was not explained separately. Now it is said that 'Samjna-Viprayukta-Citta-Samadhi' is entirely virtuous. Because it is virtuous, it can attract the five aggregates as the result of Vipaka in the Heaven of Non-Perception. Since it is of a virtuous nature, which type of Vedana (feeling) does it lead to? It only leads to subsequent rebirth (Upapadyavedaniya karma), not to present life (Drstadharma-vedaniya karma), later life (Anupapadyavedaniya karma), or indeterminate (Aniyata-vedaniya karma).
受。若起此定后雖退失。傳說現身必還能起。當生無想有情天中。故得此定必不能入正性離生。又許此定唯異生得非諸聖者。以諸聖者于無想定如見深坑不樂入故。要執無想為真解脫。起出離想而修此定。一切聖者不執有漏為真解脫及真出離故。於此定必不修行。若諸聖者修得第四靜慮定時。為如靜慮亦得去來無想定不。余亦不得。所以者何。彼雖曾習以無心故。要大加行方便修得。故初得時唯得一世。謂得現在。如初受得別解脫戒。得此定已。第二念等乃至未舍。亦成過去。以無心故。無未來修。次滅盡定其相云何。頌曰。
滅盡定亦然 為靜住有頂 善二受不定 聖由加行得 成佛得非前 三十四念故
論曰。如無想定滅定亦然。此亦然聲為例何義。例無想定心心所滅。如說復有別法能令心心所滅名無想定。如是復有別法能令心心所滅名滅盡定。如是二定差別相者。前無想定為求解脫。以出離想作意為先。此滅盡定為求靜住。以止息想作意為先。前無想定在後靜慮。此滅盡定唯在有頂。即是非想非非想處。此同前定性唯是善非無記染。善等起故。前無想定唯順生受。此滅盡定通順生后及不定受。謂約異熟有順生受。或順后受。或不定受。或全不受。謂若於下得般涅槃。此定所招何地幾蘊。唯
【現代漢語翻譯】 現代漢語譯本：如果生起這種禪定后即使退失，傳說現世必定還能再次生起。當生於無想有情天中。所以得到這種禪定必定不能進入正性離生（必定不會證入聖道）。又認為這種禪定只有凡夫才能獲得，聖者不能獲得。因為聖者視無想定如深坑，不樂於進入。一定要執著無想為真正的解脫，生起出離的想法而修習這種禪定。一切聖者不執著有漏法為真正的解脫和真正的出離，所以必定不會修行這種禪定。如果聖者修得第四靜慮定時，是否也能像靜慮一樣獲得去來無想定呢？也不能獲得。為什麼呢？他們雖然曾經修習過，但因為無心，需要通過大的加行方便才能修得。所以初次獲得時只能獲得一世，指的是現在。如同初次受持別解脫戒。得到這種禪定后，第二念等乃至沒有捨棄，也成為過去。因為無心，沒有未來修習。接下來是滅盡定，它的相狀如何呢？頌詞說： 『滅盡定亦然，為靜住有頂，善二受不定，聖由加行得，成佛得非前，三十四念故。』 論述：如同無想定，滅盡定也是這樣。這裡的『也是這樣』是比照什麼意義呢？比照無想定中心心所滅。如同說還有別的方法能令心心所滅，名為無想定。這樣，還有別的方法能令心心所滅，名為滅盡定。這兩種禪定的差別在於：無想定是爲了求解脫，以出離的想法作為先導；滅盡定是爲了求靜住，以止息的想法作為先導。無想定在後靜慮中，滅盡定只在有頂天，即非想非非想處天。滅盡定和無想定一樣，性質只是善，不是無記或染污。因為是善心等起。無想定只有順生受，滅盡定則通順生后受和不定受。指的是約異熟果報來說，有順生受，或順后受，或不定受，或者完全不受。指的是如果在地獄獲得般涅槃。這種禪定所招感的果報在哪個地，包含幾種蘊呢？只有有頂地，只包含識蘊。
【English Translation】 English version: If, after arising in this Samadhi (state of profound meditation), one should fall away from it, it is said that in this very life one will surely be able to arise in it again. One will be born in the Heaven of Non-Perception. Therefore, having attained this Samadhi, one will certainly not enter the Righteousness of Separation from Birth (definitely will not attain the path of the saints). Furthermore, it is held that this Samadhi is only attained by ordinary beings, not by the saints. Because the saints regard the Samadhi of Non-Perception as a deep pit, they do not delight in entering it. One must cling to Non-Perception as true liberation, and cultivate this Samadhi with the thought of detachment. All saints do not cling to the contaminated as true liberation and true detachment, therefore they will certainly not cultivate this Samadhi. If the saints cultivate and attain the Fourth Dhyana (fourth level of meditative absorption), can they also, like the Dhyana, attain the Samadhi of Non-Perception of going and coming? They also cannot attain it. Why? Although they have practiced it before, because of the absence of mind, they need to cultivate it through great effort and skillful means. Therefore, when first attained, it can only be attained for one lifetime, referring to the present. It is like when one first receives the Pratimoksha vows (vows of individual liberation). After attaining this Samadhi, from the second thought onward until it is abandoned, it also becomes the past. Because of the absence of mind, there is no future cultivation. Next is the Cessation Samadhi, what is its characteristic? The verse says: 『The Cessation Samadhi is also thus, for quiet abiding in the Peak of Existence, wholesome, with two kinds of feeling, uncertain, attained by saints through effort, attainment at Buddhahood is not before, because of thirty-four thoughts.』 Treatise: Like the Samadhi of Non-Perception, the Cessation Samadhi is also thus. What is the meaning of 『also thus』 here? It is compared to the cessation of mind and mental factors in the Samadhi of Non-Perception. Just as it is said that there is another method that can cause the cessation of mind and mental factors, called the Samadhi of Non-Perception. Likewise, there is another method that can cause the cessation of mind and mental factors, called the Cessation Samadhi. The difference between these two Samadhis is that the Samadhi of Non-Perception is for seeking liberation, with the thought of detachment as the precursor; the Cessation Samadhi is for seeking quiet abiding, with the thought of cessation as the precursor. The Samadhi of Non-Perception is in the Later Dhyana, the Cessation Samadhi is only in the Peak of Existence, that is, the Realm of Neither Perception Nor Non-Perception. The nature of the Cessation Samadhi, like the Samadhi of Non-Perception, is only wholesome, not indeterminate or defiled. Because it arises from a wholesome mind. The Samadhi of Non-Perception only has feeling born of this life, the Cessation Samadhi encompasses feeling born of the subsequent life and uncertain feeling. This refers to, in terms of the result of maturation, there is feeling born of this life, or feeling born of the subsequent life, or uncertain feeling, or no feeling at all. This refers to if one attains Nirvana in the lower realms. In which realm does this Samadhi cause the result, and how many aggregates does it include? Only the Realm of the Peak of Existence, and only includes the aggregate of consciousness.
招有頂四蘊異熟。前無想定唯異生得。此滅盡定唯聖者得。非異生能起。怖畏斷滅故。唯聖道力所能起故。現法涅槃勝解入故。此亦如前。非離染得。由何而得。由加行得。要由加行方證得故。又初得時唯得現在。不得過去不修未來。要由心力方能修故。第二念等乃至未舍亦成過去。世尊亦以加行得耶。不爾。云何。成佛時得。謂佛世尊盡智時得。佛無一德由加行得。暫起欲樂現在前時。一切圓德隨樂而起故。佛眾德皆離染得。世尊曾未起滅盡定。得盡智時云何得成俱分解脫。于起滅定得自在故。如已起者。成俱解脫。西方師說。菩薩學位先起此定后得菩提。云何此中不許彼說。若許彼說便順尊者鄔波鞠多理目足論。如彼論說。當言如來先起滅定後生盡智。迦濕彌羅國毗婆沙師說。非前起滅定後方生盡智。所以者何。傳說。菩薩三十四念得菩提故。諦現觀中有十六念。離有頂貪有十八念。謂斷有頂九品煩惱起九無間九解脫道。如是十八足前十六成三十四。一切菩薩決定先於無所有處。已得離貪方入見道。不復須斷下地煩惱。於此中間無容得起不同類心。故諸菩薩學位不應起滅盡定。外國諸師作如是說。若中間起不同類心。斯有何過。若爾便有越期心過。然諸菩薩不越期心。理實菩薩不越期心。然非不越無漏聖道。若爾
期心如何不越。謂我未得諸漏永盡。終不解斯結加趺坐。決定不越如是期心。唯於一坐時諸事究竟故。前說為善我所宗故。雖已說二定有多同異相而於其中復有同異。頌曰。
二定依欲色 滅定初人中
論曰。言二定者。謂無想定及滅盡定。此二俱依欲色二界而得現起。若有不許亦依色界起無想定。便違此文。謂本論言。或有是色有此有非五行。謂色纏有情或生有想天住不同類心。若入無想定。若入滅盡定。或生無想天已得入無想。是謂是色有此有非五行。由此證知。如是二定俱依欲色而得現起。是名同相。言異相者。謂無想定欲色二界皆得初起。滅定初起唯在人中。此在人中初修起已由退為先方生色界。依色界身後復修起。此滅盡定亦有退耶應言亦有。若不爾者即便違害鄔陀夷經。經言。具壽有諸苾芻先於此處具凈尸羅具三摩地具般羅若能數入出滅受想定斯有是處。應如實知。彼于現法或臨終位。不能勤修令解滿足。從此身壞超段食天。隨受一處意成天身。于彼生已複數入出滅受想定亦有是處。應如實知。此意成天身。佛說是色界。滅受想定唯在有頂。若得此定必無退者。如何得往色界受生。有餘部執第四靜慮亦有滅定。依彼所執滅定無退。此義亦成。第四靜慮有滅盡定義必不成。所以者何。九次第定
契經說故。此若必然如何得有超越定義。此定次第依初學說。得自在時隨樂超入。如是二定有多種異。謂地有異。第四靜慮有頂地故。加行有異。出離止息想作意為先故。相續有異。異生聖者相續起故。異熟有異。無想有頂異熟果故。順受有異。順定不定生二受故。初起有異。二界人中最初起故。二定總以心心所滅為其自性。何緣但說名為無想滅受想耶。二定加行中唯厭逆此故。如亦知受等唯名他心智。今二定中心久時斷。如何於後心復得生。毗婆沙師許過去有前心為后等無間緣。有餘師言。如生無色色久時斷。如何於後色復得生。彼生定應由心非色。如是出定心亦應然。由有根身非由心起。故彼先代諸軌範師咸言。二法互為種子。二法者。謂心有根身。尊者世友問論中說。若執滅定全無有心可有此過。我說滅定猶有細心故無此失。尊者妙音說。此非理。所以者何。若此定中猶有識者三和合故必應有觸。由觸為緣應有受想。如世尊說。意及法為緣生於意識。三和合觸俱起受想思。則此定中受想等法亦應不滅。若謂如經說受緣愛。然阿羅漢雖有諸受而不生愛。觸亦應爾。非一切觸皆受等緣。此例不然。有差別故。經自簡言。若無明觸所生諸受為緣生愛。曾無有處簡觸生受故有差別。由此道理。毗婆沙師說。滅定中諸心皆
【現代漢語翻譯】 現代漢語譯本 根據契經所說，如果這是必然的，怎麼會有超越定義的情況呢？這種禪定的次第是根據初學者來說的。得到自在的時候，可以隨意超越進入。像這樣的兩種禪定有多種不同，包括地的不同（第四禪和有頂天），加行的不同（以出離、止息想的作意為先），相續的不同（凡夫和聖者相續生起），異熟的不同（無想天和有頂天的異熟果），順受的不同（順定受和不定生受），初起的不同（在二界人中最初生起）。 這兩種禪定總的來說以心和心所的滅盡作為它們的自性。為什麼只說它們名為『無想定』和『滅受想定』呢？因為這兩種禪定的加行中，只有厭惡和違逆。正如也知道受等只是他心智的名稱一樣。現在這兩種禪定中心識斷絕了很長時間，為什麼在之後心識又能重新產生呢？ 毗婆沙師認為過去的心識作為后一個心識的等無間緣而存在。有其他論師說，就像眾生無間斷地出生一樣，斷絕了很長時間，為什麼在之後色法又能重新產生呢？他們的出生一定是由心而非色法導致的。同樣，出定也應該是這樣，由有根身而非由心識生起。所以古代的諸位軌範師都說，兩種法互相作為種子。這兩種法指的是心和有根身。 尊者世友在問論中說，如果認為滅盡定中完全沒有心識，就會有這樣的過失。我說滅盡定中仍然有細微的心識，所以沒有這個過失。尊者妙音說，這不合道理。為什麼呢？如果在這個禪定中仍然有識，那麼由於三和合，必定應該有觸。由於觸為緣，應該有受和想。正如世尊所說，意和法為緣，產生意識。三和合觸，同時生起受、想、思。那麼在這個禪定中，受、想等法也應該不會滅盡。 如果說，正如經中所說，受緣愛，然而阿羅漢雖然有各種感受，卻不生起愛。觸也應該如此，並非一切觸都是受等的緣。這個比喻不成立，因為有差別。經文自己簡別說，如果無明觸所生的各種感受，才為緣生愛。從來沒有簡別說觸能生受，所以有差別。由於這個道理，毗婆沙師說，滅盡定中的所有心識都...
【English Translation】 English version According to the sutras, if this is inevitable, how can there be a transcendence of definition? This order of samadhi is explained for beginners. When one attains mastery, one can enter at will. These two samadhis have many differences, including differences in plane (the Fourth Dhyana and the Peak of Existence), differences in preparatory practices (preceded by the intention of detachment and cessation of thought), differences in continuity (arising in the continuum of ordinary beings and sages), differences in resultant maturation (the result of the Plane of Neither Perception Nor Non-Perception and the Plane of Non-Perception), differences in agreeable feeling (agreeable feeling of fixed and unfixed arising), and differences in initial arising (arising initially among beings in the two realms). These two samadhis, in general, have the cessation of mind and mental factors as their nature. Why are they only called 'Non-Perception Samadhi' and 'Cessation of Feeling and Perception Samadhi'? Because in the preparatory practices of these two samadhis, there is only aversion and opposition. Just as it is also known that feeling, etc., are merely names in the knowledge of others' minds. Now, in these two samadhis, consciousness is interrupted for a long time. Why can consciousness arise again afterward? The Vaibhashikas believe that the past consciousness exists as the immediately preceding condition for the subsequent consciousness. Other teachers say that just as beings are born without interruption, even after a long interruption, why can form arise again afterward? Their birth must be caused by mind and not form. Similarly, emerging from samadhi should also be like this, caused by the body with sense faculties and not by consciousness. Therefore, the ancient teachers all said that the two dharmas are seeds for each other. These two dharmas refer to mind and the body with sense faculties. Venerable Sthavira Vasumitra said in his question treatise, 'If one believes that there is no consciousness at all in the Cessation Samadhi, there will be such a fault.' I say that there is still subtle consciousness in the Cessation Samadhi, so there is no such fault. Venerable Ghoshaka said, 'This is not reasonable. Why? If there is still consciousness in this samadhi, then due to the combination of the three, there must be contact. Due to contact as a condition, there should be feeling and perception. Just as the World Honored One said, 'Mind and dharma are the conditions for the arising of consciousness. The combination of the three, contact, simultaneously arises with feeling, perception, and volition.' Then in this samadhi, feeling, perception, etc., should also not cease.' If it is said that, as the sutra says, feeling conditions craving, but Arhats, although they have various feelings, do not generate craving. Contact should also be like this; not all contact is a condition for feeling, etc. This analogy is not valid because there is a difference. The sutra itself distinguishes, saying that only the various feelings born of ignorant contact are the conditions for the arising of craving. There has never been a distinction saying that contact can give rise to feeling, so there is a difference. Due to this reason, the Vaibhashikas say that all the minds in the Cessation Samadhi...
滅。若都無心如何名定。此令大種平等行故說名為定。或由心力平等至此故名為定。如是二定為是實有。為是假有。應言實有。能遮礙心令不生故。有說。此證理不應然。由前定心能遮礙故。謂前定心與所餘心相違而起。由此起故。唯令余心暫時不轉。此能引發違心所依令相續故。唯不轉位假立為定。無別實體。此唯不轉分位假定。入前出后兩位皆無。故假說此是有為攝。或即所依由定心引令如是起。假立為定。應知無想亦復如是。謂由前心與所餘心。相違而起。由此起故。唯令余心暫時不轉。唯不轉位假立無想。余說如前。此非善說違我宗故。已辯二定。命根者何。頌曰。
命根體即壽 能持暖及識
論曰。命體即壽。故對法言。云何命根。謂三界壽。此復未了。何法名壽。謂有別法能持暖識說名為壽。故世尊言。
壽暖及與識 三法捨身時 所捨身僵仆 如木無思覺
故有別法。能持暖識相續住因說名為壽。若爾此壽何法能持。即暖及識還持此壽。若爾三法更互相持。相續轉故。何法先滅。由此滅故餘二隨滅。是則此三應常無謝。既爾此壽應業能持。隨業所引相續轉故。若爾何緣不許唯業。能持暖識而須壽耶。理不應然。勿一切識從始至終恒異熟故。既爾應言業能持暖暖復持識。何
【現代漢語翻譯】 現代漢語譯本 滅（涅槃）。如果完全沒有心，如何稱之為『定』（Samadhi）？因為這使得『大種』（四大元素）平等執行，所以稱之為『定』。或者由於心的力量平等達到這種狀態，所以稱之為『定』。這兩種『定』是真實存在，還是假想存在？應該說是真實存在，因為它們能夠阻止心念產生。有人說，這種論證不應該成立，因為之前的『定』心也能起到阻止作用。也就是說，之前的『定』心與其餘的心念相違背而生起。由於這種生起，僅僅使得其餘的心念暫時停止運轉。這種能夠引發與心念相違背的所依，使其相續不斷，僅僅是不運轉的狀態被假立為『定』，沒有別的實體。這僅僅是不運轉的分位假立的『定』，進入之前和出來之後兩種狀態都沒有，所以假說這是有為法所攝。或者就是所依，由於『定』心的引導使其如此生起，假立為『定』。應該知道『無想』（Asamjna）也是如此。也就是說，由於之前的『心』與其餘的『心』相違背而生起。由於這種生起，僅僅使得其餘的『心』暫時停止運轉。僅僅是不運轉的狀態被假立為『無想』。其餘的說法如前所述。這不是正確的說法，因為它違背了我的宗義。已經辨析了兩種『定』。什麼是『命根』（Jivitendriya）呢？頌曰： 『命根』的本體就是『壽』（Ayu），能夠保持『暖』（Usma）和『識』（Vijnana）。 論曰：『命』的本體就是『壽』。所以《對法》（Abhidharma）中說：什麼是『命根』？就是三界的『壽』。這又沒有說清楚，什麼法叫做『壽』？就是有別的法能夠保持『暖』和『識』，這叫做『壽』。所以世尊說： 『壽』、『暖』以及『識』，這三種法捨棄身體時，所捨棄的身體僵硬倒下，像木頭一樣沒有思覺。 所以有別的法，能夠保持『暖』和『識』相續存在的因，這叫做『壽』。如果這樣，那麼這個『壽』是什麼法能夠保持呢？就是『暖』和『識』反過來保持這個『壽』。如果這樣，那麼這三種法互相保持，相續運轉，那麼什麼法先滅呢？由於這個滅了，其餘兩種也隨著滅。那麼這三種法應該永遠不會消失。既然這樣，那麼這個『壽』應該由『業』（Karma）來保持，隨著『業』所引導的相續運轉。如果這樣，那麼為什麼不允許只有『業』能夠保持『暖』和『識』，而需要『壽』呢？道理不應該是這樣，不要讓一切『識』從始至終都是恒常的異熟果。既然這樣，應該說『業』能夠保持『暖』，『暖』又保持『識』，為什麼呢？
【English Translation】 English version Extinction (Nirodha). If there is no mind at all, how is it called 'Samadhi' (concentration)? Because it causes the 'Mahabhutas' (four great elements) to function equally, it is called 'Samadhi'. Or because the power of the mind equally reaches this state, it is called 'Samadhi'. Are these two 'Samadhis' real or imaginary? They should be said to be real, because they can prevent thoughts from arising. Some say that this argument should not stand, because the previous 'Samadhi' mind can also prevent them. That is, the previous 'Samadhi' mind arises in opposition to the remaining thoughts. Because of this arising, it only causes the remaining thoughts to temporarily cease functioning. This can induce the basis of what is contrary to the mind, causing it to continue. Only the state of non-functioning is hypothetically established as 'Samadhi', without any other entity. This is only the hypothetical 'Samadhi' of the non-functioning state, which does not exist in the states before entering and after exiting, so it is hypothetically said to be included in conditioned phenomena. Or it is the basis itself, which is induced by the 'Samadhi' mind to arise in this way, hypothetically established as 'Samadhi'. It should be known that 'Asamjna' (non-perception) is also the same. That is, because the previous 'mind' arises in opposition to the remaining 'minds'. Because of this arising, it only causes the remaining 'minds' to temporarily cease functioning. Only the state of non-functioning is hypothetically established as 'Asamjna'. The remaining statements are as before. This is not a correct statement, because it contradicts my doctrine. The two 'Samadhis' have already been distinguished. What is 'Jivitendriya' (life faculty)? The verse says: The essence of 'Jivitendriya' is 'Ayu' (lifespan), which can maintain 'Usma' (warmth) and 'Vijnana' (consciousness). The treatise says: The essence of 'life' is 'lifespan'. Therefore, the 'Abhidharma' says: What is 'Jivitendriya'? It is the 'lifespan' of the three realms. This is not clear enough. What dharma is called 'lifespan'? It is that there is another dharma that can maintain 'warmth' and 'consciousness', which is called 'lifespan'. Therefore, the World Honored One said: When 'lifespan', 'warmth', and 'consciousness', these three dharmas abandon the body, the abandoned body becomes stiff and falls, like wood without thought or perception. Therefore, there is another dharma that can maintain the cause of the continuous existence of 'warmth' and 'consciousness', which is called 'lifespan'. If so, then what dharma can maintain this 'lifespan'? It is 'warmth' and 'consciousness' that in turn maintain this 'lifespan'. If so, then these three dharmas maintain each other, continuously functioning. Then which dharma ceases first? Because this ceases, the other two also cease with it. Then these three dharmas should never disappear. Since this is the case, then this 'lifespan' should be maintained by 'Karma', continuously functioning according to the guidance of 'Karma'. If so, then why is it not allowed that only 'Karma' can maintain 'warmth' and 'consciousness', and 'lifespan' is needed? The reasoning should not be like this, lest all 'consciousness' from beginning to end is always a constant, different result. Since this is the case, it should be said that 'Karma' can maintain 'warmth', and 'warmth' in turn maintains 'consciousness'. Why?
須此壽。如是識在無色界中應無能持。彼無暖故。應言彼識業為能持。豈得隨情數為轉計。或說此識唯暖能持。或復說言唯業持識。又前已說。前說者何。謂前說言。勿一切識從始至終皆是異熟。是故定應許有別法。能持暖識說名為壽。今亦不言全無壽體。但說壽體非別實物。若爾何法說名壽體。謂三界業所引同分住時勢分說為壽體。由三界業所引同分住時勢分相續決定隨應住時。爾所時住故。此勢分說為壽體。如谷種等所引乃至熟時勢分。又如放箭所引乃至住時勢分。有謂有行是德差別依箭等生由彼力故。乃至未墮恒行不息。彼體一故。無障礙故。往趣余方急緩至時分位差別應不得有。又應畢竟無墮落時。若謂由風所障礙故。應初即墮或無墮時。能障礙風無差別故。有別實物能持暖識名為壽體。是說為善。為壽盡故死為更有餘因。施設論說。有壽盡故死非福盡故死廣作四句。第一句者。感壽異熟業力盡故。第二句者。感富樂果業力盡故。第三句者。能感二種業俱盡故。第四句者。不能避脫抂橫緣故。又亦應言舍壽行故。壽盡位中福盡于死無復功能。故俱盡時有死說為俱盡故死。發智論說。此壽當言隨相續轉。為復當言一起便住。欲纏有情不入無想定不入滅盡定。當言此壽隨相續轉。若入無想定若入滅盡定及色無色纏
【現代漢語翻譯】 現代漢語譯本 須此壽（壽命）。如果這樣，識（意識）在無（空無）中應該沒有能力維持。因為它沒有暖（溫度）。應該說，是業（karma）在維持這個識。怎麼能隨意地根據自己的想法來推測呢？或者說，這個識只有暖才能維持。或者又說，只有業才能維持識。而且前面已經說過了。前面說什麼了呢？前面說過，不要認為所有的識從始至終都是異熟（果報）。所以一定要承認有別的法（dharma），能夠維持暖識，這叫做壽（壽命）。現在也不是說完全沒有壽體（壽命的本體），只是說壽體不是別的實物。如果這樣，什麼法叫做壽體呢？就是三界（欲界、色界、無色界）的業所引發的同分（眾生共業所感的部分）的住時勢分（住留的時間和狀態），這叫做壽體。由於三界的業所引發的同分，它的住留時間是連續不斷的，並且是決定好的，應該住留多久，就住留多久。所以這個勢分叫做壽體。就像谷種等所引發的，直到成熟時的勢分。又像射出去的箭所引發的，直到停止時的勢分。有人認為，有行（行為）是德（功德）的差別，依靠箭等產生，由於它的力量，直到沒有掉落之前，一直執行不息。因為它的本體是一樣的，沒有障礙，所以往其他方向的快慢和到達的時間位置的差別，應該不會有。而且應該永遠沒有掉落的時候。如果說由於風的阻礙，所以會掉落，那麼應該一開始就掉落，或者永遠不會掉落。因為能夠阻礙的風是沒有差別的。有別的實物能夠維持暖識，這叫做壽體，這樣說是好的。是因為壽盡了才死，還是有其他的因素？《施設論》說，有因為壽盡而死，不是因為福盡而死，廣泛地說了四種情況。第一種情況是，感受壽命的異熟業的力量用盡了。第二種情況是，感受富樂果（富裕快樂的果報）的業的力量用盡了。第三種情況是，能夠感受兩種果報的業都用盡了。第四種情況是，不能避免意外的橫禍。而且也應該說，是因為捨棄了壽命的行（行為）。在壽命將盡的時候，福盡對於死亡沒有作用。所以兩種都用盡的時候，有死亡，這叫做因為兩種都用盡而死。《發智論》說，這個壽（壽命）應該說是隨著相續（連續不斷）而流轉，還是應該說是一開始就住留下來？欲纏（被慾望束縛）的有情（眾生），不進入無想定（沒有思想的禪定），不進入滅盡定（滅盡一切感受和思想的禪定），應該說這個壽是隨著相續而流轉的。如果進入無想定，如果進入滅盡定，以及色（色界）、無色纏（無色界）
【English Translation】 English version Thus, this Ayu (lifespan). If so, consciousness (Vijnana) in nothingness (absence) should have no ability to sustain itself, because it lacks warmth (Ushna). It should be said that Karma (action) sustains this consciousness. How can one arbitrarily speculate according to one's own ideas? Or it is said that only warmth can sustain this consciousness. Or again, it is said that only Karma sustains consciousness. Moreover, it has already been said before. What was said before? It was said before, do not think that all consciousness from beginning to end is Vipaka (result of actions). Therefore, it must be admitted that there is another Dharma (principle) that can sustain warmth-consciousness, which is called Ayu (lifespan). Now, it is not said that there is no Ayu-substance (the essence of lifespan) at all, but it is said that the Ayu-substance is not a separate real entity. If so, what Dharma is called Ayu-substance? It is the time-momentum-portion (duration and state of existence) of the common-share (portion of beings' shared karma) induced by the Karma of the three realms (Desire Realm, Form Realm, Formless Realm), which is called Ayu-substance. Because the common-share induced by the Karma of the three realms, its duration is continuous and determined, and it stays as long as it should stay. Therefore, this momentum-portion is called Ayu-substance. Just like the momentum-portion induced by grain seeds, etc., until maturity. Also like the momentum-portion induced by an arrow shot, until it stops. Some believe that action (Karma) is the difference of merit (virtue), arising from arrows, etc., and due to its power, it continues to run without stopping until it falls. Because its essence is the same, and there is no obstacle, the differences in speed and the time and position of arrival in other directions should not exist. And there should never be a time of falling. If it is said that it falls due to the obstruction of the wind, then it should fall from the beginning, or never fall. Because the wind that can obstruct is no different. It is good to say that there is another real entity that can sustain warmth-consciousness, which is called Ayu-substance. Is it because the lifespan is exhausted that one dies, or are there other factors? The 'Establishment Treatise' says that there are deaths due to the exhaustion of lifespan, not deaths due to the exhaustion of merit, and it extensively discusses four situations. The first situation is that the power of the Vipaka-Karma (resultant action) that feels lifespan is exhausted. The second situation is that the power of the Karma that feels the fruit of wealth and happiness is exhausted. The third situation is that the Karma that can feel both kinds of fruits is exhausted. The fourth situation is that one cannot avoid unexpected misfortunes. And it should also be said that it is because of abandoning the action (Karma) of lifespan. When lifespan is about to end, the exhaustion of merit has no effect on death. Therefore, when both are exhausted, there is death, which is called death due to the exhaustion of both. The 'Knowledge Treatise' says, should this Ayu (lifespan) be said to flow continuously, or should it be said to stay from the beginning? Sentient beings (Sattvas) bound by desire (Kama), who do not enter the No-Thought Concentration (Asanjnasamadhi), and do not enter the Cessation Concentration (Nirodhasamadhi), it should be said that this Ayu flows continuously. If one enters the No-Thought Concentration, if one enters the Cessation Concentration, and the Form (Rupa) and Formless (Arupa) attachments
一切有情。當言此壽一起便住。彼言何義。若所依身可損害故壽隨損害。是名第一隨相續轉。若所依身不可損害如起而住。是名第二一起便住。迦濕彌羅國毗婆沙師言。初顯有障。后顯無障。由此決定有非時死。故契經說。有四得自體。謂有得自體唯可自害非可他害。廣作四句。唯可自害非他害者。謂生欲界戲忘念天意憤恚天。彼由發起增上喜怒。是故於彼殞沒非余。又應說諸佛自般涅槃故。唯可他害非自害者。謂處胎卵諸有情類。俱可害者。謂余多分欲界有情。俱非害者。謂在中有色無色界一切有情及在欲界一分有情。如那落迦北俱盧洲。正住見道慈定滅定。及無想定王仙佛使。佛所記別達弭羅嗢怛羅。殑耆羅長者子耶舍鳩磨羅時婆。最後身菩薩。及此菩薩母懷菩薩胎時。一切轉輪王。及此輪王母懷輪王胎時。若爾何故契經中言。大德何等有情所得自體非可自害非可他害。舍利子。謂在非想非非想處受生有情。傳說。所餘無色靜慮所得自體。可為自地聖道所害亦上他地近分所害。有頂自上二害俱無。是故說為俱非可害。豈不有頂亦為他地聖道所害應名他害。如是應說舉后顯初。如或有處舉初顯后。或復有處舉后顯初。云何有處舉初顯后。如契經說。如梵眾天是名第一樂生天。云何有處舉后顯初。如契經說。如極光凈
天是名第二樂生天。彼經如聲顯譬喻義。可作是說。舉一顯余。喻法舉一顯同類故。此無如聲不可例彼。若顯喻義方得有如聲。是則如聲余經應不有。如余經說。有色有情身異想異如人一分天是第一識住。故知非喻亦有如聲。傍論且止。已辯命根。諸相者何。頌曰。
相謂諸有為 生住異滅性
論曰。由此四種是有為相法。若有此應是有為。與此相違是無為法。此于諸法能起名生。能安名住。能衰名異。能壞名滅。性是體義。豈不經說有三有為之有為相。於此經中應說有四。不說者何。所謂住相。然經說住異。是此異別名。如生名起滅名為盡。如是應知。異名住異。若法令行三世遷流。此經說為有為之相。令諸有情生厭畏故。謂彼諸行生力所遷。令從未來流入現在。異及滅相力所遷迫。令從現在流入過去。令其衰異及壞滅故。傳說。如有人處稠林。有三怨敵欲為損害。一從稠林牽之令出。一衰其力。一壞命根。三相於行應知亦爾。住于彼行攝受安立。常樂與彼不相舍離。故不立在有為相中。又無為法有自相住。住相濫彼故經不說。有謂。此經說住與異總合為一名住異相。何用如是總合說為。住是有情所愛著處。為令厭舍與異合說。如示黑耳與吉祥俱。是故定有四有為相。此生等相既是有為。應更別有生等
【現代漢語翻譯】 現代漢語譯本： 天是指名為第二樂生天（Devaloka）。該經文如同聲音一樣顯現譬喻的意義，可以這樣理解：舉出一個例子來顯示其餘的例子，用比喻的方法舉出一個例子來顯示同類的例子。這裡沒有像聲音一樣的東西，不能用它來比擬其他事物。如果顯示譬喻的意義，才能有像聲音一樣的說法。如果是這樣，那麼像聲音一樣的說法在其他經文中就不應該存在。如同其他經文所說，有色有情的眾生，他們的身體不同，想法也不同，就像人類的一部分天界眾生，是第一識住（Vijnana-sthiti）。因此可知，並非只有比喻才有像聲音一樣的說法。旁論就此停止。已經辨析了命根（Jivitindriya）。什麼是諸相（Laksana）呢？頌文說： 『相是指諸有為法（Samksrita-dharma），即生（Jati）、住（Sthiti）、異（Anyathatva）、滅（Nirodha）的性質。』 論述：由於這四種是有為法的相。如果存在這四種相，就應該是有為法。與這四種相相反的就是無為法（Asamskrita-dharma）。這四種相對於諸法，能夠產生作用叫做生，能夠安住叫做住，能夠衰弱叫做異，能夠壞滅叫做滅。性質是本體的意義。難道經中不是說有三種有為法的有為相嗎？在這部經中應該說有四種。為什麼不說呢？所說的住相。然而經中說住異，這是異的別名，如同生叫做起，滅叫做盡。應該這樣理解。異就是住異。如果法令執行，三世遷流，這部經就說這是有為的相，爲了讓眾生產生厭惡和畏懼。所說的那些諸行，被生的力量所牽引，讓它們從未來流入現在。異和滅相的力量所牽迫，讓它們從現在流入過去，讓它們衰弱變化和壞滅。傳說，如同有人身處茂密的森林，有三個怨敵想要加害於他，一個從茂密的森林中把他拉出來，一個衰弱他的力量，一個破壞他的命根。應該知道，這三種相對於諸行也是如此。住對於那些諸行，攝受安立，常常樂於與它們不相舍離，所以不把它立在有為相中。而且無為法有自相住，住相容易與無為法混淆，所以經中沒有說。有人說，這部經把住和異總合起來，稱為住異相。為什麼要這樣總合起來說呢？住是有情所愛著的地方，爲了讓眾生厭惡捨棄，所以與異合起來說，如同展示黑色的耳朵與吉祥的事物在一起。因此，一定有四種有為相。這生等相既然是有為法，應該另外有生等相。
【English Translation】 English version: 『Heaven』 refers to the second Devaloka (Realm of Gods) named Loka-sukha-utpada-deva (Heaven of Joyful Creation). This sutra, like a sound, reveals the meaning of metaphor. It can be understood as follows: by citing one example, the rest are revealed; using the method of analogy, one example is cited to reveal similar examples. Here, there is nothing like sound, so it cannot be used to compare with other things. Only when the meaning of metaphor is revealed can there be a saying like sound. If this is the case, then the saying like sound should not exist in other sutras. As other sutras say, sentient beings with form and feelings, their bodies are different, and their thoughts are also different, just like a portion of the beings in the heavenly realms, which is the first Vijnana-sthiti (Abode of Consciousness). Therefore, it can be known that it is not only metaphors that have sayings like sound. Let's stop the digression here. The Jivitindriya (Life Faculty) has already been distinguished. What are the Laksana (Characteristics)? The verse says: 『Characteristics refer to all Samksrita-dharma (conditioned dharmas), namely the nature of Jati (birth), Sthiti (duration), Anyathatva (change), and Nirodha (cessation).』 Treatise: Because these four are the characteristics of conditioned dharmas. If these four characteristics exist, it should be a conditioned dharma. What is contrary to these four characteristics is Asamskrita-dharma (unconditioned dharma). These four characteristics, in relation to all dharmas, can produce the function called birth, can abide called duration, can weaken called change, and can decay called cessation. Nature is the meaning of essence. Isn't it said in the sutra that there are three conditioned characteristics of conditioned dharmas? In this sutra, there should be four. Why not say it? What is said is the characteristic of duration. However, the sutra says duration and change, which is another name for change, just as birth is called arising, and cessation is called ending. It should be understood in this way. Change is duration and change. If the law operates and the three times flow, this sutra says that this is the characteristic of the conditioned, in order to make sentient beings generate aversion and fear. What is said are those actions, which are pulled by the power of birth, causing them to flow from the future into the present. The power of the characteristics of change and cessation compels them to flow from the present into the past, causing them to weaken, change, and decay. Legend has it that if someone is in a dense forest, there are three enemies who want to harm him, one pulls him out of the dense forest, one weakens his strength, and one destroys his life force. It should be known that these three characteristics are also the same for actions. Duration, in relation to those actions, receives and establishes them, and is always happy to not separate from them, so it is not established in the conditioned characteristics. Moreover, unconditioned dharmas have self-characteristic duration, and the characteristic of duration is easily confused with unconditioned dharmas, so it is not mentioned in the sutra. Some say that this sutra combines duration and change and calls it the characteristic of duration and change. Why combine them in this way? Duration is the place where sentient beings are attached, so in order to make sentient beings disgusted and abandon it, it is combined with change, just like showing black ears together with auspicious things. Therefore, there are definitely four conditioned characteristics. Since these characteristics of birth, etc., are conditioned dharmas, there should be other characteristics of birth, etc.
四相。若更有相便致無窮。彼復有餘生等相故。應言更有。然非無窮。所以者何。頌曰。
此有生生等 於八一有能
論曰。此謂前說四種本相。生生等者。謂四隨相。生生住住異異滅滅。諸行有為由四本相。本相有為由四隨相。豈不本相如所相法一一應有四種隨相。此復各四展轉無窮。無斯過失。四本四隨於八於一功能別故。何謂功能。謂法作用或謂士用。四種本相一一皆於八法有用。四種隨相一一皆於一法有用。其義云何。謂法生時並其自體九法俱起。自體為一相隨相八。本相中生除其自性生餘八法。隨相生生於九法內唯生本生。謂如雌雞有生多子有唯生一。生與生生生八生一其力亦爾。本相中住亦除自性住餘八法。隨相住住於九法中唯住本住。異及滅相隨應亦爾。是故生等相復有相。隨相唯四無無窮失。經部師說何緣如是分析虛空。非生等相有實法體如所分別。所以者何。無定量故。謂此諸相非如色等有定現比或至教量證體實有。若爾何故契經中言有為之起亦可了知。盡及住異亦可了知。天愛汝等執文迷義。薄伽梵說義是所依。何謂此經所說實義。謂愚夫類無明所盲。於行相續執我我所。長夜于中而生耽著。世尊為斷彼執著故顯行相續體是有為及緣生性。故作是說。有三有為之有為相。非顯諸行一
【現代漢語翻譯】 現代漢語譯本：四相（生的四種狀態）。如果還有其他的相，就會導致無窮無盡。因為它們還會有其他的生等相，所以應該說還有其他的相。然而，這並非無窮無盡。為什麼呢？頌文說：
『此有生生等，於八一有能』
論述：這裡所說的『此』，是指前面所說的四種本相（四種根本的性質）。『生生等』，是指四種隨相（伴隨的性質）：生生、住住、異異、滅滅。諸行（所有事物）的有為法（因緣和合的事物）由四種本相產生，本相的有為法由四種隨相產生。難道不是本相就像所相法一樣，每一個都應該有四種隨相嗎？這樣一來，每一個又各有四種，豈不是會展轉無窮嗎？不會有這樣的過失，因為四種本相和四種隨相，在八法和一法上的功能是不同的。什麼是功能呢？就是指法的作用，或者說是士用（作用）。四種本相，每一種都對八法有用；四種隨相，每一種都對一法有用。這是什麼意思呢？就是說，法產生的時候，連同它自身，共有九法同時生起。自體（自身）為一，相隨相（伴隨的性質）為八。本相中的生，除了它自身的生之外，還會生起其餘的八法。隨相中的生生，在九法之內，只會生起本生（根本的生）。就像母雞雖然能生很多蛋，但有的只能生出一個小雞。生和生生，一個是生八個，一個是生一個，它們的效力也是如此。本相中的住，也除了它自身的住之外，還會住于其餘的八法。隨相中的住住，在九法中，只會住于本住（根本的住）。異相和滅相，也應該如此理解。所以，生等相（生的狀態）再有相（伴隨的性質），隨相只有四種，不會有無窮無盡的過失。
經部師說：為什麼要把虛空分析成這樣呢？生等相併沒有像所分析的那樣有真實的法體。為什麼呢？因為沒有定量（確定的量）。就是說，這些相不像色等一樣，有確定的現量（現證）、比量（比證）或者至教量（聖言量）來證明它的實體是真實存在的。如果這樣，為什麼契經中說『有為之起亦可了知，盡及住異亦可了知』呢？天愛（對愚人的稱呼）啊，你們是執著文字而迷惑了義理。薄伽梵（世尊）說，義理才是應該依靠的。這部經所說的真實義理是什麼呢？就是說，愚夫之類的人，被無明所矇蔽，對於行（事物）的相續執著於我、我所（屬於我的），長夜（長久的時間）都在其中產生貪戀執著。世尊爲了斷除他們的執著，所以才顯示行相續的體是有為法以及緣生性（依靠因緣而生起的性質），所以才這樣說。有三種有為法的有為相，而不是顯示諸行（所有事物）的單一性。
【English Translation】 English version: The four characteristics (of existence). If there were more characteristics, it would lead to infinity, because there would be further characteristics such as arising. Therefore, it should be said that there are more characteristics. However, it is not infinite. Why? The verse says:
'This has arising, etc., in eight, one has the ability.'
Commentary: 'This' refers to the four fundamental characteristics mentioned earlier. 'Arising, etc.' refers to the four secondary characteristics: arising-arising, abiding-abiding, changing-changing, ceasing-ceasing. Conditioned phenomena (saṃskṛta-dharma) arise from the four fundamental characteristics, and the conditioned nature of the fundamental characteristics arises from the four secondary characteristics. Shouldn't each of the fundamental characteristics have four secondary characteristics, just like the characterized dharma? If each of these has four more, wouldn't it lead to infinite regress? There is no such fault because the four fundamental and four secondary characteristics have different functions in relation to eight dharmas and one dharma. What is function? It refers to the action of a dharma, or its effect. Each of the four fundamental characteristics is useful for eight dharmas; each of the four secondary characteristics is useful for one dharma. What does this mean? It means that when a dharma arises, nine dharmas arise simultaneously, including itself. The self-nature is one, and the secondary characteristics are eight. In the fundamental characteristic of arising, apart from its own arising, it gives rise to the other eight dharmas. In the secondary characteristic of arising-arising, within the nine dharmas, it only gives rise to the fundamental arising. It is like a hen that can lay many eggs, but some can only hatch one chick. Arising and arising-arising, one gives rise to eight, and the other gives rise to one; their power is also like that. In the fundamental characteristic of abiding, apart from its own abiding, it also abides in the other eight dharmas. In the secondary characteristic of abiding-abiding, within the nine dharmas, it only abides in the fundamental abiding. The characteristics of change and cessation should be understood similarly. Therefore, the characteristics of arising, etc., have further characteristics, but the secondary characteristics are only four, so there is no fault of infinite regress.
The Sautrāntika (a Buddhist school) says: Why analyze space like this? The characteristics of arising, etc., do not have a real dharma-nature like what is being analyzed. Why? Because there is no fixed measure. That is, these characteristics, unlike form, etc., do not have a definite perception, inference, or authoritative teaching to prove that their substance is real. If so, why does the scripture say, 'The arising of conditioned phenomena can be known, and cessation, abiding, and change can also be known'? O beloved of the gods (a term for fools), you are attached to the words and confused about the meaning. The Blessed One (Bhagavan) said that meaning is what should be relied upon. What is the true meaning of this scripture? It means that foolish beings, blinded by ignorance, are attached to the continuity of phenomena (saṃtāna) as 'I' and 'mine,' and for a long night (long time) they generate attachment and clinging to it. The World Honored One (Śākyamuni Buddha), in order to cut off their attachment, reveals that the nature of the continuity of phenomena is conditioned (saṃskṛta) and arises from conditions (pratītyasamutpāda), and therefore says this. There are three conditioned characteristics of conditioned phenomena, not to show the singularity of all phenomena.
剎那中具有三相。由一剎那起等三相不可知故。非不可知應立為相。故彼契經復作是說。有為之起亦可了知。盡及住異亦可了知。然經重說有為言者。令知此相表是有為。勿謂此相表有為有如居白鷺表水非無。亦勿謂表有為善惡如童女相表善非善。諸行相續初起名生。終盡位中說名為滅。中間相續隨轉名住。此前後別名為住異。世尊依此說難陀言。是善男子善知受生。善知受住及善知受衰異壞滅。故說頌言。
相續初名生 滅謂終盡位 中隨轉名住 住異前後別
復有頌言。
本無今有生 相續隨轉住 前後別住異 相續斷名滅
又有頌言。
由諸法剎那 無住而有滅 彼自然滅故 執有住非理
是故唯于相續說住。由斯對法所說理成。故彼論言。云何名住。謂一切行已生未滅。非生已不滅名剎那法性。雖發智論作如是說。於一心中誰起謂生。誰盡謂死。誰住異謂老。而彼論文依眾同分相續心說。非一剎那。又一一剎那諸有為法。離執實有物四相亦成。云何得成。謂一一念本無今有名生。有已還無名滅。後後剎那嗣前前起名為住。即彼前後有差別故名住異。於前后念相似生時。前後相望非無差別。彼差別相云何應知。謂金剛等有擲未擲。及強力擲與弱力擲速遲墮落
【現代漢語翻譯】 現代漢語譯本 剎那（Kshana，極短的時間單位）中具有生、住、異三相。因為從一個剎那開始，生、住、異這三相是不可知的。如果不可知，就不應被立為相。所以，那部契經（Sutra，佛經）又這樣說：『有為法（conditioned phenomena）的生起是可以瞭解的，它的滅盡和住異也是可以瞭解的。』然而，經中重複說『有為』二字，是爲了讓人知道這些相表明是有為法，不要認為這些相表明有為法，就像白鷺棲息表明有水並非沒有一樣。也不要認為表明有為法的善與惡，就像童女的相貌表明善與非善一樣。諸行（Samskara，一切事物）相續的最初生起叫做『生』，最終滅盡的狀態中叫做『滅』，中間相續隨之轉變叫做『住』，這前後之間的差別叫做『住異』。世尊（Bhagavan，佛的尊稱）依據此理對難陀（Nanda，人名）說：『這位善男子善於瞭解受的生，善於瞭解受的住，以及善於瞭解受的衰異壞滅。』所以說了這首偈頌： 『相續的最初叫做生，滅是指最終滅盡的狀態，中間隨之轉變叫做住，住異是指前後之間的差別。』 又有偈頌說： 『本來沒有現在有叫做生，相續隨之轉變叫做住，前後有差別叫做住異，相續斷絕叫做滅。』 又有偈頌說： 『由於諸法（Dharma，佛法）的剎那生滅，沒有常住而只有滅，因為它們自然滅亡，所以執著有常住是不合理的。』 因此，只是在相續中說『住』。由此，《對法》（Abhidharma，阿毗達摩）所說的道理成立。所以那部論典說：『什麼叫做住？』是指一切行（Samskara，一切事物）已經生起但尚未滅盡。並非生起后不滅盡叫做剎那法性。雖然《發智論》（Jnanaprasthana，論名）這樣說：『在一個心中，誰是生起？叫做生。誰是滅盡？叫做死。誰是住異？叫做老。』但那部論文是依據眾同分（Nikayasabhaga，眾生的共業）相續的心來說的，不是指一個剎那。而且，每一個剎那的諸有為法，離開執著實有的事物，四相（生、住、異、滅）也能成立。怎樣才能成立呢？是指每一個念頭本來沒有現在有，叫做生；有了之後又消失，叫做滅；後後的剎那繼承前前的生起，叫做住；即是前後之間有差別，所以叫做住異。在前後念頭相似生起的時候，前後相互比較並非沒有差別。那差別相應該如何瞭解呢？就像金剛（Vajra，金剛石）等有拋擲和未拋擲，以及強力拋擲和弱力拋擲，快速墜落和緩慢墜落。
【English Translation】 English version A kshana (Kshana, an extremely short unit of time) possesses three characteristics: arising, abiding, and ceasing. Because these three characteristics—arising, abiding, and ceasing—are imperceptible from a single kshana, they should not be established as characteristics if they are imperceptible. Therefore, that Sutra (Sutra, Buddhist scripture) further states: 'The arising of conditioned phenomena (Samskara, all things) can be understood, and their cessation and change can also be understood.' However, the repetition of the word 'conditioned' in the scripture is to make people aware that these characteristics indicate conditioned phenomena. Do not think that these characteristics indicate conditioned phenomena in the same way that the presence of egrets indicates the presence of water, which is not absent. Nor should you think that they indicate the good and evil of conditioned phenomena in the same way that a maiden's appearance indicates good and non-good. The initial arising of the continuous flow of all things (Samskara, all things) is called 'arising'; the state of final cessation is called 'ceasing'; the continuous transformation in between is called 'abiding'; and the difference between the before and after is called 'change.' Based on this principle, the World Honored One (Bhagavan, an honorific title for the Buddha) said to Nanda (Nanda, a personal name): 'This good man is skilled at understanding the arising of sensation, skilled at understanding the abiding of sensation, and skilled at understanding the decay, change, and destruction of sensation.' Therefore, this verse was spoken: 'The initial part of the continuum is called arising, ceasing refers to the state of final cessation, the transformation in between is called abiding, and change refers to the difference between the before and after.' Another verse says: 'Originally non-existent, now existent is called arising; the continuous transformation is called abiding; the difference between the before and after is called change; and the interruption of the continuum is called ceasing.' Another verse says: 'Due to the momentary arising and ceasing of all dharmas (Dharma, Buddhist teachings), there is no permanence, only cessation. Because they naturally cease, it is unreasonable to cling to the idea of permanence.' Therefore, 'abiding' is only spoken of in the context of continuity. From this, the principle stated in the Abhidharma (Abhidharma, scholastic treatises) is established. Therefore, that treatise says: 'What is called abiding?' It refers to all things (Samskara, all things) that have already arisen but have not yet ceased. It is not that which arises and does not cease that is called the nature of a kshana. Although the Jnanaprasthana (Jnanaprasthana, title of a treatise) says: 'In one mind, who is arising? It is called arising. Who is ceasing? It is called death. Who is changing? It is called aging.' But that treatise speaks based on the mind of the continuous flow of shared karma (Nikayasabhaga, the shared karma of beings), not referring to a single kshana. Moreover, for each and every kshana of conditioned phenomena, apart from clinging to the idea of truly existing things, the four characteristics (arising, abiding, change, and ceasing) can also be established. How can they be established? It refers to each and every thought that was originally non-existent but is now existent, which is called arising; having existed, it then disappears, which is called ceasing; the subsequent kshana inherits the arising of the previous kshana, which is called abiding; that is, there is a difference between the before and after, so it is called change. When similar thoughts arise one after another, there is still a difference between the before and after. How should that difference be understood? It is like a diamond (Vajra, diamond) that is either thrown or not thrown, and a strong throw versus a weak throw, a fast fall versus a slow fall.
時差別故。大種轉變差別義成。諸行相似相續生時。前後相望無多差別。故雖有異而見相似。若爾最後聲光剎那及涅槃時最後六處無後念故應無住異。是則所立相應不遍有為。此不說住為有為相。其義云何。謂住之異故。若有住亦必有異。由此立相無不遍失。然此經中世尊所說。有為之相略顯示者。謂有為法本無今有。有已還無及相續住。即此前後相望別異。此中何用生等別物。云何所相法即立為能相。如何大士相非異於大士。角犎𩑶蹄尾牛相非異牛。又如堅等地等界相非異地等。遠見上升知是煙相非異煙體。此有為相理亦應然。雖了有為色等自性。乃至未了先無後無相續差別。仍未知彼體是有為故非彼性即有為相。然非離彼性有生等實物。若離有為色等自性。有生等物復何非理。一法一時應即生住衰異壞滅許俱有故。此難不然。用時別故。謂生作用在於未來。現在已生不更生故。諸法生已正現在時。住等三相作用方起。非生用時有餘三用。故雖俱有而不相違。且應思擇。未來法體為有為無。然後可成生於彼位有用無用。設許未來生有作用。如何成未來。應說未來相。法現在時生用已謝。如何成現在應說現在相。又住等三用俱現在應一法體一剎那中即有安住衰異壞滅。若時住相能住此法。即時異滅能衰壞者。爾時此法
【現代漢語翻譯】 現代漢語譯本 因為時間上的差別，所以四大種（地、水、火、風）的轉變才會有差別，這個意義才能成立。各種行（事物）以相似的方式相續產生時，前後相互觀察沒有太大的差別，所以雖然有差異，但看起來相似。 如果這樣說，那麼最後的聲光剎那以及涅槃時最後的六處（眼、耳、鼻、舌、身、意）因為沒有後續的念頭，應該就沒有『住』和『異』（變化）。這樣的話，所建立的『相應』（有為法的特徵）就不能普遍適用於所有有為法。這裡沒有說『住』是有為法的特徵，這是什麼意思呢？意思是說，因為『住』的差異，所以如果有『住』，就一定有『異』。因此，用這個來建立有為法的特徵，沒有不失效的。 然而，這部經中世尊所說的有為法的特徵，略微顯示的是：有為法本來沒有，現在有了；有了之後又會消失，並且相續存在。這就是前後相互觀察的差別。這裡為什麼還要用生、住、異、滅等其他的概念呢？ 為什麼所相法（被觀察的事物）可以直接作為能相（觀察事物的特徵）呢？比如，大士（菩薩）的相貌為什麼不異於大士本身？牛的角、犎（牛背上的肉峰）、𩑶（牛頸下的垂肉）、蹄、尾等特徵為什麼不異於牛本身？又比如，堅硬等地界的特徵為什麼不異於地界本身？遠遠地看到上升的煙，就知道那是煙的特徵，為什麼不異於煙的本體？這種有為法的特徵，道理也應該如此。 雖然瞭解了有為法的色等自性，乃至沒有了解先無後無相續的差別，仍然不知道它的本體是有為法，所以有為法的自性不是有為法的特徵。然而，並非脫離有為法的色等自性，還有生等實在的物體。如果脫離有為法的色等自性，有生等物體又有什麼不合理的呢？ 一種法在一個時間應該同時具有生、住、衰、異、壞滅，允許它們同時存在。這種責難是不成立的，因為作用的時間不同。生的作用在於未來，現在已經產生的就不會再生了。諸法產生后，正處於現在的時候，住等三種相的作用才開始產生。生的作用的時候沒有其餘三種作用，所以雖然同時存在，但並不矛盾。 而且應該思考，未來法的本體是有還是沒有，然後才能成立生在那個位置是有用還是沒用。如果允許未來生有作用，如何成為未來？應該說未來的相。法在現在的時候，生的作用已經消失，如何成為現在？應該說現在的相。又住等三種作用同時存在於現在，應該一種法體在一個剎那中就有安住、衰老、變異、壞滅。如果住相能夠使這個法安住，同時異滅能夠使它衰老壞滅，那麼這個時候這個法...
【English Translation】 English version Because of the difference in time, the transformation of the four great elements (earth, water, fire, wind) has differences, and this meaning can be established. When various phenomena arise successively in a similar manner, there is not much difference when observing them before and after, so although there are differences, they appear similar. If this is the case, then the final moment of sound and light, and the final six senses (eye, ear, nose, tongue, body, mind) at the time of Nirvana, should not have 'abiding' and 'change' because there are no subsequent thoughts. In this case, the established 'correspondence' (characteristics of conditioned phenomena) cannot be universally applied to all conditioned phenomena. Here, it is not said that 'abiding' is a characteristic of conditioned phenomena. What does this mean? It means that because of the difference in 'abiding', if there is 'abiding', there must be 'change'. Therefore, using this to establish the characteristics of conditioned phenomena will inevitably fail. However, what the World Honored One said in this sutra about the characteristics of conditioned phenomena is briefly shown as: conditioned phenomena originally did not exist, but now they do; after they exist, they will disappear again, and they continue to exist. This is the difference between observing them before and after. Why are other concepts such as arising, abiding, changing, and ceasing used here? Why can the object of observation (the thing being observed) be directly used as the characteristic of observation (the characteristic of observing things)? For example, why is the appearance of a Bodhisattva not different from the Bodhisattva himself? Why are the horns, hump, dewlap, hooves, and tail of a cow not different from the cow itself? Also, why is the characteristic of solidity of the earth element not different from the earth element itself? Seeing rising smoke from a distance, one knows that it is a characteristic of smoke, why is it not different from the body of the smoke? The principle of this characteristic of conditioned phenomena should also be the same. Although one understands the nature of form, etc., of conditioned phenomena, and even if one does not understand the difference between non-existence before and non-existence after, one still does not know that its essence is a conditioned phenomenon, so the nature of conditioned phenomena is not a characteristic of conditioned phenomena. However, it is not that there are real objects such as arising, etc., apart from the nature of form, etc., of conditioned phenomena. If there are objects such as arising, etc., apart from the nature of form, etc., of conditioned phenomena, what is unreasonable about that? One dharma should have arising, abiding, decay, change, and cessation at one time, allowing them to exist simultaneously. This accusation is not valid because the time of action is different. The action of arising is in the future, and what has already arisen in the present will not arise again. After phenomena arise, when they are in the present, the actions of the three characteristics of abiding, etc., begin to arise. There are no other three actions at the time of arising, so although they exist simultaneously, they are not contradictory. Moreover, it should be considered whether the essence of future phenomena exists or does not exist, and then it can be established whether arising in that position is useful or useless. If it is allowed that future arising has an action, how can it become the future? The characteristic of the future should be said. When the dharma is in the present, the action of arising has disappeared, how can it become the present? The characteristic of the present should be said. Also, the three actions of abiding, etc., exist simultaneously in the present, and one dharma body should have abiding, aging, changing, and ceasing in one moment. If the characteristic of abiding can make this dharma abide, and at the same time, the characteristic of change and cessation can make it decay and cease, then at this time this dharma...
為名安住為名衰異為名壞滅。諸說住等用不同時。彼說便違剎那滅義。若言我說一法諸相用皆究竟名一剎那。汝今應說。何緣住相與二俱生而住先能住所住法非異非滅。若住力強能先用者。后何成劣而並本法。俱遭異滅所衰壞耶。若言住相已起作用不應更起猶如生者。生應可然。夫生用者。謂引所生令入現在已入不應復引入故。住不應爾。夫住用者。謂安所住令不衰滅。已住可令永安住故。由斯住相用應常起。不可例生令無再用。又誰障住用令暫有還無。若言異滅能為障者。異滅力應強。何不于先用。又住用息。異滅本法自然不住。異滅二相何處如何而起作用。復有何事須二用耶。由住攝持諸法生已暫時不滅。住用既舍法定不住即自然滅。故異滅用更無所為。又應一法生已未壞名住住已壞時名滅。理且可然。異於一法。進退推徴理不應有。所以者何。異謂前後性相轉變非即此法可言異此。故說頌言。
即前異不成 異前非一法 是故於一法 立異終不成
雖餘部說遇滅因緣滅相方能滅所滅法。而彼所說。應如有言服瀉藥時天來令利。即滅因緣應滅所滅。何須別執有滅相為。又心心所許剎那滅。更不須待余滅因緣。應滅與住用無先後。是則一法於一時中亦住亦滅不應正理。故依相續說有為相。不違正理
善順契經。若生在未來生所生法。未來一切法何不俱生。頌曰。
生能生所生 非離因緣合
論曰。非離所餘因緣和合唯生相力能生所生故諸未來非皆頓起。若爾我等唯見因緣有生功能。無別生相有因緣合。諸法即生無即不生。何勞生相。故知唯有因緣力起。豈諸有法皆汝所知。法性幽微甚難知故。雖現有體而不可知。生相若無應無生覺。又第六轉言不應成。謂色之生受之生等。如不應說色之色言。如責無生乃至無滅。皆如是責隨其所應。若爾為成空無我覺法外應執空無我性。為成一二大小各別合離彼此有性等覺應如外道法外執有數量各別合離彼此有等別性。又為成立第六轉言。應執別有色之聚性。又如說言色之自性。此第六轉言何得成。是故生等唯假建立無別實物。爲了諸行本無今有假立為生。如是本無今有生相。依色等法種類眾多。為簡所餘說第六轉言色之生受之生等。為令他知此生唯色非余受等。余例亦然。如世間說栴檀之香石子之體。此亦應爾。如是住等隨應當知。若行離生相而得生者。虛空無為等何故不生。諸行名生由本無今有。無為體常有。何得言生。又如法爾不說一切皆有生。如是應許非一切法皆可生。又如有為同有生相而許因緣望有為法。或有功能或無功能。如是應許一切有為及無為法
【現代漢語翻譯】 現代漢語譯本 《善順契經》。如果未來所生的事物已經產生，為什麼未來的一切法不能同時產生呢？頌文說： 『生能生所生，非離因緣合。』 論述：不是脫離其餘的因緣和合，只是『生相』（jāti-lakṣaṇa）的力量能夠產生所生的事物，所以未來的事物不是全部同時產生。如果這樣，我們只看到因緣具有產生的功能，沒有別的『生相』，因緣和合，諸法就產生，沒有因緣和合，諸法就不產生，何必需要『生相』呢？所以知道只有因緣的力量起作用。難道一切存在的事物都是你所知道的嗎？法性幽深微妙，很難知道，即使現在有實體，也是不可知的。如果『生相』沒有，就不應該有生的感覺。而且第六格的說法也不應該成立，例如『色之生』（rūpasya jātiḥ），『受之生』（vedanāyā jātiḥ）等等，就像不應該說『色之色』（rūpasya rūpaḥ）一樣。如果責難沒有生，乃至沒有滅，都應該這樣責難，隨其所應。 如果這樣，爲了成就空無我（śūnyatā-anātman）的覺悟，應該在法外執著空無我的自性。爲了成就一、二、大小、各別、合離、彼此、有性等等的覺悟，應該像外道一樣，在法外執著數量、各別、合離、彼此、有等等的差別自性。又爲了成立第六格的說法，應該執著別有『色之聚性』（rūpasya rāśi-svabhāvaḥ）。又如說『色之自性』（rūpasya svabhāvaḥ），這第六格的說法怎麼能成立呢？所以生等等只是假立的，沒有別的實物。爲了說明諸行（saṃskāra）本來沒有現在有，假立為生。像這樣本來沒有現在有，就是『生相』。依靠色（rūpa）等等法，種類眾多，爲了簡別其餘的法，所以說第六格，例如『色之生』，『受之生』等等。爲了讓別人知道這個生只是色，不是其餘的受等等，其餘的例子也是這樣。就像世間說『栴檀之香』（candanasya gandhaḥ），『石子之體』（pāṣāṇasya kāyaḥ）一樣，這也應該是這樣。像這樣，住等等也應該隨其所應地理解。 如果諸行脫離『生相』而能夠產生，那麼虛空（ākāśa）、無為（asaṃskṛta）等等為什麼不產生呢？諸行之所以稱為生，是因為本來沒有現在有。無為的體性是常有的，怎麼能說是生呢？又如法爾（dharma-tā），不說一切都有生。這樣應該允許不是一切法都可以生。又如有為法（saṃskṛta-dharma）同樣有『生相』，而允許因緣對於有為法，或者有功能，或者沒有功能。這樣應該允許一切有為法及無為法。
【English Translation】 English version The Śunānusūtra. If what is born in the future is already born, why do all future dharmas not arise simultaneously? The verse says: 'Birth can produce what is produced, not apart from the combination of causes and conditions.' Commentary: It is not apart from the combination of other causes and conditions, but only the power of the 'characteristic of birth' (jāti-lakṣaṇa) can produce what is produced. Therefore, not all future things arise simultaneously. If so, we only see that causes and conditions have the function of producing, and there is no other 'characteristic of birth'. When causes and conditions combine, dharmas arise; when causes and conditions do not combine, dharmas do not arise. Why is the 'characteristic of birth' needed? Therefore, it is known that only the power of causes and conditions is at work. Are all existing things known to you? The nature of dharma is profound and subtle, and difficult to know. Even if there is a substance now, it is unknowable. If there is no 'characteristic of birth', there should be no feeling of birth. Moreover, the sixth case ending should not be established, such as 'the birth of form' (rūpasya jātiḥ), 'the birth of feeling' (vedanāyā jātiḥ), etc., just as it should not be said 'the form of form' (rūpasya rūpaḥ). If you criticize the absence of birth, and even the absence of cessation, you should criticize in this way, as appropriate. If so, in order to achieve the realization of emptiness and selflessness (śūnyatā-anātman), one should cling to the nature of emptiness and selflessness outside of the dharmas. In order to achieve the realization of one, two, large, small, separate, combined, different, existence, etc., one should, like the heretics, cling to the different natures of number, separate, combined, different, existence, etc., outside of the dharmas. Also, in order to establish the sixth case ending, one should cling to the separate 'aggregate-nature of form' (rūpasya rāśi-svabhāvaḥ). Also, as it is said, 'the self-nature of form' (rūpasya svabhāvaḥ), how can this sixth case ending be established? Therefore, birth, etc., are only provisionally established, and there is no other real substance. In order to explain that the saṃskāras (saṃskāra) originally did not exist but now exist, birth is provisionally established. Like this, originally not existing but now existing is the 'characteristic of birth'. Relying on form (rūpa), etc., the types of dharmas are numerous. In order to distinguish the remaining dharmas, the sixth case ending is used, such as 'the birth of form', 'the birth of feeling', etc. In order to let others know that this birth is only of form, not of the remaining feeling, etc., the remaining examples are also like this. Just as in the world it is said 'the fragrance of sandalwood' (candanasya gandhaḥ), 'the body of a stone' (pāṣāṇasya kāyaḥ), it should also be like this. Like this, abiding, etc., should also be understood as appropriate. If the saṃskāras can arise apart from the 'characteristic of birth', then why do space (ākāśa), the unconditioned (asaṃskṛta), etc., not arise? The reason why saṃskāras are called birth is because they originally did not exist but now exist. The nature of the unconditioned is permanent, how can it be said to be birth? Also, according to the dharma-nature (dharma-tā), it is not said that everything has birth. In this way, it should be allowed that not all dharmas can be born. Also, just as conditioned dharmas (saṃskṛta-dharma) similarly have the 'characteristic of birth', and it is allowed that causes and conditions for conditioned dharmas either have function or do not have function. In this way, it should be allowed for all conditioned and unconditioned dharmas.
同無生相而諸因緣望彼二法一有生用一無生用。毗婆沙師說。生等相別有實物其理應成。所以者何。豈容多有設難者。故便棄所宗。非恐有鹿而不種麥。懼多蠅附不食美團。故於過難。應勤通釋。于本宗義應順修行。如是已辯諸有為相。名身等類其義云何。頌曰。
名身等所謂 想章字總說
論曰。等者等取句身文身。應知此中。名謂作想。如說色聲香味等想。句者謂章。詮義究竟。如說諸行無常等章。或能辯了業用德時相應差別。此章稱句。文者謂字。如說𧙃阿壹伊等字。豈不此字亦書分名。非為顯書分製造諸字。但為顯諸字製造書分。云何當令雖不聞說而亦得解。故造書分。是故諸字非書分名。云何名等身。謂想等總說。言總說者是合集義。于合集義中說嗢遮界故。此中名身者。謂色聲香等。句身者謂諸行無常一切法無我涅槃寂靜等。文身者。謂迦佉伽等。豈不此三語為性故用聲為體色自性攝。如何乃說為心不相應行。此三非以語為自性。語是音聲。非唯音聲即令了義。云何令了。謂語發名。名能顯義。乃能令了。非但音聲皆稱為語。要由此故義可了知。如是音聲方稱語故。何等音聲令義可了。謂能說者。于諸義中已共立為能詮定量。且如古者於九義中共立一瞿聲為能詮定量。故有頌言。
方獸
【現代漢語翻譯】 現代漢語譯本： 即使在無生之相中，諸因緣也期望這兩種法，一種具有生起的作用，另一種沒有生起的作用。毗婆沙師說：『生』等諸相是各自不同的實物，這個道理應該是成立的。為什麼呢？難道可以容許多種假設的詰難者存在嗎？所以就放棄了所堅持的宗義。不能因為害怕有鹿而不種植麥子，不能因為害怕蒼蠅太多而不吃美味的食物。因此，對於過分的詰難，應該努力通達解釋；對於本宗的義理，應該順從修行。像這樣已經辨析了諸有為相，名身等的類別，它們的含義是什麼呢？頌文說： 『名身等所謂，想章字總說。』 論述說：『等』字包括句身和文身。應該知道，這裡所說的『名』是指作想，例如說色、聲、香、味等的想。『句』是指章節，能夠完整地表達意義，例如說諸行無常等的章節，或者能夠辨別業用、功德、時節相應的差別，這樣的章節稱為『句』。『文』是指字，例如說𧙃、阿、壹、伊等字。難道這些字不是書寫時區分名稱的嗎？不是爲了顯示書寫時區分而製造這些字，而是爲了顯示這些字而製造書寫區分，怎樣才能做到即使不聽到說也能理解呢？所以才製造書寫區分。因此，這些字不是書寫區分的名稱。什麼是名身等呢？是指想等的總和。所說的『總說』是合集的意思，在合集的意思中說明嗢遮界。這裡所說的名身，是指色、聲、香等；句身，是指諸行無常、一切法無我、涅槃寂靜等；文身，是指迦、佉、伽等。難道這三種不是以語言為性質，用聲音為本體，被色自性所攝嗎？為什麼說它們是不相應行法呢？這三種不是以語言為自身性質。語言是聲音，但不是隻有聲音就能表達意義。怎樣才能表達意義呢？就是語言發出名稱，名稱能夠顯示意義，才能表達意義。不是所有的聲音都稱為語言，必須由此才能使意義被理解，這樣的聲音才稱為語言。什麼樣的聲音能夠使意義被理解呢？就是能說者在各種意義中已經共同確立為能詮釋的定量。例如古代的人們在九種意義中共同確立一個『瞿』的聲音作為能詮釋的定量。所以有頌文說： 『方獸』
【English Translation】 English version: Even in the aspect of non-origination (anutpāda-lakṣaṇa), the various causes and conditions expect these two dharmas, one having the function of arising and the other not having the function of arising. The Vaibhāṣika masters say: 'The characteristics such as origination (utpāda)' are distinct real entities, and this principle should be established. Why is that? How can one allow many hypothetical objectors to exist? Therefore, one abandons the tenets one adheres to. One should not refrain from planting wheat for fear of deer, nor should one refrain from eating delicious food for fear of too many flies. Therefore, one should diligently understand and explain excessive objections; one should practice in accordance with the meaning of one's own school. Having thus distinguished the characteristics of conditioned phenomena (saṃskṛta-lakṣaṇa), what is the meaning of categories such as nāma-kāya (name-body)? The verse says: 'Nāma-kāya, etc., are said to be the aggregates of saṃjñā (thought), adhyāya (chapter), and akṣara (letter).' The treatise says: 'Etc.' includes pada-kāya (phrase-body) and vyañjana-kāya (letter-body). It should be known that 'nāma' here refers to conceptualization (saṃjñā), such as the conceptualization of form (rūpa), sound (śabda), smell (gandha), taste (rasa), etc. 'Pada' refers to a chapter (adhyāya), which can completely express the meaning, such as the chapter on impermanence of all phenomena (sarve saṃskārā anityā). Or it can distinguish the differences corresponding to actions, virtues, times, etc. Such a chapter is called 'pada'. 'Vyañjana' refers to a letter (akṣara), such as the letters a, ā, i, ī, etc. Are these letters not used to distinguish names in writing? These letters are not created to distinguish writing, but writing is created to distinguish these letters. How can one ensure that even without hearing them spoken, one can understand them? Therefore, writing is created. Therefore, these letters are not the names of writing distinctions. What are nāma-kāya, etc.? They refer to the aggregates of saṃjñā, etc. The term 'aggregate' (samudāya) means a collection. In the meaning of collection, the uddeśa (summary) is explained. Here, nāma-kāya refers to form, sound, smell, etc.; pada-kāya refers to 'all conditioned phenomena are impermanent (sarve saṃskārā anityā), all dharmas are without self (sarve dharmā anātmānaḥ), nirvāṇa is quiescent (nirvāṇa śāntam),' etc.; vyañjana-kāya refers to ka, kha, ga, etc. Are these three not linguistic in nature, using sound as their substance, and included in the nature of form? Why are they said to be non-associated with mind (citta-viprayukta-saṃskāra)? These three do not have language as their own nature. Language is sound, but it is not only sound that makes the meaning understood. How does it make the meaning understood? It is when language emits a name, and the name can reveal the meaning, that it can make the meaning understood. Not all sounds are called language; it is only when the meaning can be understood by this that the sound is called language. What kind of sound can make the meaning understood? It is what the speaker has commonly established as a valid means of expression in various meanings. For example, in ancient times, people commonly established the sound 'go' as a valid means of expressing one of the nine meanings. Therefore, there is a verse that says: 'Direction, animal...'
地光言 金剛眼天水 於斯九種義 智者立瞿聲
諸有執名能顯義者。亦定應許如是義名。謂共立為能詮定量。若此句義由名能顯。但由音聲顯用已辦。何須橫計別有實名。又未了此名如何由語發。為由語顯。為由語生。若由語生。語聲性故。聲應一切皆能生名。若謂生名聲有差別。此足顯義。何待別名。若由語顯。語聲性故。聲應一切皆能顯名。若謂顯名聲有差別。此足顯義。何待別名。又諸念聲不可聚集。亦無一法分分漸生。如何名生可由語發。云何待過去諸表剎那。最後表剎那能生無表。若爾最後位聲乃生名。但聞最後聲應能了義。若作是執語能生文文復生名名方顯義。此中過難應同前說。以諸念文不可集故。語顯名過。應例如生。又異語文諸明慧者注心思擇莫辯其相。又文由語若顯若生。準語于名皆不應理。又若有執名如生等與義俱生。現在世名目去來義不應得有。又父母等隨意所欲立子等名。云何可言名如生等與義俱起。又無為法應無有名。無生義故而不應許。然世尊說頌依于名及文生者。此于諸義共立份量。聲即是名。此名安布差別為頌。由如是義。說頌依名。此頌是名安布差別。執有實物不應正理。如樹等行及心次第。或唯應執別有文體即總集此為名等身。更執有餘便為無用。毗婆沙師說
【現代漢語翻譯】 現代漢語譯本： 地光說：『金剛眼、天水，對於這九種意義，智者設立了瞿聲（Ghosha，聲音）。』 那些認為名稱能夠顯明意義的人，也應該同樣認可這樣的意義名稱，即共同設立為能夠詮釋的定量。如果這個句子的意義能夠由名稱來顯明，僅僅通過聲音來顯明作用就已經足夠了，為什麼還需要橫加揣測另外存在一個實在的名稱呢？而且，還沒有明白這個名稱是如何通過語言發出的，是通過語言來顯明，還是通過語言來產生？如果是通過語言來產生，因為語言的本質是聲音，那麼聲音應該能夠產生一切名稱。如果說產生名稱的聲音有所差別，這已經足以顯明意義，何必等待另外的名稱呢？如果是通過語言來顯明，因為語言的本質是聲音，那麼聲音應該能夠顯明一切名稱。如果說顯明名稱的聲音有所差別，這已經足以顯明意義，何必等待另外的名稱呢？而且，各種念頭的聲音無法聚集，也沒有一種法是逐漸分部分產生的，名稱如何能夠通過語言發出呢？又如何依靠過去各種表詮的剎那，最後的表詮剎那能夠產生無表（Avijñapti，無表色）呢？如果這樣，最後的聲音產生名稱，那麼僅僅聽到最後的聲音就應該能夠理解意義。如果有人這樣認為：語言能夠產生文字，文字又產生名稱，名稱才能夠顯明意義。那麼，這裡面的過失和困難應該和前面所說的一樣，因為各種念頭的文字無法聚集。語言顯明名稱的過失，應該和產生名稱一樣。而且，對於不同的語言，那些聰明的學者專注思考也無法辨別它們的相狀。 而且，文字通過語言來顯明或者產生，按照語言對於名稱來說，都是不合理的。而且，如果有人認為名稱如同生等（Jāti，種姓）一樣，與意義同時產生，那麼現在世的名稱就不應該能夠指稱過去和未來的意義。而且，父母等隨意給子女等起名字，怎麼能說名稱如同生等一樣與意義同時產生呢？而且，無為法（Asaṃskṛta，不生不滅的法）應該沒有名稱，因為沒有產生的意義，但是不應該認可這種說法。然而，世尊所說的偈頌是依靠名稱和文字產生的，這是對於各種意義共同設立的衡量標準。聲音就是名稱，這種名稱的安立和差別就是偈頌。由於這樣的意義，說偈頌是依靠名稱的。這個偈頌是名稱安立的差別，認為有實在的事物是不合理的，如同樹等的行為和心的次第。或者應該僅僅認為存在另外的文字的自體，然後總集這些文字作為名稱等的身，再另外執著其他的就變得沒有用了。毗婆沙師（Vaibhāṣika，毗婆沙宗的學者）這樣說。
【English Translation】 English version: Bhumi-ghosa said: 'Vajra-netra, taya-udaka, for these nine meanings, the wise establish Ghosha (sound).' Those who hold that names can reveal meanings should also acknowledge such meaning-names, that is, jointly established as a valid means of expression. If the meaning of this sentence can be revealed by a name, then merely revealing the function through sound is sufficient. Why is it necessary to speculate that there is a separate real name? Moreover, it is not yet understood how this name is uttered through language, whether it is revealed by language or produced by language. If it is produced by language, since the nature of language is sound, then sound should be able to produce all names. If it is said that the sounds that produce names are different, this is already sufficient to reveal the meaning. Why wait for another name? If it is revealed by language, since the nature of language is sound, then sound should be able to reveal all names. If it is said that the sounds that reveal names are different, this is already sufficient to reveal the meaning. Why wait for another name? Moreover, the sounds of various thoughts cannot be gathered together, and there is no dharma that is gradually produced in parts. How can a name be uttered through language? And how can the last moment of expression rely on the various past moments of expression to produce Avijñapti (unmanifested form)? If so, the last sound produces the name, then merely hearing the last sound should be able to understand the meaning. If someone thinks that language can produce letters, and letters produce names, and names can reveal meanings, then the faults and difficulties here should be the same as what was said before, because the letters of various thoughts cannot be gathered together. The fault of language revealing names should be the same as producing names. Moreover, for different languages, those intelligent scholars who focus on thinking cannot distinguish their appearances. Moreover, whether letters are revealed or produced by language, according to language in relation to names, it is unreasonable. Moreover, if someone thinks that names, like Jāti (caste), arise simultaneously with meanings, then the names of the present world should not be able to refer to the meanings of the past and future. Moreover, parents and others arbitrarily give names to their children and others. How can it be said that names, like Jāti, arise simultaneously with meanings? Moreover, Asaṃskṛta (unconditioned dharmas) should have no names, because there is no meaning of production, but this statement should not be accepted. However, the verses spoken by the World Honored One are produced based on names and letters, which is a common measure established for various meanings. Sound is name, and the establishment and difference of this name is the verse. Because of this meaning, it is said that the verse relies on the name. This verse is the difference in the establishment of the name, and it is unreasonable to think that there are real things, such as the behavior of trees and the sequence of the mind. Or it should only be thought that there is another self of letters, and then these letters are collectively regarded as the body of names, etc., and it becomes useless to cling to others. The Vaibhāṣika (scholar of the Vaibhāṣika school) said this.
。有別物為名等身。心不相應行蘊所攝。實而非假。所以者何。非一切法皆是尋思所能了故。此名身等何界所繫。為是有情數。為非有情數。為是異熟生為是所長養。為是等流性。為善為不善。為無記。此皆應辯。頌曰。
欲色有情攝 等流無記性
論曰。此名身等唯是欲色二界所繫。有說。亦通無色界系。然不可說。又名身等有情數攝。能說者成非所顯義。又名身等唯是等流。又唯無覆無記性攝。如上所說。余不相應所未說義今當略辯。頌曰。
同分亦如是 並無色異熟 得相通三類 非得定等流
論曰。亦如是言。為顯同分如名身等通於欲色有情等流無覆無記。並無色言顯非唯欲色。言並異熟顯非唯等流。是界通三。類通二義。得及諸相類並通三。謂有剎那等流異熟非得二定唯是等流。唯言為明非異熟等。已說如是所未說義。無想命根如前已辯。何緣不說得等唯是有情數攝。已說有情所成等故。何緣不說相通有情非有情數。已說一切有為俱故。余所未說隨應準知。
說一切有部俱舍論卷第五 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷第六
尊者世親造
三藏法師玄奘奉 詔譯分別根品第二之四
如是已說不相
【現代漢語翻譯】 現代漢語譯本：還有其他被稱為『名身』（nāma-kāya，一組名稱或概念）、『等身』（samakāya，相等的身）的事物，它們由心不相應行蘊所攝，是真實存在的，並非虛假。為什麼這麼說呢？因為不是所有法都能通過尋思來完全理解。這些『名身』等屬於哪個界？是有情數還是非有情數？是異熟生、所長養還是等流性？是善、不善還是無記？這些都應該辨析。頌文說： 『欲色有情攝，等流無記性。』 論曰：這些『名身』等僅僅屬於欲界和色界。有人說，也通於無色界，但這是不可說的。而且，『名身』等屬於有情數。如果說它們能說，就成了不是所要顯明的意義。而且，『名身』等僅僅是等流性，也僅僅是無覆無記性。如上所說。其他不相應行中未說的意義，現在應當簡略地辨析。頌文說： 『同分亦如是，並無色異熟，得相通三類，非得定等流。』 論曰：『亦如是』這句話，是爲了表明『同分』（sabhāga，同類）如『名身』等，通於欲界、色界，是有情數，是等流性，是無覆無記性。『並無色』這句話，表明不僅僅是欲界和色界。『言並異熟』，表明不僅僅是等流性。是界通於三界，類通於二義。『得』（prāpti，獲得）及諸『相』（lakṣaṇa，特徵）類，都通於三類，即有剎那、等流、異熟。『非得』（aprāpti，未獲得）和『二定』（dve samāpattī，兩種禪定）唯是等流性。『唯』字是爲了表明不是異熟等。已經說了這些未說的意義。『無想』（asaṃjñā，無想）和『命根』（jīvitendriya，生命力）如前已經辨析過。為什麼不說『得』等唯屬於有情數？因為已經說了有情所成就的緣故。為什麼不說『相』通於有情和非有情數？因為已經說了一切有為法都是共同存在的緣故。其他未說的，應當根據情況類推。 《說一切有部俱舍論》卷第五 大正藏第 29 冊 No. 1558 《阿毗達磨俱舍論》 《阿毗達磨俱舍論》卷第六 尊者世親造 三藏法師玄奘奉 詔譯《分別根品》第二之四 像這樣已經說了不相應行。
【English Translation】 English version: Furthermore, there are other things called 'name-body' (nāma-kāya, a collection of names or concepts), 'equal body' (samakāya, equal body), which are included in the citta-viprayukta-saṃskāra-skandha (aggregate of formations not associated with mind), are real and not false. Why is this so? Because not all dharmas can be fully understood through thought and examination. To which realm do these 'name-body' etc. belong? Are they sentient beings or non-sentient beings? Are they vipāka-ja (born of fruition), nourished, or of the nisyanda-ja (flowing forth) nature? Are they wholesome, unwholesome, or neutral? These should all be discussed. The verse says: 'Included in the desire and form realms of sentient beings, of the flowing forth and neutral nature.' Commentary: These 'name-body' etc. belong only to the desire and form realms. Some say that they also extend to the formless realm, but this is not acceptable. Moreover, 'name-body' etc. are included in the category of sentient beings. If it were said that they can speak, it would become a meaning that is not to be revealed. Furthermore, 'name-body' etc. are only of the flowing forth nature, and only of the avyākṛta (unspecified) nature that is without obstruction. As mentioned above. Other meanings not mentioned in the non-associated formations should now be briefly discussed. The verse says: 'Commonality is also like this, along with the formless realm and fruition, attainment and characteristics are common to three categories, non-attainment is definitely flowing forth.' Commentary: The phrase 'also like this' is to show that 'commonality' (sabhāga, similarity) is like 'name-body' etc., extending to the desire and form realms, being sentient beings, being of the flowing forth nature, and being unspecified without obstruction. The phrase 'along with the formless realm' shows that it is not only the desire and form realms. The phrase 'along with fruition' shows that it is not only of the flowing forth nature. The realm extends to the three realms, and the category extends to two meanings. 'Attainment' (prāpti, acquisition) and the various 'characteristics' (lakṣaṇa, marks) are common to the three categories, namely momentary, flowing forth, and fruition. 'Non-attainment' (aprāpti, non-acquisition) and the 'two samāpattis' (dve samāpattī, two attainments) are only of the flowing forth nature. The word 'only' is to clarify that it is not fruition etc. These unmentioned meanings have already been discussed. 'Non-perception' (asaṃjñā, non-perception) and 'life-force' (jīvitendriya, life faculty) have been discussed as before. Why is it not said that 'attainment' etc. belong only to the category of sentient beings? Because it has already been said that it is accomplished by sentient beings. Why is it not said that 'characteristics' are common to the categories of sentient and non-sentient beings? Because it has already been said that all conditioned dharmas exist together. Other unmentioned things should be inferred accordingly. Abhidharma-kośa-bhāṣya by the Sarvāstivāda school, Volume 5 Taishō Tripiṭaka, Volume 29, No. 1558, Abhidharma-kośa-bhāṣya Abhidharma-kośa-bhāṣya, Volume 6 Composed by Venerable Vasubandhu Translated under imperial decree by the Tripiṭaka Master Xuanzang, Chapter 2, Part 4: Analysis of the Faculties Thus, the non-associated formations have been discussed.
應行。前言生相生所生時非離所餘因緣和合。此中何法說為因緣。且因六種。何等為六。頌曰。
能作及俱有 同類與相應 遍行並異熟 許因唯六種
論曰。因有六種。一能作因。二俱有因。三同類因。四相應因。五遍行因。六異熟因。對法諸師許因唯有如是六種。且初能作因相云何。頌曰。
除自余能作
論曰。一切有為唯除自體以一切法為能作因。由彼生時無障住故。雖余因性亦能作因。然能作因更無別稱。如色處等總即別名。豈不未知諸漏當起。由已知故諸漏不生。智于漏生能為障礙。日光能障現睹眾星。如何有為唯除自體以一切法為能作因。應知此生時彼皆無障住。故彼於此是能作因。若於此生彼能為障。而不為障可立為因。譬如國人以其國主不為損害。咸作是言。我因國主而得安樂。若於此生彼無障用。設不為障何得為因。且如涅槃及不生法普於一切有為生中。那落迦等有情相續于無色界諸蘊生中。有如非有無能障用。雖無障用而亦為因。如無力國王亦得如前說。此即通說諸能作因。就勝為言非無生力。如眼色等於眼識等生飲食于身種等於牙等。有作是難。若一切法無障住故皆能作因。何緣諸法非皆頓起。一殺生時何緣一切非如殺者皆成殺業。此難不然。但由無障許一切法為
【現代漢語翻譯】 現代漢語譯本： 應行。前言生相生所生時，並非脫離其餘因緣的和合。這裡面什麼法可以稱為因緣呢？且說因有六種。是哪六種呢？頌文說：
『能作及俱有，同類與相應，遍行並異熟，許因唯六種。』
論述說：因有六種。一是能作因（Karana-hetu），二是俱有因（Sahabhū-hetu），三是同類因（Sabhāga-hetu），四是相應因（Samprayuktaka-hetu），五是遍行因（Sarvatraga-hetu），六是異熟因（Vipāka-hetu）。對法論師們認為因只有這六種。那麼，首先，能作因的相是什麼呢？頌文說：
『除自余能作』
論述說：一切有為法，除了自身之外，都以一切法作為能作因。因為它們在生起時沒有障礙的緣故。雖然其餘的因性也能夠作為能作因，但是能作因沒有其他的別稱。就像色處等，總名即是別名。難道不是因為未知諸漏（Āsava）將要生起，因為已知的原因，諸漏才不生起嗎？智慧對於諸漏的生起能夠成為障礙，就像日光能夠遮蔽看見眾星一樣。為什麼說有為法除了自身之外，都以一切法作為能作因呢？應該知道，此法生起時，彼法都沒有障礙地存在，所以彼法對於此法來說就是能作因。如果對於此法的生起，彼法能夠成為障礙，或者不成為障礙，都可以被立為因。譬如，一個國家的人民因為他們的國王沒有損害他們，都說：『我們因為國王而得到安樂。』如果對於此法的生起，彼法沒有障礙的作用，即使不成為障礙，又怎麼能成為因呢？比如涅槃（Nirvana）和不生法，普遍地對於一切有為法的生起，那落迦（Naraka）等有情相續對於無色蘊（Arūpaskandha）的生起，有如沒有一樣，沒有能障礙的作用。雖然沒有障礙的作用，但也作為因。就像無力的國王也可以像前面說的那樣。這通常是說諸能作因，就殊勝的方面來說，並非沒有生起的力量。就像眼根和色塵對於眼識的生起，飲食對於身體，種子對於牙等。有人提出這樣的疑問：如果一切法因為沒有障礙地存在，都能夠作為能作因，那麼為什麼諸法不是都同時生起呢？在殺生的時候，為什麼一切不是像殺人者一樣都成為殺業呢？這個疑問是不對的。只是因為沒有障礙，才允許一切法作為
【English Translation】 English version: It should be done. The foregoing arising, the characteristic of arising, and the time of arising are not separate from the aggregation of other causes and conditions. Among these, what dharma can be called a cause and condition? Moreover, there are six kinds of causes. What are the six? The verse says:
'The efficient cause and the co-existent cause, the homogeneous cause and the associated cause, the pervasive cause and the resultant cause, these are the only six kinds of causes allowed.'
The treatise says: There are six kinds of causes. First, the efficient cause (Karana-hetu). Second, the co-existent cause (Sahabhū-hetu). Third, the homogeneous cause (Sabhāga-hetu). Fourth, the associated cause (Samprayuktaka-hetu). Fifth, the pervasive cause (Sarvatraga-hetu). Sixth, the resultant cause (Vipāka-hetu). The Abhidharma masters hold that there are only these six kinds of causes. So, first, what is the characteristic of the efficient cause? The verse says:
'Except for itself, everything else is an efficient cause.'
The treatise says: All conditioned dharmas, except for themselves, take all dharmas as the efficient cause. Because they do not obstruct the arising of those dharmas. Although other causal natures can also be efficient causes, the efficient cause has no other specific name. Just like the sense-sphere of color, the general name is also the specific name. Isn't it because the outflows (Āsava) are not yet known to arise, and because of this knowledge, the outflows do not arise? Wisdom can be an obstacle to the arising of outflows, just as sunlight can obscure the sight of stars. How can it be said that all conditioned dharmas, except for themselves, take all dharmas as the efficient cause? It should be understood that when this dharma arises, those dharmas exist without obstruction, so those dharmas are efficient causes for this dharma. If, for the arising of this dharma, that dharma can be an obstacle, or not be an obstacle, it can be established as a cause. For example, the people of a country say, 'We are at peace because of our king,' because their king does not harm them. If, for the arising of this dharma, that dharma has no obstructing function, even if it does not become an obstacle, how can it be a cause? For example, Nirvana and unarisen dharmas, universally for the arising of all conditioned dharmas, the continuum of sentient beings in Naraka and other realms for the arising of formless aggregates (Arūpaskandha), are like non-existence, having no obstructing function. Although there is no obstructing function, it is also a cause. Just like a powerless king can also be spoken of as before. This is generally speaking of all efficient causes, and in terms of the superior aspect, it is not without the power of arising. Just like the eye and color-object for the arising of eye-consciousness, food for the body, and seeds for sprouts. Someone raises this question: If all dharmas can be efficient causes because they exist without obstruction, then why do all dharmas not arise simultaneously? At the time of killing, why does everyone not become the act of killing like the killer? This question is not correct. It is only because there is no obstruction that all dharmas are allowed as
能作因。非由於生有親作力。有餘師說。諸能作因皆于果生有能作力。且涅槃等於眼識生云何名為有能作力。意識緣彼為境而生或善或惡。因此意識后時眼識次第得生。展轉因故。彼涅槃等於眼識生有能作力。如是余法由此方隅展轉應知有能生力。如是已說能作因相。第二俱有因相云何。頌曰。
俱有互為果 如大相所相 心於心隨轉
論曰。若法更互為士用果彼法更互為俱有因。其相云何。如四大種更互相望為俱有因。如是諸相與所相法心與心隨轉亦更互為因。是則俱有因由互為果遍攝有為法如其所應。法與隨相非互為果。然法與隨相為俱有因。非隨相於法。此中應辯。何等名為心隨轉法。頌曰。
心所二律儀 彼及心諸相 是心隨轉法
論曰。一切所有心相應法。靜慮無漏二種律儀。彼法及心之生等相。如是皆謂心隨轉法。如何此法名心隨轉。頌曰。
由時果善等
論曰。略說由時果等善等故說此法名心隨轉。且由時者。謂此與心一生住滅及墮一世。由果等者。謂此與心一果異熟及一等流。應知此中前一后一顯俱顯共其義不同。由善等者。謂此與心同善不善無記性故。由此十因名心隨轉。此中心王極少猶與五十八法為俱有因。謂十大地法。彼四十本相。心八本隨相。名五
【現代漢語翻譯】 現代漢語譯本：能作因（hetupratyaya，產生結果的條件）。並非由於產生就具有直接的作用力。有其他老師說，所有的能作因對於結果的產生都具有能產生作用的力量。那麼涅槃（nirvana，佛教術語，指解脫）等對於眼識的產生，如何稱之為具有能產生作用的力量呢？意識緣取涅槃等為對像而生起，可能是善的，也可能是惡的。因此，在這個意識之後，眼識才能依次產生，因為是輾轉相因的緣故。所以，涅槃等對於眼識的產生具有能作的力量。像這樣，其餘的法也應該由此類推，知道它們具有能產生作用的力量。像這樣，已經說明了能作因的相狀。第二，俱有因（sahabhu-hetu，共同存在的因）的相狀是怎樣的呢？頌文說： 『俱有互為果，如大相所相，心於心隨轉。』 論述說：如果諸法互相作為士用果（purusakara-phala，由作用產生的果），那麼這些法就互相作為俱有因。它的相狀是怎樣的呢？比如四大種（四大元素）互相之間都互為俱有因。像這樣，諸相（laksana，事物特徵）與所相法（laksana-dharma，具有特徵的事物），心與隨心轉法（citta-samprayukta-dharma，與心相關的法）也互相作為因。那麼，俱有因就通過互相作為果，普遍地涵蓋了有為法（samskrta-dharma，有條件的法），正如它們所應是的那樣。法與隨相（anulaksana，伴隨的特徵）並非互相作為果，然而法與隨相是俱有因，但隨相不是法的俱有因。這裡應該辨析，什麼叫做隨心轉法呢？頌文說： 『心所二律儀，彼及心諸相，是心隨轉法。』 論述說：一切所有的心相應法（citta-samprayukta-dharma，與心結合的法），靜慮（dhyana，禪定）和無漏（anasrava，無煩惱）兩種律儀（samvara，戒律），這些法以及心的生等相（utpada-sthiti-bhanga，生、住、滅），這些都叫做隨心轉法。為什麼這些法被稱為隨心轉呢？頌文說： 『由時果善等。』 論述說：簡略地說，由於時間、果報等、善等，所以說這些法叫做隨心轉。就時間而言，是指這些法與心一生、一住、一滅，以及處於同一世。就果報等而言，是指這些法與心具有相同的果報異熟（vipaka，成熟的果報）以及相同的等流果（nisyanda-phala，相似的果報）。應該知道，這裡的前一個『一』和后一個『一』，顯示共同的意義不同。就善等而言，是指這些法與心具有相同的善、不善、無記性（avyakrta，非善非惡）的性質。由於這十種原因，這些法被稱為隨心轉。這裡的心王（citta，心識）即使是最少的情況，也與五十八種法互為俱有因。即十大地法（maha-bhumika，普遍存在的心理因素），它們的四十種本相（svabhava-laksana，自性特徵），心的八種本隨相（anulaksana，伴隨的特徵），總共五十八種。
【English Translation】 English version: The efficient cause (hetupratyaya) does not have a direct active force simply by arising. Some other teachers say that all efficient causes have the power to produce an effect on the arising of the result. Then, how can nirvana (nirvana, the Buddhist term for liberation), etc., be said to have the power to produce an effect on the arising of eye consciousness? Consciousness arises taking nirvana, etc., as its object, and it may be good or bad. Therefore, after this consciousness, eye consciousness can arise in sequence, because it is a cause through successive transformations. Therefore, nirvana, etc., have the power to produce an effect on the arising of eye consciousness. In this way, the remaining dharmas should also be understood by analogy, knowing that they have the power to produce an effect. Thus, the characteristics of the efficient cause have been explained. Second, what are the characteristics of the coexistent cause (sahabhu-hetu)? The verse says: 'Coexistent causes are mutual results, like the great elements and their characteristics, the mind and its concomitants.' The treatise says: If dharmas mutually act as the agent's result (purusakara-phala, the result produced by action), then these dharmas mutually act as coexistent causes. What are its characteristics? For example, the four great elements (the four great elements) are mutually coexistent causes. In this way, the characteristics (laksana, features of things) and the characterized dharmas (laksana-dharma, things with features), the mind and the mental concomitants (citta-samprayukta-dharma, dharmas related to the mind) also mutually act as causes. Then, the coexistent cause, through mutually acting as results, universally encompasses conditioned dharmas (samskrta-dharma, conditioned dharmas), as they should be. Dharmas and accompanying characteristics (anulaksana, accompanying features) do not mutually act as results, but dharmas and accompanying characteristics are coexistent causes, but accompanying characteristics are not coexistent causes of dharmas. Here, it should be distinguished, what is called a mental concomitant? The verse says: 'Mental factors, the two kinds of vows, these and the characteristics of the mind, are mental concomitants.' The treatise says: All mental factors (citta-samprayukta-dharma, dharmas combined with the mind), the two kinds of vows (samvara, precepts) of dhyana (dhyana, meditation) and the unconditioned (anasrava, without afflictions), these dharmas and the characteristics of the mind such as arising, etc. (utpada-sthiti-bhanga, arising, abiding, ceasing), these are all called mental concomitants. Why are these dharmas called mental concomitants? The verse says: 'Due to time, result, goodness, etc.' The treatise says: Briefly speaking, due to time, result, etc., goodness, etc., these dharmas are called mental concomitants. In terms of time, it means that these dharmas and the mind have the same arising, abiding, ceasing, and are in the same world. In terms of result, etc., it means that these dharmas and the mind have the same result of maturation (vipaka, mature result) and the same outflowing result (nisyanda-phala, similar result). It should be known that the first 'same' and the second 'same' here show different meanings of being together. In terms of goodness, etc., it means that these dharmas and the mind have the same nature of good, bad, and neutral (avyakrta, neither good nor bad). Due to these ten reasons, these dharmas are called mental concomitants. Here, even in the least case, the mind-king (citta, consciousness) is a coexistent cause with fifty-eight dharmas. That is, the ten universal mental factors (maha-bhumika, universally present mental factors), their forty intrinsic characteristics (svabhava-laksana, intrinsic features), and the eight accompanying characteristics of the mind (anulaksana, accompanying features), a total of fifty-eight.
十八法。五十八中除心四隨相。餘五十四為心俱有因。有說。為心因唯十四法。謂十大地法並心本相。此說非善。所以者何。違品類足論所說故。如彼論言。或有苦諦以有身見為因。非與有身見為因。除未來有身見及彼相應法生老住非常諸餘染污苦諦。或有苦諦以有身見為因。亦與有身見為因。即所除法。有餘師不誦及彼相應法。迦濕彌羅國毗婆沙師言。彼文必應作如是誦。或應準義知說有餘。諸由俱有因故成因彼必俱有。或有俱有非由俱有因故成因。謂諸隨相各于本法。此諸隨相各互相對。隨心轉法隨相於心。此諸隨相展轉相對。一切俱生有對造色展轉相對。少分俱生無對造色展轉相對。一切俱生造色大種展轉相對。一切俱生得與所得展轉相對。如是等諸法雖名俱有而非由俱有因故成因。非一果異熟及一等流故。得與所得非定俱行。或前或后或俱生故。如是一切理且可然。而諸世間種等芽等極成因果相生事中未見如斯同時因果故。今應說。云何俱起諸法聚中有因果義。豈不現見。燈焰燈明芽影同時亦為因果。此應詳辯。為即燈焰與明為因。為由前生因緣和合焰明俱起。余物障光明而有影現。如何說此影用芽為因。理不應然。隨有無故。善因明者。說因果相言若此有無彼隨有無者。此定為因彼定為果。俱有法中一有一
【現代漢語翻譯】 現代漢語譯本 十八法：在五十八種法中，除去心（Citta，意為心識）和四種隨相（心所法），剩餘的五十四種法是與心同時生起的因（Hetu，意為因）。 有一種說法認為，作為心的因只有十四種法，即十大地法（Mahābhūta，意為地、水、火、風四大元素）以及心的本相。 這種說法並不正確。為什麼呢？因為它違背了《品類足論》（Abhidharmaprakaraṇapāda，一部重要的論書）的說法。正如該論中所說：『或者有苦諦（Duḥkha-satya，意為苦諦）以有身見（Satkāya-dṛṣṭi，意為我見）為因，但不是與有身見同時為因。』這裡排除了未來的有身見以及與它相應的法，如生、老、住、無常等其他染污的苦諦。 『或者有苦諦以有身見為因，也與有身見同時為因。』這就是上面所排除的法。 還有一些論師不誦讀『以及與它相應的法』。迦濕彌羅國（Kashmir）的毗婆沙師（Vaibhāṣika，意為毗婆沙宗的論師）說，這段文字必須這樣誦讀，或者應該根據意義理解為說了有剩餘。 凡是由俱有因（Sahabhū-hetu，意為俱生因）而成為因的，它們必定是俱有的。或者有俱有的法，不是由俱有因而成為因的，比如各種隨相對於其本法。 這些隨相各自互相對應。隨心轉的法，隨相對於心。這些隨相輾轉互相對應。一切俱生的有對造色（Sarūpa，意為有表色的物質）輾轉互相對應。少部分俱生的無對造色（Arūpa，意為無表色的物質）輾轉互相對應。一切俱生的造色大種（Mahābhūta，意為四大）輾轉互相對應。一切俱生的得（Prāpti，意為獲得）與所得（Aprāpti，意為未獲得）輾轉互相對應。 像這樣的一些法，雖然名為俱有，但不是由俱有因而成為因的。因為它們不是同一個果的異熟果（Vipāka-phala，意為異熟果）和等流果（Niṣyanda-phala，意為等流果）。得與所得並非一定是同時生起的，或者在前，或者在後，或者同時生起。 像這樣的一切道理或許可以成立。但是在世間種子等與芽等這種極易證明的因果相生關係中，沒有見到像這樣同時的因果關係。 現在應該說，在同時生起的諸法聚合中，如何存在因果的意義呢？難道不是顯而易見嗎？燈焰、燈明、芽、影同時也是因果關係。這應該詳細辨析。是燈焰與光明互為因嗎？還是由於前生的因緣和合，燈焰和光明同時生起，其他物體遮蔽光明而有影子的顯現？如何說這影子用芽作為因呢？ 道理不應該是這樣。因為隨有無的緣故。善於因明（Hetu-vidyā，意為因明學）的人說，因果相的關係是，如果這個有或者沒有，那個也隨之有或者沒有，那麼這個一定是因，那個一定是果。在俱有法中，一個有一
【English Translation】 English version The Eighteen Dharmas: Among the fifty-eight dharmas, excluding Citta (mind) and the four concomitant characteristics (cetasikas), the remaining fifty-four dharmas are co-existent causes (Hetu). One view holds that only fourteen dharmas are causes of the mind, namely the ten great elements (Mahābhūta) and the inherent nature of the mind. This view is incorrect. Why? Because it contradicts the statements in the Abhidharmaprakaraṇapāda (a significant treatise). As stated in that treatise: 'There are suffering truths (Duḥkha-satya) that have self-view (Satkāya-dṛṣṭi) as their cause, but are not co-existent causes with self-view.' This excludes future self-view and its corresponding dharmas, such as birth, aging, dwelling, impermanence, and other defiled suffering truths. 'There are suffering truths that have self-view as their cause and are also co-existent causes with self-view.' These are the dharmas excluded above. Some teachers do not recite 'and its corresponding dharmas.' The Vaibhāṣikas (commentators of the Vaibhāṣika school) of Kashmir say that this passage must be recited in this way, or it should be understood according to the meaning that there is something remaining. Whatever becomes a cause due to a co-existent cause (Sahabhū-hetu), they must be co-existent. Or there are co-existent dharmas that do not become causes due to a co-existent cause, such as the various concomitant characteristics in relation to their original dharma. These concomitant characteristics correspond to each other. Dharmas that follow the mind, the concomitant characteristics are related to the mind. These concomitant characteristics correspond to each other reciprocally. All co-existent form with resistance (Sarūpa) correspond to each other reciprocally. A small portion of co-existent form without resistance (Arūpa) correspond to each other reciprocally. All co-existent great elements of form (Mahābhūta) correspond to each other reciprocally. All co-existent attainment (Prāpti) and non-attainment (Aprāpti) correspond to each other reciprocally. Dharmas like these, although named co-existent, do not become causes due to a co-existent cause. Because they are not the result of the same fruition (Vipāka-phala) and outflow (Niṣyanda-phala). Attainment and non-attainment are not necessarily co-arisen; they can be either before, after, or co-arisen. All these principles may be valid. However, in the worldly relationship of cause and effect, such as seeds and sprouts, which is easily proven, we have not seen such simultaneous cause and effect. Now it should be said, how does the meaning of cause and effect exist in the aggregation of dharmas that arise simultaneously? Isn't it obvious? The flame of a lamp, the light of a lamp, a sprout, and a shadow are also cause and effect simultaneously. This should be examined in detail. Is the flame of the lamp the cause of the light, or is it that due to the combination of causes and conditions from previous lives, the flame and light arise simultaneously, and other objects obstruct the light, causing the appearance of a shadow? How can it be said that this shadow uses the sprout as a cause? The principle should not be like this, because of the presence or absence. Those skilled in Hetu-vidyā (the science of logic) say that the relationship of cause and effect is that if this exists or does not exist, then that also exists or does not exist accordingly, then this must be the cause, and that must be the effect. In co-existent dharmas, one has
切有。一無一切無。理成因果。俱起因果理且可然。如何可言互為因果。即由前說此亦無違。若爾如前所說造色互不相離應互為因。如是造色與諸大種心隨相等與心等法皆不相離應互為因。若謂如三杖互相依住如是俱有法因果義成。此應思惟。如是三杖為由俱起相依力住。為由前生因緣合力令彼三杖俱起住耶。又于彼中亦有別物繩鉤地等連持令住。此亦有餘同類因等。是故俱有因義得成。如是已說俱有因相。第三同類因相云何。頌曰。
同類因相似 自部地前生 道展轉九地 唯等勝為果 加行生亦然 聞思所成等
論曰。同類因者。謂相似法與相似法為同類因。謂善五蘊與善五蘊展轉相望為同類因。染污與染污無記與無記五蘊相望應知亦爾。有餘師說。凈無記蘊五是色果。四非色因。有餘師說。五是四果色非四因。有餘師說。色與四蘊相望展轉皆不為因。又一身中羯剌藍位能與十位為同類因。頞部曇等九位一一皆除前位與余為因。若對余身同類十位一一皆與十位為因。由此方隅外麥稻等自類自類應廣思擇。若不許色為色同類因彼執便違本論文所說故。本論說。過去大種未來大種因增上等。為諸相似於相似法皆可得說為同類因。不爾。云何。自部自地唯與自部自地為因。是故說言自部自地。部謂
【現代漢語翻譯】 現代漢語譯本 一切有部認為，如果一切事物都不是絕對的『無』，那麼一切事物就都不是絕對的『有』。如果理和果、因和果同時生起，那麼因果和理的關係尚且可以成立。但如何能說它們互為因果呢？如果按照前面所說，那麼這個說法也是沒有問題的。如果像前面所說，組成物質的元素（造色）互相不能分離，那麼它們應該互為因。同樣，組成物質的元素與諸大種（mahābhūta，地、水、火、風四大元素），心隨（citta-samprayukta，與心相應的）等，以及與心相應的法（心等法）都不能分離，那麼它們也應該互為因。如果說，就像三根木杖互相依靠支撐一樣，這樣俱有法（sahabhūta-dharma，同時存在的法）的因果關係就可以成立。那麼就應該思考，這三根木杖是因為同時生起互相依靠的力量而支撐，還是因為先前的因緣聚合的力量使這三根木杖同時生起並支撐呢？而且，在那其中，也有其他的物體，比如繩子、鉤子、地面等連線支撐它們。這裡也有其他的同類因等。因此，俱有因（sahajāta-hetu，俱生因）的意義才能成立。以上已經說明了俱有因的相狀。第三種同類因（sabhāga-hetu，同類因）的相狀是什麼呢？頌文說： 『同類因相似，自部地前生，道展轉九地，唯等勝為果，加行生亦然，聞思所成等。』 論曰：同類因，是指相似的法與相似的法互為同類因。例如，善的五蘊（pañca-skandha，色、受、想、行、識）與善的五蘊輾轉相望，互為同類因。染污的五蘊與染污的五蘊，無記的五蘊與無記的五蘊，互相觀望也應如此理解。有其他論師說，清凈的無記蘊中，五種是色的果，四種不是色的因。有其他論師說，五種是四種蘊的果，色不是四種蘊的因。有其他論師說，色與四蘊互相觀望，都不互為因。又，在同一個身體中，羯剌藍位（kalala，受精卵最初的凝結狀態）能與之後的十個位（階段）互為同類因。頞部曇（arbuda，受精卵稍稍凝固的狀態）等九個位，每一個都除去之前的位，與其餘的位互為因。如果對於其他的身體，同類的十個位，每一個都與十個位互為因。由此，對於其他地方的麥子、稻子等，自類與自類之間，應該廣泛地思考。如果不允許色為色的同類因，那麼這種執著就違背了本論文所說。所以，本論說，過去的大種（mahābhūta）是未來大種的因，增上等。對於相似的法，都可以說成是同類因嗎？不是的。為什麼呢？只有自部自地（自己的部類和層次）才能與自部自地互為因。所以說『自部自地』。部，是指...
【English Translation】 English version The Sarvāstivāda school holds that if all things are not absolutely 'non-existent', then all things are not absolutely 'existent'. If reason and result, cause and result arise simultaneously, then the relationship between cause and effect and reason can still be established. But how can it be said that they are mutually cause and effect? If according to what was said before, then this statement is also not problematic. If, as said before, the elements that make up matter (rūpa-dhātu, form element) cannot be separated from each other, then they should be mutually causal. Similarly, the elements that make up matter are inseparable from the mahābhūta (mahābhūta, the four great elements of earth, water, fire, and wind), citta-samprayukta (citta-samprayukta, associated with mind), and dharma associated with mind (citta-samprayukta-dharma), then they should also be mutually causal. If it is said that, just as three wooden sticks rely on each other for support, the causal relationship of sahabhūta-dharma (sahabhūta-dharma, co-existent dharmas) can be established. Then it should be considered whether these three wooden sticks are supported by the power of simultaneous arising and mutual reliance, or by the power of the aggregation of previous causes and conditions that cause these three wooden sticks to arise and support each other simultaneously? Moreover, within that, there are also other objects, such as ropes, hooks, the ground, etc., that connect and support them. There are also other similar causes here. Therefore, the meaning of sahajāta-hetu (sahajāta-hetu, co-nascent cause) can be established. The characteristics of the co-nascent cause have been explained above. What is the characteristic of the third type, the sabhāga-hetu (sabhāga-hetu, similar cause)? The verse says: 'Similar causes are similar, born from their own category and plane, the path unfolds through nine planes, with only equal or superior as the result, the same is true for arising from effort, such as those attained through hearing and thought.' The treatise says: A similar cause refers to similar dharmas being mutually similar causes. For example, the wholesome five skandhas (pañca-skandha, form, feeling, perception, volition, consciousness) mutually regard each other as similar causes. The defiled skandhas and the defiled skandhas, the neutral skandhas and the neutral skandhas, should also be understood in this way when they regard each other. Some other teachers say that among the pure neutral aggregates, five are the result of form, and four are not the cause of form. Some other teachers say that five are the result of the four aggregates, and form is not the cause of the four aggregates. Some other teachers say that form and the four aggregates do not mutually cause each other when they regard each other. Moreover, in the same body, the kalala (kalala, the initial coagulation state of a fertilized egg) stage can be a similar cause for the subsequent ten stages. The nine stages such as arbuda (arbuda, the slightly solidified state of a fertilized egg), each excluding the previous stage, are mutually causal with the remaining stages. If, for other bodies, the ten similar stages are each mutually causal with the ten stages. From this, for wheat, rice, etc. in other places, one's own category and one's own category should be widely considered. If it is not allowed that form is a similar cause of form, then this attachment violates what is said in this treatise. Therefore, this treatise says that the past mahābhūta (mahābhūta) is the cause, the increase, etc. of the future mahābhūta. Can similar dharmas all be said to be similar causes? No. Why? Only one's own category and one's own plane can be mutually causal with one's own category and one's own plane. Therefore, it is said 'one's own category and one's own plane'. Category refers to...
五部即見苦所斷乃至修所斷。地謂九地即欲界為一靜慮無色八。此中見苦所斷法還與見苦所斷為同類因非余。如是乃至修所斷還與修所斷法為同類因非余。于中一一若欲界地還與欲界為同類因。初靜慮地與初靜應為同類因。乃至有頂與有頂地為同類因。異地相望皆無因義。又此非一切。何者。謂前生唯諸前生與后相似生未生法為同類因。云何知然。本論說故。如發智論說。云何同類因。謂前生善根與後生自界善根及彼相應法為同類因。如是過去與餘二世過去現在與未來等皆應廣說。然即彼論作是問言。若法與彼法為因。或時此法與彼非因耶。彼即答言無時非因者。此依俱有相應異熟三因密說故無有過。有謂未來正生位法定能與彼為同類因。是故彼文依最後位密作是答無時非因。彼于所難非為善釋。以未來法正生位前非同類因後方成故。又若爾者。彼復問言。若法與彼法為等無間。或時此法與彼非等無間耶。彼即答言。若時此法未至已生。若如彼釋。應亦答言無時非緣。如何乃答若時此法未至已生。然彼復釋。為現二門。如彼處說此亦應爾。如此處說彼亦應爾。如是作文獲何功德。唯顯論主非善於文。是故應知。前釋為善。若爾何故品類足說。或有苦諦以有身見為因。非與有身見為因。除未來有身見及彼相應苦諦諸餘染
【現代漢語翻譯】 現代漢語譯本 五部（五種煩惱分類）即見苦所斷，乃至修所斷。地謂九地，即欲界為一，靜慮無色八。此中見苦所斷法還與見苦所斷法為同類因，而非其他。像這樣，乃至修所斷法還與修所斷法為同類因，而非其他。于其中，一一若欲界地還與欲界地為同類因，初靜慮地與初靜慮地應為同類因，乃至有頂地與有頂地為同類因。不同地之間相互觀望，都沒有因的意義。又，這並非一切情況。什麼情況呢？即前生唯有諸前生與後生相似的已生、未生法為同類因。如何得知是這樣呢？因為本論這樣說。如《發智論》所說：『什麼是同類因？』答：『謂前生善根與後生自界善根及彼相應法為同類因。』像這樣，過去與其餘二世，過去與未來等，都應廣泛解說。然而，即彼論作這樣的提問：『若法與彼法為因，或者有時此法與彼法不是因嗎？』彼即回答說『沒有不是因的時候』。這是依據俱有因、相應因、異熟因這三種因秘密地說的，所以沒有過失。有人說未來正生位，法決定能夠與彼法為同類因。所以，那段文字是依據最後一位秘密地作這樣的回答，說沒有不是因的時候。他對所提出的疑問，並非是好的解釋。因為未來法在正生位之前不是同類因，之後才成為同類因。又，如果這樣，他再次提問說：『若法與彼法為等無間緣，或者有時此法與彼法不是等無間緣嗎？』他即回答說：『若時此法未至已生。』如果像他那樣解釋，也應該回答說『沒有不是緣的時候』，為何卻回答『若時此法未至已生』。然而，他再次解釋，是爲了展現二門。如彼處所說，此處也應如此。如此處所說，彼處也應如此。像這樣作文，獲得什麼功德？唯獨顯示論主不擅長文辭。所以應當知道，之前的解釋是好的。如果這樣，為什麼《品類足論》說：『或者有苦諦以有身見（認為五蘊和合的身體為我所有的邪見）為因，而非與有身見為因，除了未來有身見及彼相應苦諦，其餘的都是染污的。』
【English Translation】 English version The five categories (five types of afflictions) are what is abandoned by seeing suffering, and so on, up to what is abandoned by cultivation. 'Ground' refers to the nine grounds, namely the desire realm as one, and the meditative and formless realms as eight. Among these, what is abandoned by seeing suffering is a homogenous cause for what is abandoned by seeing suffering, and not for anything else. Likewise, what is abandoned by cultivation is a homogenous cause for what is abandoned by cultivation, and not for anything else. Within each of these, if it is the desire realm ground, it is a homogenous cause for the desire realm ground. The first meditative realm ground should be a homogenous cause for the first meditative realm ground, and so on, up to the peak of existence ground being a homogenous cause for the peak of existence ground. Looking at each other from different grounds, there is no meaning of cause. Moreover, this is not all cases. What cases? Namely, the previous life is only a homogenous cause for those previous lives and similar arisen and unarisen dharmas of the subsequent life. How is it known to be so? Because the main treatise says so. As the Jnanaprasthana says: 'What is a homogenous cause?' Answer: 'It is when a previous life's wholesome root is a homogenous cause for a subsequent life's wholesome root of its own realm and the dharmas corresponding to it.' Likewise, the past in relation to the other two times, the past in relation to the future, etc., should all be explained extensively. However, that very treatise asks this question: 'If a dharma is a cause for another dharma, is there sometimes when this dharma is not a cause for that dharma?' It then answers, 'There is no time when it is not a cause.' This is based on the secret explanation of the three causes—co-existent cause, corresponding cause, and result cause—so there is no fault. Some say that in the future moment of arising, a dharma is definitely able to be a homogenous cause for that dharma. Therefore, that passage is based on the secret explanation of the final position, saying that there is no time when it is not a cause. His explanation of the question raised is not a good explanation, because a future dharma is not a homogenous cause before the moment of arising, and only becomes a homogenous cause afterward. Moreover, if that were the case, he would ask again: 'If a dharma is an immediately contiguous condition for another dharma, is there sometimes when this dharma is not an immediately contiguous condition for that dharma?' He would then answer: 'When this dharma has not yet arrived and has already arisen.' If it were explained as he explains it, it should also be answered, 'There is no time when it is not a condition.' Why then answer, 'When this dharma has not yet arrived and has already arisen'? However, he explains again, in order to show two doors. As it is said in that place, it should also be so here. As it is said here, it should also be so there. What merit is gained by writing like this? It only shows that the master of the treatise is not skilled in writing. Therefore, it should be known that the previous explanation is good. If that is the case, why does the Prakaranapada say: 'Or there is suffering truth that has the view of self (the deluded view that the aggregates are 'I' or 'mine') as its cause, but not being a cause for the view of self, except for the future view of self and the suffering truth corresponding to it; all the rest are defiled.'
污苦諦。或有苦諦以有身見為因。亦與有身見為因。即所除法。彼文應說除未來有身見相應苦諦。設有如彼說。由義應知非。復云何通施設足論。彼說諸法四事決定。所謂因果所依所緣。應知彼文。因者謂能作俱有相應異熟因。果者。謂增上士用異熟果。所依者謂眼等六根。所緣者謂色等六境。若爾同類因應本無而有。許故無過。約位非體。由和合作用位果非體果。若同類因未來世有如異熟因當有何過。未來若有。本論應說。本論唯說能取與果諸同類因故無有失。無如是義。以同類因引等流果此未來有理必不然。無前後故。不應已生法為未生等流。如過去法非現在果。勿有果先因後過失故。未來世無同類因。若爾異熟因應未來非有。不應異熟果因前及俱故。未來世法無前後故。無如是失。不相似故。謂同類因與果相似。若無前後應互為因。既互為因應互為果。互為因果與理相違。非異熟因與果相似。雖離前後而無上過。故同類因就位建立未來非有。若異熟因就相建立未來非無。言同類因唯自地者定依何說。定依有漏。若無漏道展轉相望一一皆與九地為因。謂未至定靜慮中間四本靜慮三本無色九地道諦皆互為因。所以者何。此于諸地皆如客住不墮界攝。非諸地愛執為己有。是故九地道雖地不同而展轉為因。由同類故。然
【現代漢語翻譯】 現代漢語譯本 污苦諦（Dukkha Satya）。或者說，有的苦諦以有身見（Satkayadrishti，認為五蘊為我）為因，也與有身見為因，即所要去除的法。那段經文應該說的是去除未來與有身見相應的苦諦。即使像那樣說了，也應該根據意義理解為並非如此。又該如何解釋《施設足論》呢？其中說諸法由四事決定，即因、果、所依、所緣。應該知道，那段經文中的『因』指的是能作因、俱有因、相應因和異熟因。『果』指的是增上士所用的異熟果。『所依』指的是眼等六根。『所緣』指的是色等六境。如果這樣，同類因應該是本來沒有而後來有的。允許這樣，沒有過失，因為說的是位置而不是本體。由於和合作用，位置上的果而不是本體上的果。如果同類因在未來世存在，就像異熟因一樣，會有什麼過失呢？如果未來有，本論應該說明。本論只說了能取果的各種同類因，所以沒有過失。沒有這樣的道理，因為同類因引生等流果，這在未來是不可能的，因為沒有前後關係。不應該已生的法成為未生的等流果，就像過去的法不是現在的果一樣，否則會有果先因后的過失。未來世沒有同類因。如果這樣，異熟因在未來應該不存在。不應該，因為異熟果的因在果之前或與果同時存在。未來世的法沒有前後關係，所以沒有這樣的過失。因為不相似，同類因與果相似。如果沒有前後關係，應該互為因。既然互為因，就應該互為果。互為因果與道理相違背。異熟因與果不相似，即使沒有前後關係也沒有上述過失。所以，同類因就位置建立，未來不存在。異熟因就相建立，未來並非不存在。說同類因只存在於自身所處的地，是依據什麼而說的呢？是依據有漏說的。如果無漏道輾轉相望，每一個都與九地為因。即未至定、靜慮中間定、四根本靜慮、三根本無色定，這九地的道諦都互為因。為什麼呢？因為這些對於諸地來說都像是客人一樣居住，不屬於任何一界的管轄。不是諸地的愛執所擁有的。所以，九地的道雖然地不同，但輾轉相為因，因為是同類。然而
【English Translation】 English version Dukkha Satya (Truth of Suffering). Or, some Dukkha Satya has Satkayadrishti (belief in a self within the five aggregates) as its cause, and also has Satkayadrishti as its cause, which is the Dharma to be eliminated. That passage should refer to eliminating the Dukkha Satya associated with future Satkayadrishti. Even if it is said that way, it should be understood according to the meaning that it is not so. How should the 'Establishment of Principles' (Prajnapada-sthāna) be explained? It says that all Dharmas are determined by four things: cause, effect, support, and object. It should be known that the 'cause' in that passage refers to the efficient cause, co-existent cause, associative cause, and Vipaka (resultant) cause. The 'effect' refers to the Vipaka effect used by the superior person. The 'support' refers to the six sense organs such as the eye. The 'object' refers to the six sense objects such as form. If so, the homogenous cause should be originally non-existent and then come into existence. Allowing this, there is no fault, because it refers to the position and not the substance. Due to the combined action, the effect in position, not the effect in substance. If the homogenous cause exists in the future, like the Vipaka cause, what fault would there be? If it exists in the future, the original treatise should state it. The original treatise only speaks of the various homogenous causes that can take effect, so there is no fault. There is no such reason, because the homogenous cause leads to the isha-phala (equifinal result), which is impossible in the future because there is no before and after relationship. The already-born Dharma should not become the not-yet-born isha-phala, just as the past Dharma is not the present effect, otherwise there would be the fault of the effect preceding the cause. There is no homogenous cause in the future. If so, the Vipaka cause should not exist in the future. It should not, because the cause of the Vipaka effect exists before or simultaneously with the effect. The Dharmas of the future have no before and after relationship, so there is no such fault. Because they are not similar, the homogenous cause is similar to the effect. If there is no before and after relationship, they should be mutually causal. Since they are mutually causal, they should be mutually effective. Mutual cause and effect are contrary to reason. The Vipaka cause is not similar to the effect, and even if there is no before and after relationship, there is no above-mentioned fault. Therefore, the homogenous cause is established in position, and does not exist in the future. The Vipaka cause is established in aspect, and does not not exist in the future. What is the basis for saying that the homogenous cause only exists in its own realm? It is based on the contaminated (with outflows). If the uncontaminated path is viewed in turn, each is the cause for the nine realms. That is, the path of the nine realms, including the Unreached Concentration, the Intermediate Concentration of Dhyana, the Four Fundamental Dhyanas, and the Three Fundamental Formless Concentrations, are all mutually causal. Why? Because these are like guests residing in all realms, and do not belong to the jurisdiction of any realm. They are not possessed by the attachments of the realms. Therefore, although the paths of the nine realms are different, they are mutually causal because they are homogenous. However,
唯得與等勝為因。非為劣因。加行生故。且如已生苦法智忍還與未來苦法智忍為同類因是名為等。又即此忍復能與后從苦法智至無生智為同類因。是名為勝。如是廣說。乃至已生諸無生智。唯與等類為同類因。更無勝故。又諸已生見道修道及無學道。隨其次第與三二一為同類因。又於此中諸鈍根道與鈍及利為同類因。若利根道唯利道因。如隨信行及信勝解時解脫道隨其次第與六四二為同類因。若隨法行及見至非時解脫道隨其次第與三二一為同類因。諸上地道為下地因云何名為或等或勝。由因增長及由根故。謂見道等下下品等。後後位中因轉增長。雖一相續中無容可得隨信隨法行二道現起而已生者為未來因。為唯聖道但與等勝為同類因。不爾。云何。余世間法加行生者亦與等勝為因非劣。加行生法其體云何。謂聞所成思所成等。等者等取修所成等。因聞思修所生功德名彼所成。加行生故唯與等勝為因非劣。如欲界系聞所成法能與自界聞思所成為同類因。非修所成因。欲界無故。思所成法與思所成為同類因。非聞所成因。以彼劣故。若色界系聞所成法。能與自界聞修所成為同類因。非思所成因。色界無故。修所成法唯與自界修所成法為同類因。非聞所成因。以彼劣故。無色界系修所成法。唯與自界修所成法為同類因。非聞
思所成因。以無故劣故。如是諸法復有九品。若下下品為九品因。下中八因。乃至上上唯上上因。除前劣故。生得善法九品相望展轉為因。染污亦爾。無覆無記總有四種。謂異熟生威儀路工巧處化心俱品。隨其次第。能與四三二一為因。又欲界化心有四靜慮果。非上靜慮果下靜慮果因。非加行因得下劣果。如勤功力種稻麥等。勿設劬勞而無所獲。因如是義故。有問言。頗有已生諸無漏法非未生位無漏法因。有。謂已生苦法智品于未生位苦法忍品。又一切勝於一切劣。頗有一身諸無漏法前所定得非後生因。有。謂未來苦法忍品於後已生苦法智品。以果必無在因前故。或同類因未來無故。頗有前生諸無漏法非后已起無漏法因。有。謂前生勝無漏法於後已起劣無漏法。如退上果下果現前。又前已生苦法智得於后已生苦法忍得非同類因。以彼劣故。如是已說同類因相。第四相應因相云何。頌曰。
相應因決定 心心所同依
論曰。唯心心所是相應因。若爾所緣行相別者。亦應更互為相應因。不爾所緣行相同者乃可得說為相應故。若爾異時所緣行相同者應說為相應因。不爾要須所緣行相及時同者乃相應故。若爾異身所緣行相及時同者應說相應。如眾同觀初月等事為以一言總遮如是眾多妨難故說同依。謂要同依心心所
【現代漢語翻譯】 現代漢語譯本 『思所成因』（cintāmayī hetu，由思慮產生的因）。因為沒有低劣的原因。像這樣，諸法又有九品。如果下下品是九品的因，下中品是八品的因，乃至上上品只是上上品的因。這是因為排除了之前的低劣品。生得的善法，九品之間相互作為因。染污法也是這樣。無覆無記法總共有四種，即異熟生、威儀路、工巧處、化心俱品。它們依次能與四、三、二、一作為因。此外，欲界的化心有四靜慮果，但不是上靜慮果的下靜慮果因。不是通過加行因獲得低劣的果，就像勤勞地耕種稻麥等，不要設定勞苦而一無所獲。因為這樣的意義，所以有人問：『有沒有已經產生的諸無漏法，不是未生位的無漏法的因？』有。即已生的苦法智品對於未生位的苦法忍品。而且一切殊勝的法對於一切低劣的法都是因。『有沒有一身中的諸無漏法，前所定得的不是後生的因？』有。即未來的苦法忍品對於後來已生的苦法智品。因為果一定不會在因之前，或者因為同類因在未來沒有。『有沒有前生的諸無漏法，不是后已生起的無漏法的因？』有。即前生的殊勝的無漏法對於后已生起的低劣的無漏法。比如退失上果，下果現前。而且前已生的苦法智得對於后已生的苦法忍得不是同類因，因為它低劣。像這樣已經說了同類因的相。第四，相應因相是怎樣的？頌說： 『相應因決定，心心所同依。』 論曰：只有心和心所是相應因。如果這樣，所緣（ālambana，對像）和行相（ākāra，狀態）不同，也應該互相作為相應因。不是這樣的，所緣和行相相同才可以被說成是相應因。如果這樣，不同時期的所緣和行相相同，應該說是相應因。不是這樣的，必須所緣、行相和時間都相同才是相應因。如果這樣，不同身（個體）的所緣、行相和時間都相同，應該說是相應因，比如眾人同時觀看初月等事。爲了用一句話總括遮止像這樣眾多的妨難，所以說『同依』。即必須是同依的心和心所。
【English Translation】 English version 『Cintāmayī hetu』 (思所成因, the cause arising from thought). Because there is no inferior cause. Thus, these dharmas also have nine grades. If the lowest of the lowest grade is the cause for the nine grades, the lower-middle grade is the cause for eight grades, and so on, until the highest of the highest grade is only the cause for the highest of the highest grade. This is because the previous inferior grades are excluded. Innately acquired good dharmas mutually serve as causes among the nine grades. The same is true for defiled dharmas. Uncovered and unspecified dharmas have four types in total, namely, those arising from resultant maturation, deportment, skillful activities, and mind-concurrent qualities. They can sequentially serve as causes for four, three, two, and one. Furthermore, the mind-concurrent qualities of the desire realm have the fruits of the four dhyānas (靜慮, meditative absorptions), but the lower dhyāna fruit is not the cause of the higher dhyāna fruit. One does not obtain an inferior fruit through the cause of effort, just as diligently cultivating rice and wheat, etc., one should not exert effort and gain nothing. Because of this meaning, someone asks: 『Are there any already arisen unconditioned dharmas that are not the cause of unconditioned dharmas in the unarisen state?』 There are. Namely, the already arisen knowledge of the dharma of suffering (苦法智, duḥkha-dharma-jñāna) is the cause for the forbearance of the dharma of suffering (苦法忍, duḥkha-dharma-kṣānti) in the unarisen state. Moreover, everything superior is the cause for everything inferior. 『Are there any unconditioned dharmas in one's own body, previously determined, that are not the cause of later arising?』 There are. Namely, the future forbearance of the dharma of suffering is the cause for the later arisen knowledge of the dharma of suffering. Because the fruit will certainly not be before the cause, or because the cause of the same type does not exist in the future. 『Are there any previously arisen unconditioned dharmas that are not the cause of later arisen unconditioned dharmas?』 There are. Namely, the previously arisen superior unconditioned dharmas are the cause for the later arisen inferior unconditioned dharmas. For example, when one regresses from a higher fruit, a lower fruit manifests. Moreover, the previously arisen attainment of the knowledge of the dharma of suffering is not the cause of the later arisen attainment of the forbearance of the dharma of suffering because it is inferior. Thus, the characteristics of the cause of the same type have been explained. Fourth, what are the characteristics of the concurrent cause? The verse says: 『The concurrent cause is definite; mind and mental factors have a common basis.』 The treatise says: Only mind and mental factors are concurrent causes. If so, if the object (所緣, ālambana) and aspect (行相, ākāra) are different, they should also mutually serve as concurrent causes. That is not the case; only when the object and aspect are the same can it be said to be a concurrent cause. If so, if the object and aspect are the same at different times, it should be said to be a concurrent cause. That is not the case; it is necessary for the object, aspect, and time to be the same for it to be a concurrent cause. If so, if the object, aspect, and time are the same in different bodies (individuals), it should be said to be a concurrent cause, such as when many people simultaneously observe the new moon, etc. In order to encompass and prevent such numerous objections with one statement, it is said 『common basis.』 That is, it must be mind and mental factors with a common basis.
法方得更互為相應因。此中同言顯所依一。謂若眼識用此剎那眼根為依相應受等亦即用此眼根為依。乃至意識及相應法同依意根。應知亦爾。相應因體即俱有因。如是二因義何差別。由互為果義立俱有因。如商侶相依共遊險道。由五平等共相應義立相應因。即如商侶同受同作食等事業。其中闕一皆不相應。是故極成互為因義。如是已說相應因相。第五遍行因相云何。頌曰。
遍行謂前遍 為同地染因
論曰。遍行因者。謂前已生遍行諸法。與后同地染污諸法為遍行因。遍行諸法。隨眠品中遍行義處當廣分別。此與染法為通因故。同類因外更別建立。亦為餘部染法因故。由此勢力餘部煩惱及彼眷屬亦生長故。聖者身中諸染污法豈亦用此為遍行因。迦濕彌羅國毗婆沙師說。一切染污法見所斷為因。故品類足說如是言。云何見所斷為因法。謂諸染污法及見所斷法所感異熟。云何無記為因法。謂諸無記有為法及不善法。或有苦諦以有身見為因。非與有身見為因。廣說乃至。除未來有身見及彼相應法生老住無常諸餘染污苦諦。若爾云何通施設足論說。如彼論說。頗有法是不善唯不善為因耶。有。謂聖人離欲退最初已起染污思。依未斷因密作是說。見所斷法雖是此因而由已斷故廢不說。如是已說遍行因相。第六異熟因
【現代漢語翻譯】 現代漢語譯本：法等互相成為相應的因。這裡共同說明所依賴的是同一個。也就是說，如果眼識以這個剎那的眼根為所依，相應的受等也同樣以這個眼根為所依。乃至意識以及相應的法，同樣依賴意根。應當知道也是這樣。相應因的本體就是俱有因。那麼這兩種因的意義有什麼差別呢？由於互相成為果的意義而建立俱有因，就像商侶互相依靠共同行走在危險的道路上。由於五種平等共同相應的意義而建立相應因，就像商侶共同接受、共同從事飲食等事業。其中缺少任何一個都不相應。因此，極其明確地說明了互相成為因的意義。像這樣已經說明了相應因的相。第五遍行因的相是怎樣的呢？頌詞說： 『遍行』是指先前已生的『遍行』，作為同一地染污法的因。 論中說：遍行因，是指先前已經產生的遍行諸法，與後來同一地的染污諸法，作為遍行因。遍行諸法，在隨眠品中，關於遍行的意義之處，應當廣泛地分別說明。這個遍行因與染法作為共同的因，因此在同類因之外，另外建立。也因為是其他部分染法的因。由於這種力量，其他部分的煩惱以及它們的眷屬也因此生長。聖者身中的各種染污法，難道也用這個作為遍行因嗎？迦濕彌羅國（Kashmir）的毗婆沙師（Vaibhashika）說，一切染污法都以見所斷（dṛṣṭi-heya）為因。所以《品類足論》（Prakaraṇapāda）這樣說：什麼是見所斷為因的法？是指各種染污法以及見所斷法所感得的異熟果。什麼是以無記（avyākṛta）為因的法？是指各種無記的有為法以及不善法。或者說，有的苦諦（duḥkha-satya）以有身見（satkāya-dṛṣṭi）為因，有的不與有身見為因。廣泛地說，除了未來世的有身見以及與其相應的法、生老住無常之外，其餘的染污苦諦。如果這樣，那麼如何解釋《施設足論》（Prajñapti-pāda）所說？就像那部論所說：有沒有法是不善（akuśala），而僅僅以不善為因的呢？有。是指聖人離開慾望退步時，最初已經生起的染污思。依靠未斷的因秘密地這樣說。見所斷的法雖然是這個因，但是由於已經斷除，所以不說了。像這樣已經說明了遍行因的相。第六異熟因
【English Translation】 English version: Dharmas, etc., mutually become corresponding causes. Here, it is commonly stated that the reliance is on the same thing. That is, if eye-consciousness uses the eye-organ of this moment as its basis, the corresponding feeling, etc., also use this eye-organ as their basis. Even up to mind-consciousness and its corresponding dharmas, they similarly rely on the mind-organ. It should be understood that it is also like this. The substance of the corresponding cause is the co-existent cause (sahabhū-hetu). Then, what is the difference in meaning between these two causes? The co-existent cause is established because of the meaning of being mutual effects, like merchants relying on each other and traveling together on a dangerous road. The corresponding cause is established because of the meaning of five equalities being mutually corresponding, just like merchants jointly receiving and jointly engaging in activities such as eating. If any one of them is missing, they are not corresponding. Therefore, it is extremely clearly stated that they are mutual causes. Thus, the characteristics of the corresponding cause have been explained. What are the characteristics of the fifth pervasive cause (sarvatraga-hetu)? The verse says: 『Pervasive』 refers to the previously arisen 『pervasive』, as the cause of defilements in the same realm. The treatise says: The pervasive cause refers to the previously arisen pervasive dharmas, which serve as the pervasive cause for the subsequent defiled dharmas in the same realm. The pervasive dharmas, in the chapter on latent tendencies (anuśaya), the meaning of pervasive should be extensively explained. This pervasive cause is a common cause with defiled dharmas, so it is established separately from the homogenous cause. It is also the cause of defilements in other categories. Because of this power, afflictions in other categories and their retinues also grow. Do the various defiled dharmas in the body of a sage also use this as a pervasive cause? The Vaibhashikas (Vibhāṣika) of Kashmir (Kāśmīra) say that all defiled dharmas have the 'to be abandoned by seeing' (dṛṣṭi-heya) as their cause. Therefore, the Prakaraṇapāda (Prakaraṇapāda) says: What is the dharma that has 'to be abandoned by seeing' as its cause? It refers to the various defiled dharmas and the resultant effects produced by the dharmas 'to be abandoned by seeing'. What is the dharma that has the 'unspecified' (avyākṛta) as its cause? It refers to the various unspecified conditioned dharmas and unwholesome dharmas. Or, some suffering truth (duḥkha-satya) has the 'view of self' (satkāya-dṛṣṭi) as its cause, and some does not have the 'view of self' as its cause. Broadly speaking, except for the future 'view of self' and its corresponding dharmas, birth, aging, abiding, impermanence, and other defiled suffering truths. If this is the case, then how to explain what is said in the Prajñapti-pāda (Prajñapti-pāda)? Just as that treatise says: Is there a dharma that is unwholesome (akuśala), and only has unwholesome as its cause? Yes. It refers to the defiled thought that initially arose when a sage regresses from detachment. Relying on the cause that has not been severed, it is secretly said in this way. Although the dharma 'to be abandoned by seeing' is this cause, it is not mentioned because it has already been severed. Thus, the characteristics of the pervasive cause have been explained. Sixth, the resultant cause (vipāka-hetu).
相云何。頌曰。
異熟因不善 及善唯有漏
論曰。唯諸不善及善有漏是異熟因。異熟法故。何緣無記不招異熟。由力劣故。如朽敗種。何緣無漏不招異熟。無愛潤故。如貞實種無水潤沃。又非系地。如何能招系地異熟。余法具二。是故能招。如貞實種水所沃潤。異熟因義如何可了。為異熟之因名異熟因。為異熟即因名異熟因。義兼兩釋斯有何過。若異熟之因名異熟因。聖教不應言異熟生眼。若異熟即因名異熟因。聖教不應言業之異熟。兩釋俱通。已如前辯。所言異熟其義云何。毗婆沙師作如是釋。異類而熟。是異熟義。謂異熟因唯異類熟。俱有等因唯同類熟。能作一因兼同異熟故。唯此一名異熟因。熟果不應余因所得。果具二義方得熟名。一由相續轉變差別其體得生。二由隨因勢力勝劣時有分限。非彼俱有相應二因所生果體要由相續轉變差別方乃得生。由取果時即與果故。又非能作同類遍行三因之果亦由隨因勢力勝劣時有分限。由善惡等窮生死邊果數數生時無限故。由此但應作如是釋。變異而熟。是異熟義。不應但異簡別余因。于欲界中。有時一蘊為異熟因共感一果。謂有記得及彼生等。有時二蘊為異熟因共感一果。謂善不善身業語業及彼生等。有時四蘊為異熟因共感一果。謂善不善心心所法及彼生等
【現代漢語翻譯】 現代漢語譯本： 什麼是相（laksana）？頌詞說： 『異熟因是不善的，以及有漏的善。』 論曰：只有那些不善和有漏的善是異熟因（vipāka-hetu）。因為它們是異熟法（vipāka-dharma）。為什麼無記（avyākrta）不能招感異熟果（vipāka-phala）呢？因為它們的力量弱。就像腐爛的種子一樣。為什麼無漏（anāsrava）不能招感異熟果呢？因為它們沒有愛的滋潤。就像堅實的種子沒有水的滋潤一樣。而且它們不是系屬於輪迴之地的。如何能夠招感系屬於輪迴之地的異熟果呢？其餘的法同時具備這兩個條件。所以能夠招感異熟果。就像堅實的種子被水滋潤一樣。 異熟因的含義如何理解呢？作為異熟之因，被稱為異熟因。或者作為異熟本身就是因，被稱為異熟因。兼顧這兩種解釋有什麼過錯嗎？如果作為異熟之因被稱為異熟因，那麼聖教（ārya-śāsana）不應該說『異熟所生的眼』。如果作為異熟本身就是因被稱為異熟因，那麼聖教不應該說『業的異熟』。這兩種解釋都可行。正如前面所辯論的。 所說的異熟，它的含義是什麼呢？毗婆沙師（Vaibhāṣika）這樣解釋：『不同類而成熟，是異熟的含義。』意思是說，異熟因只在不同類中成熟。俱有因（sahabhū-hetu）等因只在同類中成熟。能作因（kāraṇa-hetu）兼具同類和異熟的性質。所以只有這個名稱叫做異熟因。成熟的果不應該由其他的因產生。果具備兩種含義才能被稱為成熟：一是通過相續（saṃtāna）的轉變和差別，其體才能產生；二是通過隨順因的勢力強弱，時間上有分限。不是那些俱有因和相應因（samprayuktaka-hetu）所生的果體，一定要通過相續的轉變和差別才能產生。因為在取果的時候，就立即給予果。又不是能作因、同類因（sabhāga-hetu）、遍行因（sarvatraga-hetu）這三種因的果，也通過隨順因的勢力強弱，時間上有分限。因為善惡等窮盡生死輪迴的果報，數數生起時沒有限度。 因此，只應該這樣解釋：『變異而成熟，是異熟的含義。』不應該僅僅用『不同』來簡別其他的因。在欲界（kāma-dhātu）中，有時一個蘊（skandha）作為異熟因，共同感受一個果報。比如有記得（saṃjñā）以及由它所生起的等等。有時兩個蘊作為異熟因，共同感受一個果報。比如善或不善的身業（kāya-karma）、語業（vāk-karma）以及由它們所生起的等等。有時四個蘊作為異熟因，共同感受一個果報。比如善或不善的心（citta）、心所法（caitta-dharma）以及由它們所生起的等等。
【English Translation】 English version: What is a characteristic (laksana)? The verse says: 'The cause of different maturation is unwholesome, and wholesome only with outflows.' Treatise says: Only those unwholesome and wholesome with outflows are causes of different maturation (vipāka-hetu), because they are the nature of different maturation (vipāka-dharma). Why is it that the indeterminate (avyākrta) does not bring about the fruit of different maturation (vipāka-phala)? Because its power is weak, like a rotten seed. Why is it that the without outflows (anāsrava) does not bring about the fruit of different maturation? Because it is not moistened by love, like a firm seed without the moistening of water. Moreover, it is not bound to the realm of existence. How can it bring about the fruit of different maturation that is bound to the realm of existence? The remaining dharmas possess both of these conditions simultaneously. Therefore, they are able to bring about the fruit of different maturation, like a firm seed moistened by water. How can the meaning of the cause of different maturation be understood? That which is the cause of different maturation is called the cause of different maturation. Or, that which is different maturation itself is the cause, is called the cause of different maturation. Is there any fault in encompassing both of these explanations? If that which is the cause of different maturation is called the cause of different maturation, then the Holy Teaching (ārya-śāsana) should not say 'the eye born of different maturation.' If that which is different maturation itself is the cause, is called the cause of different maturation, then the Holy Teaching should not say 'the different maturation of karma.' Both explanations are viable, as has been argued previously. What is the meaning of what is called different maturation? The Vaibhāṣika explains it this way: 'Maturing differently is the meaning of different maturation.' It means that the cause of different maturation matures only in a different category. The co-existent cause (sahabhū-hetu) and other causes mature only in the same category. The efficient cause (kāraṇa-hetu) possesses both the nature of the same category and different maturation. Therefore, only this name is called the cause of different maturation. The matured fruit should not be produced by other causes. A fruit must possess two meanings to be called mature: first, through the transformation and differentiation of the continuum (saṃtāna), its substance can arise; second, through following the strength and weakness of the cause, there is a limit in time. It is not that the substance of the fruit produced by those co-existent causes and associated causes (samprayuktaka-hetu) must necessarily arise through the transformation and differentiation of the continuum, because at the time of taking the fruit, it immediately gives the fruit. Moreover, it is not that the fruit of the efficient cause, the same-category cause (sabhāga-hetu), and the pervasive cause (sarvatraga-hetu) also has a limit in time through following the strength and weakness of the cause, because the retribution of good and evil, etc., exhausts the cycle of birth and death, and arises repeatedly without limit. Therefore, it should only be explained this way: 'Maturing with variation is the meaning of different maturation.' It should not merely use 'different' to distinguish other causes. In the desire realm (kāma-dhātu), sometimes one aggregate (skandha) acts as the cause of different maturation, jointly experiencing one retribution, such as perception (saṃjñā) and what arises from it, and so on. Sometimes two aggregates act as the cause of different maturation, jointly experiencing one retribution, such as wholesome or unwholesome bodily karma (kāya-karma), verbal karma (vāk-karma), and what arises from them, and so on. Sometimes four aggregates act as the cause of different maturation, jointly experiencing one retribution, such as wholesome or unwholesome mind (citta), mental factors (caitta-dharma), and what arises from them, and so on.
。於色界中。有時一蘊為異熟因共感一果。謂有記得無想等至及彼生等。有時二蘊為異熟因共感一果。謂初靜慮善有表業及彼生等。有時四蘊為異熟因共感一果。謂非等引善心心所及彼生等。有時五蘊為異熟因共感一果。謂是等引心心所法並隨轉色及彼生等。無色界中。有時一蘊為異熟因共感一果。謂有記得滅盡等至及彼生等。有時四蘊為異熟因共感一果。謂一切善心心所法及彼生等。有業唯感一處異熟。謂感法處即命根等。若感意處定感二處。謂意與法。若感觸處應知亦爾。若感身處定感三處。謂身觸法。感色香味應知亦爾。若感眼處定感四處。謂感眼處及身觸法。感耳鼻舌應知亦爾。有業能感或五或六或七或八或九或十或十一處。業或少果或多果故。如外種果或少或多。種果少者如穀麥等。種果多者如蓮石榴諾瞿陀等。有一世業三世異熟無三世業一世異熟。勿設劬勞果減因故。有一念業多念異熟無多念業一念異熟。此中所以如上應知。然異熟果無與業俱。非造業時即受果故。亦非無間。由次剎那等無間緣力所引故。又異熟因感異類果必待相續方能辦故。如是六因定居何世。因居世定義雖已說而未頌攝。故應重辯。頌曰。
遍行與同類 二世三世三
論曰。遍行同類唯居過現未來世無。理如前說。相應
【現代漢語翻譯】 現代漢語譯本：在『有』（bhava）之中，有時一個蘊（skandha，構成要素）作為異熟因（vipāka-hetu，果報之因）共同感受一個果報。這指的是有覺知的無想定（asaṃjñā-samāpatti）及其所生等。有時兩個蘊作為異熟因共同感受一個果報。這指的是初禪（prathama-dhyāna）的善有表業（善的身語行為）及其所生等。有時四個蘊作為異熟因共同感受一個果報。這指的是非等引（非禪定狀態）的善心心所（kuśala citta-caitta，善的心和心理活動）及其所生等。有時五個蘊作為異熟因共同感受一個果報。這指的是等引（禪定狀態）的心心所法（citta-caitta-dharma，心和心理活動）以及隨之轉變的色法（rūpa，物質現象）及其所生等。 在『無』（abhava）之中，有時一個蘊作為異熟因共同感受一個果報。這指的是有覺知的滅盡定（nirodha-samāpatti）及其所生等。有時四個蘊作為異熟因共同感受一個果報。這指的是一切善心心所法及其所生等。有些業只能感受一個處的異熟果報。這指的是感受法處（dharma-āyatana），即命根（jīvitendriya）等。如果感受意處（mana-āyatana），必定感受兩個處，即意與法。如果感受觸處（sparśa-āyatana），應當知道也是如此。如果感受身處（kāya-āyatana），必定感受三個處，即身、觸、法。感受色、香、味處，應當知道也是如此。如果感受眼處（cakṣu-āyatana），必定感受四個處，即感受眼處以及身、觸、法。感受耳、鼻、舌處，應當知道也是如此。有些業能夠感受或五、或六、或七、或八、或九、或十、或十一處。這是因為業的果報有少有多的緣故。就像外在的種子所結的果實有少有多一樣。種子結的果實少的，如谷、麥等。種子結的果實多的，如蓮花、石榴、諾瞿陀等。 有一種業是現世所造，來世感受異熟果報，沒有一種業是來世所造，現世感受異熟果報。不要因為設定了過多的努力而導致果報少於因。有一種念頭的業，會產生多個念頭的異熟果報，沒有多個念頭的業，產生一個念頭的異熟果報。其中的道理如上所述應當知曉。然而，異熟果報不會與業同時產生，因為不是在造業的時候立即就感受果報。也不是無間（無間隔）產生，而是由下一個剎那等無間緣（samanantara-pratyaya，緊鄰的條件）的力量所引導。而且，異熟因感受不同型別的果報，必定要等待相續（saṃtāna，連續性）才能完成。像這樣，六因（ṣaṭ-hetu，六種因）必定存在於哪個世（時間段）呢？因存在於哪個世的定義雖然已經說過，但還沒有用偈頌概括。所以應該重新辨析。偈頌說： 『遍行與同類，二世三世三。』 論曰：遍行（sarvatraga-hetu）和同類（sabhāga-hetu）只存在於過去世、現在世和未來世，沒有道理如前所述。相應（saṃprayuktaka-hetu）
【English Translation】 English version: In 『being』 (bhava), sometimes one skandha (aggregate, constituent) jointly experiences one result as a vipāka-hetu (result-cause, cause of retribution). This refers to conscious asaṃjñā-samāpatti (non-perception attainment) and its arising, etc. Sometimes two skandhas jointly experience one result as a vipāka-hetu. This refers to the good manifested karma (good physical and verbal actions) of the first dhyāna (meditative absorption) and its arising, etc. Sometimes four skandhas jointly experience one result as a vipāka-hetu. This refers to non-samāhita (non-meditative state) kuśala citta-caitta (wholesome mind and mental activities) and its arising, etc. Sometimes five skandhas jointly experience one result as a vipāka-hetu. This refers to samāhita (meditative state) citta-caitta-dharma (mind and mental activities) and the rūpa (material phenomena) that transforms accordingly, and its arising, etc. In 『non-being』 (abhava), sometimes one skandha jointly experiences one result as a vipāka-hetu. This refers to conscious nirodha-samāpatti (cessation attainment) and its arising, etc. Sometimes four skandhas jointly experience one result as a vipāka-hetu. This refers to all wholesome citta-caitta-dharma and its arising, etc. Some karma can only experience the vipāka result of one āyatana (sense base). This refers to experiencing the dharma-āyatana (dharma base), i.e., jīvitendriya (life faculty), etc. If the mana-āyatana (mind base) is experienced, two āyatanas are definitely experienced, i.e., mind and dharma. If the sparśa-āyatana (touch base) is experienced, it should be known that it is also like this. If the kāya-āyatana (body base) is experienced, three āyatanas are definitely experienced, i.e., body, touch, and dharma. Experiencing the rūpa (form), gandha (smell), rasa (taste) āyatanas, it should be known that it is also like this. If the cakṣu-āyatana (eye base) is experienced, four āyatanas are definitely experienced, i.e., experiencing the eye base and body, touch, and dharma. Experiencing the ear, nose, and tongue āyatanas, it should be known that it is also like this. Some karma can experience either five, six, seven, eight, nine, ten, or eleven āyatanas. This is because the results of karma are either few or many. Just like the fruits produced by external seeds are either few or many. Seeds that produce few fruits are like grains, wheat, etc. Seeds that produce many fruits are like lotuses, pomegranates, Nygrodha trees, etc. There is karma created in this life that experiences vipāka results in the next life, but there is no karma created in the next life that experiences vipāka results in this life. Do not let excessive effort result in fewer fruits than causes. There is karma of one thought that produces vipāka results of many thoughts, but there is no karma of many thoughts that produces vipāka results of one thought. The reason for this should be understood as above. However, vipāka results do not arise simultaneously with karma, because the result is not experienced immediately when karma is created. Nor does it arise without interval, but is guided by the power of the samanantara-pratyaya (immediately preceding condition) of the next moment, etc. Moreover, vipāka causes experience results of different types, and must wait for the saṃtāna (continuity) to be completed. Like this, in which kāla (time period) do the ṣaṭ-hetu (six causes) necessarily reside? Although the definition of which kāla the cause resides in has already been stated, it has not been summarized in a verse. Therefore, it should be re-examined. The verse says: 『Sarvatraga (pervasive) and sabhāga (homogeneous), two kālas, three kālas, three.』 The treatise says: Sarvatraga-hetu (pervasive cause) and sabhāga-hetu (homogeneous cause) only exist in the past, present, and future kālas, and there is no reason as stated before. Saṃprayuktaka-hetu (associated cause)
俱有異熟三因於三世中皆悉遍有。頌既不說能作因所居。義準應知。通三世非世。已說六因相別世定。何等為果對彼成因。頌曰。
果有為離系 無為無因果
論曰。如本論說。果法雲何。謂諸有為及與擇滅。若爾無為許是果故則應有因。要對彼因乃可得說此為果故。又此無為許是因故亦應有果。要對彼果乃可得說此為因故。唯有為法有因有果非諸無為。所以者何。無六因故無五果故。何緣不許諸無間道與離系果為能作因。于生不障立能作因。無為無生道何所作。若爾誰果。果義如何。謂是道果。道力得故。若爾道果應唯是得。道于得有能非於擇滅故。不爾于得於擇滅中道之功能有差別故。云何于得道有功能。謂能生故。云何于滅道有功能。謂能證故。由此理故。道雖非滅因而可得說擇滅為道果。既諸無為無增上果。如何可說為能作因。以諸無為於他生位不為障故立能作因。然無果者。由離世法無能取果與果用故。經部師說。無為非因。無經說因是無為故。有經說因唯有為故。何處經說。如有經說。諸因諸緣能生色者皆是無常。無常因緣所生諸色如何是常。廣說乃至識亦如是。若爾無為亦應不與能緣識等作所緣緣。唯說能生故得作所緣緣。謂經唯說諸因諸緣能生識者皆是無常。不說一切為識緣者皆是無常
【現代漢語翻譯】 現代漢語譯本 具有異熟因、等流因、能作因這三種因，在過去、現在、未來三世中都是普遍存在的。頌文中既然沒有說到能作因所處的時間，那麼按照文義推斷，應當知道能作因是通於三世而非侷限於某一世的。前面已經說明了六因的差別，確定了它們與世的關係。那麼，什麼可以作為果，與這些因相對，從而構成因果關係呢？頌文說：
『果是有為和離系（指擇滅，一種無為法），無為法本身不是因，也不是果。』
論中說：如本論所說，什麼是果法呢？就是指一切有為法以及擇滅（Nirvana）。如果這樣，無為法既然被認為是果，那麼就應該有因。必須相對於某個因，才能說它是果。而且，這個無為法既然被認為是因，那麼也應該有果。必須相對於某個果，才能說它是因。只有有為法才有因有果，而無為法沒有。為什麼呢？因為無為法沒有六因，所以也沒有五果。為什麼不允許諸無間道（Anantarya-marga，指修行道路上緊接著解脫道的階段）與離系果（Visamyoga-phala，指通過修行斷除煩惱所獲得的果報）構成能作因呢？因為對於產生不構成障礙，所以可以設立能作因。無為法沒有生起，道又能做什麼呢？如果這樣，那麼擇滅是誰的果呢？果的意義是什麼呢？是指道的果。因為是道的力量所獲得的。如果這樣，道的果應該僅僅是『得』（prapti，獲得）。因為道對於『得』有作用，但對於擇滅沒有作用。不是這樣的，因為道在『得』和擇滅中的作用是有差別的。道如何對『得』產生作用呢？是指能夠產生『得』。道如何對擇滅產生作用呢？是指能夠證得擇滅。因為這個道理，道雖然不是擇滅的因，但可以說擇滅是道的果。既然一切無為法沒有增上果（Adhipati-phala，由增上因而產生的果），怎麼能說是能作因呢？因為一切無為法在其他法的生起過程中不構成障礙，所以可以設立為能作因。然而，無為法沒有果，是因為脫離了世間法，沒有能夠取得果和給予果的作用。經部師（Sautrantika）說，無為法不是因，因為沒有經典說無為法是因。有經典說因只有有為法。什麼經典這樣說呢？如有經典說，諸因諸緣能夠產生色（rupa，物質）的，都是無常的。無常的因緣所產生的色，怎麼會是常呢？廣而言之，乃至識（vijnana，意識）也是這樣。如果這樣，無為法也就不應該作為所緣緣（alambana-pratyaya，認識對像）與能緣識等發生關係。因為經典只說了『能生』，所以可以作為所緣緣。經典只是說諸因諸緣能夠產生識的都是無常的，並沒有說一切作為識的緣的都是無常的。
【English Translation】 English version The three causes of Vipaka-hetu (resultant cause), Samanantara-hetu (homogeneous cause), and Karana-hetu (efficient cause) are all universally present in the three times (past, present, and future). Since the verse does not mention where the Karana-hetu resides, it should be understood according to the meaning that the Karana-hetu is common to the three times and not limited to one time. The differences of the six causes have already been explained, and their relationship with the times has been determined. So, what can be considered as a result (phala) in relation to these causes, thus forming a cause-and-effect relationship? The verse says:
'The result is conditioned (having causes) and Visamyoga (cessation, referring to Nirodha-samapatti, a type of unconditioned dharma); the unconditioned is neither a cause nor a result.'
The treatise says: As stated in this treatise, what is a result-dharma (phala-dharma)? It refers to all conditioned dharmas and Nirodha-samapatti (cessation). If so, since the unconditioned is considered a result, then it should have a cause. Only in relation to a certain cause can it be said to be a result. Moreover, since this unconditioned is considered a cause, it should also have a result. Only in relation to a certain result can it be said to be a cause. Only conditioned dharmas have causes and results, while unconditioned dharmas do not. Why? Because unconditioned dharmas do not have the six causes, and therefore do not have the five results. Why is it not allowed for the Anantarya-marga (path of immediate consequence, the stage on the path of cultivation immediately preceding the path of liberation) to form a Karana-hetu with the Visamyoga-phala (fruit of separation, the result obtained by severing afflictions through cultivation)? Because it does not obstruct production, therefore a Karana-hetu can be established. The unconditioned does not arise, so what can the path do? If so, then whose result is Nirodha-samapatti? What is the meaning of 'result'? It refers to the result of the path. Because it is obtained by the power of the path. If so, the result of the path should only be 'prapti' (attainment). Because the path has an effect on 'prapti', but not on Nirodha-samapatti. It is not like that, because the effect of the path on 'prapti' and Nirodha-samapatti is different. How does the path have an effect on 'prapti'? It means it can produce 'prapti'. How does the path have an effect on Nirodha-samapatti? It means it can realize Nirodha-samapatti. Because of this reason, although the path is not the cause of Nirodha-samapatti, it can be said that Nirodha-samapatti is the result of the path. Since all unconditioned dharmas do not have Adhipati-phala (dominant result, the result produced by Adhipati-hetu), how can they be said to be Karana-hetu? Because all unconditioned dharmas do not obstruct the arising of other dharmas, they can be established as Karana-hetu. However, unconditioned dharmas do not have results because, being separate from worldly dharmas, they do not have the function of obtaining and giving results. The Sautrantika (Sutra School) says that the unconditioned is not a cause because no sutra says that the unconditioned is a cause. Some sutras say that only conditioned dharmas are causes. Which sutras say this? For example, some sutras say that all causes and conditions that can produce rupa (form, matter) are impermanent. How can the rupa produced by impermanent causes and conditions be permanent? Broadly speaking, even vijnana (consciousness) is the same. If so, the unconditioned should also not be related to the object-cognizing consciousness as Alambana-pratyaya (object condition, the condition of the object). Because the sutra only says 'can produce', it can be the Alambana-pratyaya. The sutra only says that all causes and conditions that can produce consciousness are impermanent, but it does not say that everything that is a condition for consciousness is impermanent.
故不成難。豈不亦說唯能生因是無常故不撥。無為唯不障故為能作因。有契經中說無為法為所緣緣。無契經中說無為法為能作因故。不應立為唯不障因性。雖無經說亦無處遮。又無量經今已隱沒。云何定判無經說耶。若爾何法名為離系。即本論中所說擇滅。豈不先問何謂擇滅。答是離系。今問何法名為離系。答是擇滅。如是二答。更互相依。於此自性竟不能顯故應別門開顯自性。此法自性實有離言。唯諸聖者各別內證。但可方便總相說言。是善是常別有實物名為擇滅亦名離系。經部師說。一切無為皆非實有如色受等別有實物。此所無故。若爾何故名虛空等。唯無所觸說名虛空。謂于暗中無所觸對。便作是說。此是虛空。已起隨眠生種滅位由簡擇力余不更生說名擇滅。離簡擇力由闕緣故余不更生名非擇滅。如殘眾同分中夭者余蘊。餘部師說。由慧功能隨眠不生名為擇滅。隨眠緣闕后苦不生不由慧能名非擇滅。離簡擇力此滅不成故此不生即擇滅攝。有說。諸法生已后無。自然滅故名非擇滅。如是所執非擇滅體應是無常。未滅無故。豈不擇滅擇為先故。先無後有應亦無常。非擇為先方有擇滅。如何擇滅亦是無常。所以者何。非先有擇后未生法方有不生。何者。不生本來自有。若無簡擇諸法應生。簡擇生時法永不起。於此不起
【現代漢語翻譯】 因此，說『不成難』（無法構成反駁）。難道不是也說，只有『能生因』（能夠產生結果的原因）是無常的，所以才不否定（無常）嗎？無為法只是因為『不障礙』，所以才能作為『能作因』（能夠促成事物產生的原因）。有契經中說，無為法是『所緣緣』（作為認識對象的原因）。沒有契經中說，無為法是『能作因』。因此，不應該僅僅把它定義為『不障礙』的因性。雖然沒有經典這樣說，也沒有任何地方禁止這樣說。而且，大量的經典現在已經失傳了，怎麼能斷定沒有經典這樣說呢？ 如果這樣，什麼法叫做『離系』（解脫束縛）呢？就是本論中所說的『擇滅』（通過智慧選擇而達到的寂滅）。難道不是先問『什麼是擇滅』，然後回答『是離系』嗎？現在又問『什麼法叫做離系』，然後回答『是擇滅』。像這樣兩種回答，互相依賴，最終無法顯明它的自性。所以應該另外開闢途徑來闡明它的自性。這種法的自性，實際上是超越言語的，只有聖者才能各自內心證悟。只能方便地用總相來說，它是善的，是常的，有真實的實體叫做『擇滅』，也叫做『離系』。 經部師（Sautrāntika）說，一切無為法都不是真實存在的實體，不像色、受等那樣有各自的實體。因為沒有這種實體。如果這樣，為什麼叫做『虛空』（ākāśa）等呢？只是因為沒有觸碰，所以叫做『虛空』。比如在黑暗中沒有觸碰到的東西，就說『這是虛空』。已經生起的隨眠（anuśaya，煩惱的潛在形式）的生起種子，在滅位，由於簡擇力（智慧的選擇力量），其餘的不再生起，叫做『擇滅』。離開簡擇力，由於缺少因緣，其餘的不再生起，叫做『非擇滅』。就像殘餘的眾同分（眾生的共性）中夭折的人的其餘蘊（skandha，構成個體的要素）。 有部師（Sarvāstivāda）說，由於智慧的功能，隨眠不再生起，叫做『擇滅』。隨眠缺少因緣，後來的痛苦不再生起，不是由於智慧的功能，叫做『非擇滅』。離開簡擇力，這種滅是不能成立的，因此這種不生就屬於擇滅的範疇。 有人說，諸法生起之後，自然滅亡，因此叫做『非擇滅』。像這樣所執著的非擇滅的本體，應該是無常的，因為在未滅之前是不存在的。難道不是擇滅是因為『擇』（選擇）在先嗎？先沒有而後有，也應該是無常的。 非擇滅是『非擇』（非選擇）在先，然後才有擇滅，怎麼能說擇滅也是無常的呢？原因是什麼呢？不是先有『擇』，然後未生之法才不會生起。什麼（意思）呢？不生本來就是存在的。如果沒有簡擇，諸法應該生起。簡擇生起的時候，法就永遠不會生起。對於這種不生。
【English Translation】 Therefore, it cannot constitute a 'difficult objection' (an insurmountable refutation). Isn't it also said that only the 'productive cause' (hetupratyaya, the cause that can produce a result) is impermanent, and therefore impermanence is not denied? Unconditioned dharmas (asaṃskṛta-dharma) are only 'non-obstructive', and therefore can act as 'efficient causes' (adhipati-pratyaya, the cause that facilitates the arising of something). In some sutras, it is said that unconditioned dharmas are 'object-conditions' (ālambana-pratyaya, the condition that serves as an object of cognition). In other sutras, it is said that unconditioned dharmas are 'efficient causes'. Therefore, it should not be defined merely as a non-obstructive causal nature. Although no sutra says this, there is no prohibition against saying it. Moreover, countless sutras have now disappeared. How can it be definitively judged that no sutra says this? If so, what dharma is called 'disjunction' (visamyoga, separation from bonds)? It is the 'cessation through discrimination' (pratisaṃkhyā-nirodha, cessation attained through wisdom) mentioned in this treatise. Wasn't the question first asked, 'What is cessation through discrimination?' and then answered, 'It is disjunction'? Now the question is asked, 'What dharma is called disjunction?' and then answered, 'It is cessation through discrimination'. These two answers are mutually dependent, and ultimately fail to reveal its own nature. Therefore, a separate path should be opened to clarify its nature. The nature of this dharma is actually beyond words, and only realized internally by each noble being. It can only be conveniently described in general terms as good, permanent, and having a real substance called 'cessation through discrimination', also called 'disjunction'. The Sautrāntikas (Sautrāntika, a school of Buddhism) say that all unconditioned dharmas are not real entities, unlike form (rūpa), feeling (vedanā), etc., which have their own entities. Because there is no such entity. If so, why are they called 'space' (ākāśa), etc.? It is only because there is no contact that it is called 'space'. For example, when there is nothing touched in the darkness, it is said, 'This is space'. The seeds of latent defilements (anuśaya, subtle forms of afflictions) that have already arisen, in the state of cessation, due to the power of discrimination (prajñā, wisdom), the rest no longer arise, which is called 'cessation through discrimination'. Apart from the power of discrimination, due to the lack of conditions, the rest no longer arise, which is called 'cessation without discrimination' (apratisaṃkhyā-nirodha, cessation attained without wisdom). It is like the remaining aggregates (skandha, the five aggregates that constitute an individual) of a person who dies prematurely within the remaining commonality of beings (nikāya-sabhāga, the shared characteristics of a group of beings). The Sarvāstivādins (Sarvāstivāda, a school of Buddhism) say that due to the function of wisdom, latent defilements no longer arise, which is called 'cessation through discrimination'. When latent defilements lack conditions, later suffering no longer arises, not due to the function of wisdom, which is called 'cessation without discrimination'. Apart from the power of discrimination, this cessation cannot be established, therefore this non-arising belongs to the category of cessation through discrimination. Some say that dharmas naturally cease after arising, therefore it is called 'cessation without discrimination'. The nature of cessation without discrimination as held in this way should be impermanent, because it does not exist before cessation. Isn't cessation through discrimination because 'discrimination' (pratisaṃkhyā, wisdom) comes first? What does not exist first and then exists later should also be impermanent. Cessation without discrimination has 'non-discrimination' (apratisaṃkhyā, lack of wisdom) first, and then there is cessation through discrimination. How can it be said that cessation through discrimination is also impermanent? What is the reason? It is not that 'discrimination' comes first, and then the dharma that has not arisen will not arise. What (does it mean)? Non-arising is originally existent. If there is no discrimination, dharmas should arise. When discrimination arises, dharmas will never arise. Regarding this non-arising.
擇有功能。謂于先時未有生障。今為生障非造不生。若唯不生是涅槃者。此經文句當云何通。經言。五根若修若習若多修習。能令過去未來現在眾苦永斷。此永斷體即是涅槃。唯于未來有不生義非於過現。豈不相違。雖有此文而不違義。此經意說。緣過現苦煩惱斷故名眾苦斷。如世尊言。汝等於色應斷貪慾。貪慾斷時便名色斷及色遍智。廣說乃至識亦如是。過現苦斷義亦應然。設有餘經言斷過去未來現在諸煩惱者。準前理釋。義亦無違。或此經中別有意趣。過去煩惱謂過去生所起煩惱。現在煩惱謂現在生所起煩惱。如愛行中十八愛行。過去世起者依過去生說。未來現在應知亦爾。如是二世所起煩惱。為生未來諸煩惱故。于現相續引起種子。此種斷故彼亦名斷。如異熟盡時亦說名業盡。未來眾苦及諸煩惱。由無種故畢竟不生。說名為斷。若異此者。過去現在何緣須斷。非於已滅及正滅時。須設劬勞為令其滅。若無為法其體都無。何故經說所有諸法。若諸有為若諸無為。于中離染最為第一。如何無法可於無中立為第一。我亦不說諸無為法其體都無。但應如我所說而有。如說此聲有先非有。有後非有。不可非有說為有故有義得成。說有無為。應知亦爾。有雖非有而可稱歎。故諸災橫畢竟非有名為離染。此於一切有非有中最為
【現代漢語翻譯】 現代漢語譯本 選擇具有作用。意思是說在先前沒有產生障礙，現在產生障礙是因為造作才產生，不造作就不會產生。如果僅僅是不產生就是涅槃（Nirvana），那麼這段經文應該如何解釋？經文說：『五根（five roots of sensation）如果修習、練習、多次修習，能使過去、未來、現在的種種痛苦永遠斷除。』這永遠斷除的本體就是涅槃。僅僅在未來有不產生的意義，而不是在過去和現在。這難道不是相互矛盾嗎？雖然有這段經文，但並不違背其意義。這段經文的意思是說，因為過去和現在的痛苦煩惱斷除，所以稱為眾苦斷除。如同世尊（World-Honored One）所說：『你們對於色（form）應該斷除貪慾（greed）。貪慾斷除時，就稱為色斷除以及色遍知（complete knowledge of form）。』廣泛地說，乃至識（consciousness）也是如此。過去和現在的痛苦斷除的意義也應該這樣理解。如果還有其他經文說斷除過去、未來、現在的所有煩惱，也應該按照前面的道理來解釋，意義上也沒有違背。或者這部經中有其他的意趣。過去的煩惱是指過去生所產生的煩惱，現在的煩惱是指現在生所產生的煩惱。如同愛行（course of love）中的十八愛行（eighteen courses of love），過去世產生的就依據過去生來說，未來和現在也應該知道是這樣。像這樣，過去和未來兩世所產生的煩惱，爲了產生未來的各種煩惱，在現在相續中引起種子。這種子斷除，所以也稱為斷除。如同異熟（vipaka，fruition）窮盡時也說名為業盡（karma exhausted）。未來的種種痛苦和各種煩惱，因為沒有種子，所以畢竟不會產生，稱為斷除。如果不是這樣，過去和現在為什麼要斷除呢？對於已經滅除和正在滅除的時候，不需要費力去讓它滅除。如果無為法（unconditioned dharma）的本體完全沒有，為什麼經文說所有諸法，無論是諸有為（conditioned）還是諸無為，其中離染（freedom from defilement）最為第一？如何能說沒有法可以在沒有之中被立為第一？我也不是說諸無為法的本體完全沒有，但應該如我所說的那樣而存在。如同說這個聲音有先前沒有，有後來沒有，不能因為沒有就說成有，所以有的意義才能成立。說有無為，也應該知道是這樣。有雖然不是有，但可以稱讚。所以種種災禍畢竟沒有，稱為離染。這在一切有和非有之中最為……
【English Translation】 English version Selection has a function. This means that previously there was no obstacle to birth. Now, an obstacle to birth arises because of creation; if there is no creation, it will not arise. If merely not arising is Nirvana (Nirvana), how should this passage of scripture be explained? The scripture says: 'If the five roots of sensation (five roots of sensation) are cultivated, practiced, and repeatedly cultivated, they can cause the various sufferings of the past, future, and present to be eternally cut off.' This entity of eternal cutting off is Nirvana. Only in the future is there the meaning of not arising, not in the past and present. Isn't this contradictory? Although there is this passage, it does not contradict the meaning. The meaning of this passage is that because the suffering and afflictions of the past and present are cut off, it is called the cutting off of all suffering. Just as the World-Honored One (World-Honored One) said: 'You should cut off greed (greed) for form (form).' When greed is cut off, it is called the cutting off of form and complete knowledge of form (complete knowledge of form).' Broadly speaking, even consciousness (consciousness) is the same. The meaning of cutting off the suffering of the past and present should also be understood in this way. If there are other scriptures that say to cut off all the afflictions of the past, future, and present, they should also be explained according to the previous reasoning, and there is no contradiction in meaning. Or there may be other intentions in this scripture. Past afflictions refer to the afflictions arising from past lives, and present afflictions refer to the afflictions arising from present lives. Just as in the course of love (course of love), there are eighteen courses of love (eighteen courses of love). Those that arise in the past life are based on the past life, and the future and present should also be known to be the same. In this way, the afflictions arising from the past and future lives, in order to generate various afflictions in the future, cause seeds to arise in the present continuum. When these seeds are cut off, they are also called cut off. Just as when vipaka (vipaka, fruition) is exhausted, it is also said that karma is exhausted (karma exhausted). The various sufferings and afflictions of the future, because there are no seeds, will ultimately not arise, and are called cut off. If it is not like this, why should the past and present be cut off? For what has already been extinguished and is being extinguished, there is no need to labor to make it extinguish. If the nature of unconditioned dharma (unconditioned dharma) is completely non-existent, why does the scripture say that all dharmas, whether conditioned (conditioned) or unconditioned, among them freedom from defilement (freedom from defilement) is the most supreme? How can it be said that there is no dharma that can be established as the most supreme in non-existence? I am not saying that the nature of all unconditioned dharmas is completely non-existent, but it should exist as I have said. Just as it is said that this sound had no existence before, and has no existence after, it cannot be said to be existent because it is non-existent, so the meaning of existence can be established. Saying that there is unconditioned, it should also be known to be like this. Although existence is not existence, it can be praised. Therefore, all kinds of disasters are ultimately non-existent, and are called freedom from defilement. This is the most...
殊勝。為令所化深生欣樂故應稱歎此為第一。若無為法唯非有者。無故不應名滅聖諦。且言聖諦其義云何。豈不此言屬無倒義。聖見有無皆無顛倒。謂聖于苦見唯是苦。于苦非有見唯非有。此于聖諦義有何違。如何非有而可立為第三聖諦。第二無間聖見及說故成第三。若無為法其體唯無。空涅槃識應緣無境。此緣無境亦無有過。辯去來中當應思擇。若許無為別有實體。當有何失。復有何德。許便擁護毗婆沙宗是名為德。若有可護天神定知自當擁護。然許實有明虛妄計是名為失。所以者何。此非有體可得如色受等。亦非有用可得如眼耳等。又若別有。如何可立彼事之滅第六轉聲。由滅與事非互相屬。此彼相望非因果故。唯遮彼事。第六可成。彼事之無名為滅故。滅雖別有而由彼事或得斷時方得此滅可言此滅屬於彼事。何因此滅定屬此得。如契經言。苾芻獲得現法涅槃。如何非有可言獲得。由得對治便獲永違煩惱。後有所依身故名得涅槃。復有聖教能顯涅槃唯以非有為其自性。謂契經言。所有眾苦皆無餘斷。各別捨棄盡離染滅靜息永沒。余苦不續不取不生。此極寂靜。此極美妙。謂舍諸依及一切愛盡離染滅名為涅槃。云何不許言不生者依此無生故言不生。我等見此第七轉聲于證滅有都無功力。何意故說依此無生。若依此言
【現代漢語翻譯】 現代漢語譯本 殊勝。爲了使所化眾生深深地產生歡喜，所以應該稱讚這是第一。如果無為法僅僅是非有，那麼沒有原因就不應該稱為滅聖諦（Nirodha Satya）。而且，說到聖諦，它的意義是什麼呢？難道不是說這屬於無顛倒的意義嗎？聖者所見到的有和無都沒有顛倒。意思是聖者對於苦，見到僅僅是苦；對於苦的非有，見到僅僅是非有。這對於聖諦的意義有什麼違背呢？如何能將非有確立為第三聖諦呢？在第二（苦滅道聖諦）之後，聖者的見解和宣說就構成了第三聖諦。如果無為法的本體僅僅是無，那麼空涅槃識（Akasha-anantyayatana）應該緣于無境。這種緣于無境也沒有過失，在辯論過去和未來時應當仔細思考。如果承認無為法有別的實體，會有什麼過失？又有什麼功德？承認它就等於擁護毗婆沙宗（Vaibhashika），這可以算作功德。如果有可護持的天神，必定會知道並自行擁護。然而，承認實有，卻又明白是虛妄的計度，這就可以算作過失。為什麼這樣說呢？因為這並非是有實體，可以像色、受等一樣得到；也不是有用處，可以像眼、耳等一樣使用。又如果另有實體，如何能將它的滅確立為第六轉聲（關係格）？因為滅與事物並非互相隸屬，彼此之間不是因果關係。僅僅遮止那個事物，第六轉聲才能成立。那個事物的無，就叫做滅。滅雖然另有實體，但是由於那個事物或者得到斷滅時，才能得到這個滅，才能說這個滅屬於那個事物。憑什麼說這個滅一定屬於這個得到呢？正如契經（Sutra）所說：『比丘獲得現法涅槃（Nirvana）。』如何能說非有可以獲得呢？由於得到對治，便獲得永遠違離煩惱，後來有所依的身，所以叫做得到涅槃。又有聖教能夠顯示涅槃僅僅以非有作為它的自性。所謂契經所說：『所有眾苦都無餘地斷滅，各自捨棄，完全脫離，遠離染污，寂靜止息，永遠沉沒，餘下的苦不再延續，不再執取，不再產生。』這是極其寂靜的，這是極其美妙的，所謂捨棄諸依以及一切愛，完全脫離，遠離染污，滅盡，就叫做涅槃。為什麼不允許說『不生』呢？依據這個無生，所以說不生。我們認為這第七轉聲（處格）對於證實滅的存在都沒有功用。因為什麼緣故要說依據這個無生呢？如果依據這個說法
【English Translation】 English version Excellent. In order to make those who are to be transformed deeply rejoice, this should be praised as the foremost. If unconditioned dharmas were merely non-existent, then without reason, they should not be called the Cessation Satya (Nirodha Satya). Moreover, speaking of the Satyas, what is their meaning? Isn't it said that this belongs to the meaning of non-reversal? The enlightened ones' seeing of existence and non-existence is without reversal. Meaning, the enlightened ones, regarding suffering, see only suffering; regarding the non-existence of suffering, see only non-existence. How does this contradict the meaning of the Satyas? How can non-existence be established as the Third Noble Truth? Immediately after the second (the Noble Truth of the Path Leading to the Cessation of Suffering), the enlightened one's view and speech constitute the Third Noble Truth. If the nature of unconditioned dharmas were merely non-existence, then the consciousness of the Sphere of Nothingness (Akasha-anantyayatana) should be conditioned by a realm of non-existence. This conditioning by a realm of non-existence is also without fault; it should be carefully considered when debating the past and future. If one admits that unconditioned dharmas have a separate entity, what faults would there be? And what merits would there be? Admitting it would be like protecting the Vaibhashika school, which could be considered a merit. If there are protective deities, they will surely know and protect it themselves. However, admitting existence while knowing it is a false calculation can be considered a fault. Why is this so? Because it is not an entity that can be obtained like form, feeling, etc.; nor is it useful, like the eyes, ears, etc. Also, if there is a separate entity, how can its cessation be established as the sixth case ending (genitive case)? Because cessation and things are not mutually subordinate, and they are not causally related to each other. Only by negating that thing can the sixth case ending be established. The non-existence of that thing is called cessation. Although cessation has a separate entity, it is only when that thing is cut off that this cessation can be obtained, and it can be said that this cessation belongs to that thing. Why is it that this cessation necessarily belongs to this attainment? As the Sutra says: 'A Bhikshu attains Nirvana in this life.' How can it be said that non-existence can be attained? Because by attaining the antidote, one attains the eternal separation from afflictions, and later has a body to rely on, hence it is called attaining Nirvana. Furthermore, there are sacred teachings that can reveal that Nirvana takes non-existence as its nature. As the Sutra says: 'All sufferings are completely cut off without remainder, each abandoned, completely detached, free from defilement, tranquil, extinguished, and forever submerged; the remaining suffering does not continue, is not grasped, and is not produced.' This is extremely tranquil, this is extremely wonderful, namely, abandoning all dependencies and all love, completely detaching, freeing from defilement, and extinguishing, is called Nirvana. Why is it not allowed to say 'not born'? Based on this non-birth, it is said to be not born. We believe that this seventh case ending (locative case) has no effect on proving the existence of cessation. For what reason is it said to be based on this non-birth? If based on this statement
屬已有義。應本不生。涅槃常故。若依此言屬已得義。是則應許依道之得。故唯依道或依道得令苦不生。汝應信受。由此善釋經說喻言。如燈焰涅槃心解脫亦爾。此經意說。如燈涅槃唯燈焰謝無別有物。如是世尊心得解脫。唯諸蘊滅更無所有。阿毗達磨亦作是言。無事法雲何。謂諸無為法。言無事者。謂無體性毗婆沙師不許此釋。若爾彼釋事義云何。彼言事者略有五種。一自性事。如有處言。若已得此事彼成就此事。二所緣事。如有處言。一切法智所知隨其事。三繫縛事。如有處言。若於此事愛結所繫。彼於此事恚結系耶。四所因事。如有處言。有事法雲何。謂諸有為法。五所攝事。如有處言。田事宅事妻子等事。今於此中說因名事。顯無為法都無有因。是故無為雖實有物。常無用故無因無果。總論已竟。于諸果中應說何果何因所得頌曰。
后因果異熟 前因增上果 同類遍等流 俱相應士用
論曰。言后因者。謂異熟因。於六因中最後說故。初異熟果此因所得。言前因者。謂能作因。於六因中最初說故。后增上果此因所得。增上之果名增上果。唯無障住有何增上。即由無障得增上名。或能作因亦有勝力。如十處界於五識身。諸有情業于器世界。耳等對於眼識生等。亦有展轉增上生力。聞已便生欣見
【現代漢語翻譯】 現代漢語譯本：
已有的意義。應本來不生。因為涅槃是常住的。如果按照這種說法，『屬已得義』，那麼就應該承認依靠道才能獲得解脫。所以只有依靠道，或者依靠道而獲得，才能使痛苦不生。你們應該信受這個道理。因此，很好地解釋了經中所說的比喻，就像燈焰涅槃一樣，心的解脫也是如此。這部經的意思是說，就像燈的涅槃，只有燈焰熄滅，沒有其他東西存在。同樣，世尊（Bhagavan）的心得到解脫，只有諸蘊（Skandha）滅盡，沒有其他東西存在。阿毗達磨（Abhidharma）也這樣說：『無事法是什麼？』是指諸無為法（Asamskrta）。說『無事』，是指沒有體性。毗婆沙師（Vaibhashika）不認可這種解釋。如果這樣，他們解釋的『事』是什麼意思呢？他們說，『事』大概有五種：一是自性事，比如有的地方說，『如果已經得到這件事，他就成就這件事』。二是所緣事，比如有的地方說，『一切法智所知隨其事』。三是繫縛事，比如有的地方說，『如果對於這件事愛結所繫，他對於這件事恚結也系嗎？』四是所因事，比如有的地方說，『有事法是什麼？』是指諸有為法（Samskrta）。五是所攝事，比如有的地方說，『田事、宅事、妻子等事』。現在這裡說因名為事，顯示無為法都沒有因。所以，無為法雖然確實存在，但因為常常沒有作用，所以沒有因也沒有果。總的討論已經結束。在各種果中，應該說哪種果是由哪種因所得呢？頌說：
『后因果異熟， 前因增上果， 同類遍等流， 俱相應士用。』
論曰：說『后因』，是指異熟因（Vipaka-hetu）。在六因（Hetu）中最後說，所以叫『后』。最初的異熟果（Vipaka-phala）是由這種因所得。說『前因』，是指能作因（Karana-hetu）。在六因中最初說，所以叫『前』。最後的增上果（Adhipati-phala）是由這種因所得。增上的果叫做增上果。只有無障礙才能安住，有什麼增上呢？就是因為沒有障礙才得到增上的名稱。或者能作因也有強大的力量，比如十處界（Ayatana-dhatu）對於五識身（Vijnanakaya），諸有情業（Karma）對於器世界（Bhajana-loka），耳等對於眼識生等，也有輾轉增上生力的作用。聽到之後就產生欣喜的見解。
【English Translation】 English version:
The meaning of 'already possessed'. Should inherently not arise. Because Nirvana (Nirvana) is permanent. If according to this statement, 'belonging to the meaning of already attained', then it should be admitted that liberation is attained by relying on the path (Marga). Therefore, only by relying on the path, or by attaining through the path, can suffering not arise. You should believe and accept this principle. Therefore, it well explains the metaphor in the sutra, just as the flame of a lamp ceases (Nirvana), so too is the liberation of the mind. The meaning of this sutra is that, just as the Nirvana of a lamp, only the flame is extinguished, and nothing else exists. Similarly, the mind of the Bhagavan (Bhagavan) attains liberation, only the Skandhas (Skandha) are extinguished, and nothing else exists. The Abhidharma (Abhidharma) also says: 'What is a non-event dharma?' It refers to the Asamskrta (Asamskrta). Saying 'non-event' means without inherent nature. The Vaibhashika (Vaibhashika) does not accept this explanation. If so, what is their explanation of 'event'? They say that 'event' has roughly five types: first, the event of self-nature, such as in some places it is said, 'If one has already attained this event, he accomplishes this event.' Second, the event of the object of cognition, such as in some places it is said, 'The knowledge of all dharmas knows according to its event.' Third, the event of bondage, such as in some places it is said, 'If one is bound by the knot of love to this event, is he also bound by the knot of hatred to this event?' Fourth, the event of cause, such as in some places it is said, 'What is an event dharma?' It refers to the Samskrta (Samskrta). Fifth, the event of what is included, such as in some places it is said, 'The event of fields, houses, wives, etc.' Now, here, saying that cause is named event, it shows that Asamskrta has no cause. Therefore, although Asamskrta truly exists, because it often has no function, it has neither cause nor effect. The general discussion is finished. Among the various effects, which effect should be said to be obtained from which cause? The verse says:
'The later cause is the Vipaka, The former cause is the Adhipati, The same type is the Samanantara, The concurrent is the Purusakara.'
Commentary: Saying 'the later cause' refers to the Vipaka-hetu (Vipaka-hetu). It is said last among the six Hetus (Hetu), so it is called 'later'. The initial Vipaka-phala (Vipaka-phala) is obtained from this cause. Saying 'the former cause' refers to the Karana-hetu (Karana-hetu). It is said first among the six causes, so it is called 'former'. The final Adhipati-phala (Adhipati-phala) is obtained from this cause. The effect of Adhipati is called Adhipati-phala. Only without obstruction can one abide, what Adhipati is there? It is because there is no obstruction that one obtains the name of Adhipati. Or the Karana-hetu also has great power, such as the Ayatana-dhatu (Ayatana-dhatu) for the Vijnanakaya (Vijnanakaya), the Karma (Karma) of sentient beings for the Bhajana-loka (Bhajana-loka), the ears, etc., for the arising of eye consciousness, etc., also have the function of mutually increasing and generating power. Having heard, one then generates joyful views.
欲故。此等增上如應當思。同類遍行得等流果。此二因果皆似因故。俱有相應得士用果。非越士體有別士用。即此所得名士用果。此士用名為目何法。即目諸法所有作用。如士用故得士用名。如世間說鴉足藥草醉象將軍。為唯此二有士用果為余亦然。有說。余因亦有此果。唯除異熟。由士用果與因俱生或無間生。異熟不爾。有餘師說。此異熟因亦有隔越遠士用果。譬如農夫所收果實。異熟等果其相云何。頌曰。
異熟無記法 有情有記生 等流似自因 離系由慧盡 若因彼力生 是果名士用 除前有為法 有為增上果
論曰。唯于無覆無記法中有異熟果。為此亦通非有情數。唯局有情。為通等流及所長養。應知唯是有記所生。一切不善及善有漏能記異熟故名有記。從彼后時異熟方起。非俱無間名有記生。如是名為異熟果相。非有情數亦從業生。何非異熟。以共有故。謂余亦能如是受用。夫異熟果必無有餘共受用義。非余造業餘可因斯受異熟果。其增上果亦業所生。何得共受。共業生故。似自因法名等流果。謂似同類遍行二因。若遍行因亦得等流果。何不許此即名同類因。此果但由地等染故與因相似不由種類。若由種類果亦似因。此果所因乃名同類。故作是問。若是同類因亦遍行因耶。應作四
【現代漢語翻譯】 現代漢語譯本：
想要這樣（產生某種結果）。這些增上緣應當如理作意。同類因和遍行因得到等流果。這兩種因果都相似於因的緣故。俱有因和相應因得到士用果。並非在士之外有別的士用，而是士所得到的就叫做士用果。這個士用名稱是指什麼法呢？就是指諸法所有的作用。因為像士的作用，所以叫做士用。就像世間所說的鴉足藥草、醉象將軍。只有這兩種有士用果嗎？其他的也有嗎？有人說，其他的因也有這種果，唯獨異熟果沒有。因為士用果與因俱生或者無間生，異熟果不是這樣。有其他老師說，這種異熟因也有間隔很遠的士用果，譬如農夫所收穫的果實。異熟果和等流果等果的相狀是怎樣的呢？頌文說：
異熟是無記法，有情由有記生。 等流相似於自因，離系由智慧斷盡。 若因彼力而生，此果名為士用。 除了前有為法，有為是增上果。
論述：只有在無覆無記法中才有異熟果。為此，異熟果也通於非有情之數。只有侷限於有情，才通於等流果和所長養。應當知道只有有記所生。一切不善和善有漏能記異熟，所以叫做有記。從那之後異熟才產生，不是俱時或無間產生，所以叫做有記生。這樣叫做異熟果的相狀。非有情之數也是從業所生。為什麼不是異熟果呢？因為是共有的緣故。意思是說其他人也能這樣受用。異熟果必定沒有其他人共同受用的道理。不是其他人造業，其他人可以因此而受異熟果。增上果也是業所生，為什麼可以共同受用呢？因為是共業所生。相似於自因的法叫做等流果。意思是說相似於同類因和遍行因這兩種因。如果遍行因也得到等流果，為什麼不許這個就叫做同類因呢？這種果只是由於地等染污的緣故才與因相似，不是由於種類。如果由於種類，果也相似於因，這種果的所因才叫做同類因。所以才這樣問：如果是同類因，也是遍行因嗎？應該作四句分別。
【English Translation】 English version:
Desiring thus (to produce a certain result). Such dominant conditions should be contemplated appropriately. Causes of the same type and pervasive causes obtain the outflowing result. These two causes and results are similar to the cause. Co-existent causes and associated causes obtain the effort result. It is not that there is a separate effort apart from the self, but what the self obtains is called the effort result. What does this name 'effort' refer to? It refers to all the functions of phenomena. Because it is like the effort of the self, it is called 'effort'. Like the crow-foot herb, the drunken elephant general in the world. Do only these two have the effort result? Do others also have it? Some say that other causes also have this result, except for the ripening result. Because the effort result arises simultaneously with the cause or without interval, the ripening result is not so. Other teachers say that this ripening cause also has an effort result that is separated by a distance, like the fruits harvested by a farmer. What are the characteristics of the ripening result and the outflowing result? The verse says:
The ripening is neutral, sentient beings arise from the marked. The outflowing is similar to its own cause, severance is due to the exhaustion of wisdom. If it arises from the power of that cause, this result is called effort. Apart from the preceding conditioned phenomena, the conditioned is the dominant result.
Treatise: Only in the obscured and neutral phenomena is there a ripening result. For this reason, the ripening result also extends to non-sentient beings. Only limited to sentient beings, it extends to the outflowing result and what is nourished. It should be known that it is only produced by the marked. All unwholesome and wholesome contaminated things can mark the ripening, so it is called marked. From that time onwards, the ripening arises, not simultaneously or without interval, so it is called marked arising. This is called the characteristic of the ripening result. Non-sentient beings are also produced from karma. Why is it not the ripening result? Because it is shared. It means that others can also enjoy it in this way. The ripening result must not have the meaning of others enjoying it together. It is not that others create karma and others can receive the ripening result because of it. The dominant result is also produced by karma, why can it be enjoyed together? Because it is produced by shared karma. Phenomena similar to its own cause are called the outflowing result. It means that it is similar to the cause of the same type and the pervasive cause. If the pervasive cause also obtains the outflowing result, why is it not allowed to be called the cause of the same type? This result is only similar to the cause due to the defilement of the earth and so on, not due to the type. If it is due to the type, the result is also similar to the cause, and the cause of this result is called the cause of the same type. Therefore, the question is asked: If it is the cause of the same type, is it also the pervasive cause? Four distinctions should be made.
句。第一句者。非遍行法為同類因。第二句者。他部遍法為遍行因。第三句者。自部遍法為遍行因。第四句者。除前諸相由慧盡法名離系果。滅故名盡。擇故名慧。即說擇滅名離系果。若法因彼勢力所生。即說此法名士用果。如因下地加行心力上地有漏無漏定生。及因清凈靜慮心力變化心生。如是等類擇滅應言由道力得。諸有為法。除前已生。是余有為之增上果。士用增上二果何殊。士用果名唯對作者。增上果稱通對此余。如匠所成。對能成匠。具得士用增上果名。對余非匠唯增上果。于上所說六種因中。何位何因取果與果。頌曰。
五取果唯現 二與果亦然 過現與二因 一與唯過去
論曰。五因取果唯于現在。定非過去。彼已取故。亦非未來。彼無用故。亦應如是說。能作因非定有果故此不說。俱有相應與果亦爾。唯于現在。由此二因取果與果必俱時故。同類遍行二因與果通於過現。過去可然。如何現在與等流果。有等流果無間生故。若果已生。因便過去。名已與果。不應更與。善同類因有時取果而非與果。應作四句。第一句者。謂斷善根時最後所捨得。第二句者。謂續善根時最初所得得。應說爾時續者前得。第三句者。謂不斷善根于所餘諸位。第四句者。謂除前相。又于不善同類因中亦有四句
【現代漢語翻譯】 現代漢語譯本：第一句是指，非遍行法作為同類因。第二句是指，其他部類的遍行法作為遍行因。第三句是指，自己部類的遍行法作為遍行因。第四句是指，除了前面所說的各種相，通過智慧而使煩惱滅盡的法，稱為離系果。滅盡故稱為『盡』，選擇故稱為『慧』，即是說擇滅稱為離系果。如果某種法是由於某種因的勢力所生，就說此法是士用果。例如，由於下地的加行心力，而生起上地的有漏或無漏的禪定；以及由於清凈的靜慮心力，而生起變化心。像這些情況，擇滅應該說是通過道力而獲得的。各種有為法，除了前面已經生起的，是其餘有為法的增上果。士用果和增上果有什麼區別呢？士用果的名稱只針對作者，增上果的稱呼則通用於此以外的其他事物。例如，工匠所完成的作品，對於能完成的工匠來說，同時具有士用果和增上果的名稱；對於其他非工匠的人來說，只有增上果的名稱。在上面所說的六種因中，哪個位（時間）的哪個因取果和與果呢？頌文說： 『五因取果唯現，二與果亦然，過現與二因，一與唯過去。』 論述說：五種因（能作因、俱有因、同類因、遍行因、相應因）取果只在現在。一定不是過去，因為過去已經取了果；也不是未來，因為未來還沒有作用。也應該這樣說，能作因不一定有果，所以這裡沒有說。俱有因和相應因與果也是這樣，只在現在。因為這兩種因取果和與果必定是同時的。同類因和遍行因與果可以是在過去或現在。過去是可以理解的，那麼現在如何與等流果呢？因為等流果是無間產生的。如果果已經產生，因就成為過去，稱為已經與果，不應該再與果。善的同類因有時取果而不是與果，應該作四句來解釋。第一句是指，斷善根時最後所捨棄的善法所得的果。第二句是指，續善根時最初所得的善法所得的果。應該說那時續善根者之前所得的果。第三句是指，不斷善根時在其餘各個位次所得的果。第四句是指，除了前面所說的各種情況。又在不善的同類因中，也有四句。
【English Translation】 English version: The first statement refers to non-pervasive dharmas as homogeneous cause (samanajātīya-hetu). The second statement refers to pervasive dharmas of other categories as pervasive cause (sarvatraga-hetu). The third statement refers to pervasive dharmas of one's own category as pervasive cause. The fourth statement refers to the cessation of afflictions through wisdom, apart from the aforementioned characteristics, as the result of separation (visamyoga-phala). 'Cessation' (nirodha) is so called because of extinction; 'wisdom' (prajñā) is so called because of discernment. That is to say, selective extinction (pratisamkhyā-nirodha) is called the result of separation. If a dharma arises from the power of a certain cause, this dharma is said to be the result of effort (puruṣakāra-phala). For example, due to the effort of the mind in the lower realms, conditioned or unconditioned samādhi arises in the higher realms; and due to the power of pure dhyāna (jhāna), a transformation mind arises. In such cases, selective extinction should be said to be obtained through the power of the path (mārga). All conditioned dharmas (samskrta-dharma), except those that have already arisen, are the dominant result (adhipati-phala) of other conditioned dharmas. What is the difference between the result of effort and the dominant result? The name 'result of effort' applies only to the agent, while the term 'dominant result' applies to others besides the agent. For example, a work completed by a craftsman has both the name of the result of effort and the dominant result in relation to the craftsman who completed it; in relation to others who are not craftsmen, it has only the name of the dominant result. Among the six causes mentioned above, in which state (time) does which cause take and give the result? The verse says: 『The five causes take the result only in the present; two also give the result in the same way; two causes give the result in the past and present; one gives the result only in the past.』 The treatise says: The five causes (efficient cause (kāraṇa-hetu), co-existent cause (sahabhū-hetu), homogeneous cause, pervasive cause, and associated cause (samprayuktaka-hetu)) take the result only in the present. It is definitely not in the past, because the result has already been taken; nor is it in the future, because it has no function in the future. It should also be said that the efficient cause does not necessarily have a result, so it is not mentioned here. The co-existent cause and the associated cause also give the result only in the present. This is because these two causes must take and give the result simultaneously. The homogeneous cause and the pervasive cause can give the result in the past or present. The past is understandable, but how can they give the result in the present as the result of outflow (nisyanda-phala)? Because the result of outflow arises without interruption. If the result has already arisen, the cause becomes the past, which is called having already given the result, and should not give the result again. A wholesome homogeneous cause sometimes takes the result but does not give the result, which should be explained with four statements. The first statement refers to the result obtained from the last wholesome dharma abandoned when severing wholesome roots. The second statement refers to the result obtained from the first wholesome dharma obtained when continuing wholesome roots. It should be said that the result obtained by the one who continues wholesome roots is the result obtained before. The third statement refers to the result obtained in the remaining states when wholesome roots are not severed. The fourth statement refers to the cases other than those mentioned above. Also, in the unwholesome homogeneous cause, there are also four statements.
。第一句者。謂離欲貪時最後所捨得。第二句者。謂退欲貪時最初所得得。應說爾時退者前得。第三句者。謂未離欲貪于所餘諸位。第四句者。謂除前相。有覆無記同類因中。亦有四句。于阿羅漢得時退時未得及余。如理應說。無覆無記同類因中有順后句。謂與果時必亦取果。或時取果而非與果。謂阿羅漢最後諸蘊。約有所緣剎那差別。善同類因亦有四句。第一句者。謂善心無間起染無記心。第二句者。謂與上相違。第三句者。謂善心無間還起善心。第四句者。謂除前相。不善心等如其所應。亦有四句。準例應說。取果與果其義云何。能為彼種故名取果。正與彼力故名與果。異熟與果唯於過去。由異熟果無與因俱及無間故。復有餘師。前五果外別說四果。一安立果。謂如水輪為風輪果。乃至草等為大地果。二加行果。謂如無生智等遠為不凈等果。三和合果。謂如眼識等為眼根等果。四修習果。謂如化心等為諸靜慮果。如是四果皆是士用增上果攝。說因果已。復應思擇。此中何法幾因所生。法略有四。謂染污法。異熟生法。初無漏法。三所餘法。余法者何。謂除異熟余無記法。除初無漏諸餘善法。如是四法。頌曰。
染污異熟生 余初聖如次 除異熟遍二 及同類餘生 此謂心心所 余及除相應
【現代漢語翻譯】 現代漢語譯本：第一句是指，在離開對欲的貪戀時，最後捨棄（煩惱）所獲得的（解脫）。（欲貪：對感官享樂的貪戀） 第二句是指，在退失對欲的貪戀時，最初獲得的（煩惱）。 應說，在那個退失（欲貪）的時候，之前已經獲得了（解脫）。 第三句是指，尚未離開對欲的貪戀時，在其餘的各個階段（的狀態）。 第四句是指，排除前面所說的那些情況。（有覆無記：被無明覆蓋的，非善非惡的狀態） 在有覆無記的同類因中，也有這四句話。對於阿羅漢（Arahan，已證得最高果位的人）獲得（果位）時、退失（果位）時、未獲得（果位）以及其餘情況，應該如理如實地解說。 在無覆無記的同類因中，有順著後面的那句話，意思是說，在給予果報的時候，必定也取果報；或者有時取果報，而不是給予果報。這是指阿羅漢最後的那些蘊（Skandha，構成個體的要素），根據所緣（對像）剎那（極短的時間單位）的差別而有所不同。 善的同類因也有這四句話。第一句是指，善心之後緊接著生起染污心或無記心。 第二句是指，與上面所說的情況相反。 第三句是指，善心之後緊接著還是生起善心。 第四句是指，排除前面所說的那些情況。 不善心等等，也應該按照它們各自的情況，有這四句話，可以參照上面的例子來解說。 取果和與果的含義是什麼呢？能夠成為那個（果）的種子，所以叫做取果；正在給予那個（果）力量，所以叫做與果。 異熟與果只存在於過去，因為異熟果不會與因同時存在，也不會無間斷地存在。 還有其他的論師，在前五種果之外，另外說了四種果。第一種是安立果，比如水輪是風輪的果，乃至草等是大地的果。 第二種是加行果，比如無生智（Anutpāda-jñāna，不生之智）等，從長遠來看是不凈等的果。 第三種是和合果，比如眼識等是眼根等的果。 第四種是修習果，比如化心等是各種靜慮（Dhyana，禪定）的果。 這四種果都屬於士用增上果所包含的範圍。 在說了因果之後，還應該思考，這裡面什麼法是由幾種因所生的？法大致有四種，分別是染污法、異熟生法、最初的無漏法，以及其餘的法。 其餘的法是指什麼呢？是指除了異熟之外的其餘無記法，以及除了最初的無漏法之外的其餘善法。 這四種法可以用下面的頌來概括： 染污法、異熟生法、其餘法、最初的聖法，依次是：除了異熟之外普遍存在兩種因，以及同類因，其餘的（因）所生。 這裡說的是心和心所（Citta-caitta，心理活動），其餘的（法）以及排除相應的（法）。
【English Translation】 English version: The first phrase refers to the final relinquishment and attainment when one departs from desire and greed (Kāma-rāga, lust for sensual pleasures). The second phrase refers to the initial attainment when one regresses from desire and greed. It should be said that at the time of that regression, what was previously attained (liberation) is (lost). The third phrase refers to the various remaining states when one has not yet departed from desire and greed. The fourth phrase refers to the exclusion of the aforementioned situations. (Obstructed indeterminate: states that are neither good nor bad, covered by ignorance) In the homogenous cause of the obstructed indeterminate, there are also these four phrases. Regarding the attainment, regression, non-attainment, and other situations of an Arahan (Arahan, one who has attained the highest state), it should be explained according to reason. In the homogenous cause of the unobstructed indeterminate, there is the phrase that follows, meaning that when giving a result, one must also take a result; or sometimes one takes a result but does not give a result. This refers to the final aggregates (Skandha, the elements that constitute an individual) of an Arahan, which differ according to the object (of consciousness) and the moment (a very short unit of time). The homogenous cause of the wholesome also has these four phrases. The first phrase refers to a wholesome mind immediately followed by a defiled or indeterminate mind. The second phrase refers to the opposite of what was said above. The third phrase refers to a wholesome mind immediately followed by another wholesome mind. The fourth phrase refers to the exclusion of the aforementioned situations. Unwholesome minds, etc., should also have these four phrases according to their respective situations, which can be explained by referring to the above examples. What is the meaning of 'taking a result' and 'giving a result'? Being able to become the seed of that (result) is called 'taking a result'; currently giving strength to that (result) is called 'giving a result'. The Vipāka (result of actions) giving a result only exists in the past, because the Vipāka result does not exist simultaneously with the cause, nor does it exist without interruption. There are also other teachers who, in addition to the previous five results, separately speak of four results. The first is the establishment result, such as a water wheel being the result of a wind wheel, and even grass being the result of the earth. The second is the exertion result, such as the Anutpāda-jñāna (knowledge of non-arising), from a distance, being the result of impurity, etc. The third is the combination result, such as eye consciousness being the result of the eye faculty, etc. The fourth is the cultivation result, such as the transformation mind being the result of various Dhyana (meditative states). These four results all fall within the scope of the Puruṣakāra-adhipati-phala (result of effort and dominance). After speaking of cause and effect, one should also consider, of what kind of cause are these dharmas born? There are roughly four kinds of dharmas: defiled dharmas, Vipāka-born dharmas, the initial undefiled dharmas, and the remaining dharmas. What are the remaining dharmas? They refer to the remaining indeterminate dharmas other than Vipāka, and the remaining wholesome dharmas other than the initial undefiled dharmas. These four dharmas can be summarized by the following verse: Defiled dharmas, Vipāka-born dharmas, remaining dharmas, and the initial noble dharmas, in that order: apart from Vipāka, two causes are universally present, as well as the homogenous cause, and the remaining (causes) are born. This refers to the mind and mental factors (Citta-caitta, mental activities), the remaining (dharmas), and the exclusion of the corresponding (dharmas).
論曰。諸染污法除異熟因餘五因生。異熟生法除遍行因餘五因生。三所餘法雙除異熟遍行二因餘四因生。初無漏法。雙除前二及同類因餘三因生。如是四法為說何等。謂心心所不相應行及色四法。復幾因生。如心心所所除因外及除相應。應知余法從四三二餘因所生。此中染污異熟生法餘四因生。三所餘法餘三因生。初無漏法餘二因生。一因生法決定無有。
說一切有部俱舍論卷第六 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷第七
尊者世親造
三藏法師玄奘奉 詔譯分別根品第二之五
廣說因已。緣復云何。頌曰。
說有四種緣 因緣五因性 等無間非后 心心所已生 所緣一切法 增上即能作
論曰。於何處說。謂契經中。如契經中說四緣性。謂因緣性。等無間緣性。所緣緣性。增上緣性。此中性者是緣種類。於六因內除能作因。所餘五因是因緣性。除阿羅漢臨涅槃時最後心心所法諸餘已生心心所法。是等無間緣性。此緣生法等而無間。依是義立等無間名。由此色等皆不可立等無間緣。不等生故。謂欲界色。或無間生欲界色界二無表色。或無間生欲界無漏二無表色。以諸色法雜亂現前等無間緣生無雜亂。故色不立等無間
【現代漢語翻譯】 現代漢語譯本：論中說，所有染污法（Klesha-dharma）由除了異熟因（Vipaka-hetu）之外的其餘五因所生。異熟生法（Vipaka-ja dharma）由除了遍行因（Sarvatraga-hetu）之外的其餘五因所生。其餘三種法，同時去除異熟因和遍行因這兩種因，由其餘四因所生。最初的無漏法（Anasrava-dharma），同時去除前兩種因以及同類因（Sabhaga-hetu），由其餘三種因所生。像這樣，這四種法是指什麼呢？是指心（Citta）、心所（Caitasika）、不相應行（Citta-viprayukta-samskara）以及色（Rupa）這四種法。又由幾種因所生呢？如心和心所，在所去除的因之外，以及去除相應因（Samprayuktaka-hetu），應當知道其餘的法由四種、三種、兩種剩餘的因所生。這裡，染污法和異熟生法由剩餘的四因所生。其餘三種法由剩餘的三因所生。最初的無漏法由剩餘的二因所生。由一種因所生的法，決定是沒有的。
《說一切有部俱舍論》卷第六 大正藏第 29 冊 No. 1558 《阿毗達磨俱舍論》
《阿毗達磨俱舍論》卷第七
尊者世親造
三藏法師玄奘奉 詔譯《分別根品》第二之五
廣泛地解釋了因之後，緣又是什麼呢？頌文說：
『說有四種緣，因緣五因性， 等無間非后，心心所已生， 所緣一切法，增上即能作。』
論中說，在什麼地方說的呢？在契經（Sutra）中說的。如契經中說四種緣的性質，即因緣性（Hetu-pratyaya-svabhava）、等無間緣性（Samanantara-pratyaya-svabhava）、所緣緣性（Alambana-pratyaya-svabhava）、增上緣性（Adhipati-pratyaya-svabhava）。這裡，『性』是指緣的種類。在六因（Sad-hetu）內，除去能作因（Karana-hetu），其餘五因是因緣性。除去阿羅漢（Arhat）臨近涅槃（Nirvana）時最後的心和心所法，其餘已生起的心和心所法，是等無間緣性。此緣所生的法是相等且沒有間斷的。依據這個意義，建立等無間這個名稱。由此，色等都不可立為等無間緣，因為不是相等地生起。例如，欲界（Kama-dhatu）的色，或者無間地生起欲界的二無表色（Avijnapti-rupa），或者無間地生起欲界的無漏二無表色。因為諸色法雜亂地現前，等無間緣的生起沒有雜亂，所以色不立為等無間。
【English Translation】 English version: It is stated in the treatise that all defiled dharmas (Klesha-dharma) arise from the five causes excluding the resultant cause (Vipaka-hetu). Resultant-born dharmas (Vipaka-ja dharma) arise from the five causes excluding the pervasive cause (Sarvatraga-hetu). The remaining three types of dharmas arise from the remaining four causes, simultaneously excluding the resultant cause and the pervasive cause. The initial unconditioned dharmas (Anasrava-dharma) arise from the remaining three causes, simultaneously excluding the first two causes and the homogenous cause (Sabhaga-hetu). What are these four types of dharmas being referred to in this way? They refer to mind (Citta), mental factors (Caitasika), non-associated formations (Citta-viprayukta-samskara), and form (Rupa). And from how many causes do they arise? Like mind and mental factors, apart from the excluded causes, and excluding the associated cause (Samprayuktaka-hetu), it should be understood that the remaining dharmas arise from the remaining four, three, or two causes. Here, defiled dharmas and resultant-born dharmas arise from the remaining four causes. The remaining three types of dharmas arise from the remaining three causes. The initial unconditioned dharmas arise from the remaining two causes. There is definitely no dharma that arises from one cause.
Abhidharma-kosa-sastra, Volume 6, by the Sarvastivada school Taisho Tripitaka, Volume 29, No. 1558, Abhidharma-kosa-sastra
Abhidharma-kosa-sastra, Volume 7
Composed by Venerable Vasubandhu
Translated under imperial decree by Tripitaka Master Xuanzang, Chapter on the Discrimination of Faculties, Part 2.5
Having extensively explained the causes, what are the conditions? The verse says:
'It is said there are four conditions, the causal condition is the nature of the five causes, The immediately preceding is non-subsequent, mind and mental factors have already arisen, The objective condition is all dharmas, the dominant condition is the ability to act.'
It is stated in the treatise, where is it said? It is said in the Sutras. As it is said in the Sutras, there are four types of conditions, namely the nature of the causal condition (Hetu-pratyaya-svabhava), the nature of the immediately preceding condition (Samanantara-pratyaya-svabhava), the nature of the objective condition (Alambana-pratyaya-svabhava), and the nature of the dominant condition (Adhipati-pratyaya-svabhava). Here, 'nature' refers to the type of condition. Among the six causes (Sad-hetu), excluding the efficient cause (Karana-hetu), the remaining five causes are the nature of the causal condition. Excluding the final mind and mental factors of an Arhat (Arhat) near Nirvana (Nirvana), the remaining mind and mental factors that have already arisen are the nature of the immediately preceding condition. The dharmas produced by this condition are equal and without interruption. Based on this meaning, the name 'immediately preceding' is established. Therefore, form and so on cannot be established as the immediately preceding condition, because they do not arise equally. For example, form in the desire realm (Kama-dhatu), either arises without interruption as the two non-manifest forms (Avijnapti-rupa) of the desire realm, or arises without interruption as the two unconditioned non-manifest forms of the desire realm. Because the dharmas of form appear in a mixed manner, the arising of the immediately preceding condition is not mixed, therefore form is not established as the immediately preceding condition.
緣。尊者世友作如是言。於一身中一長養色相續不斷。復有第二長養色生不相違害故不可立等無間緣。大德復言。以諸色法無間生起或少或多。謂或有時從多生少。如燒稻稈大聚為灰。或時復有從少生多。如細種生諾瞿陀樹。根莖枝葉漸次增榮。聳干垂條多所蔭映。豈不心所無間生時亦有少多品類非等。謂善不善無記心中。有尋有伺三摩地等。此于異類實有少多。然自類中無非等義。謂無少受無間生多。或復從多無間生少。想等亦爾。無非等過。豈唯自類前能為后等無間緣。不爾。云何。前心品法總為后品等無間緣。非唯自類。且於受等自體類中無少生多以說等義。唯執同類相續者。說唯自類有等無間緣。心唯生心受唯生受。乃至廣說若從無染無間染生。此染心中所有煩惱用先滅煩惱為等無間緣。如出滅定心還用先滅正入滅定心為緣故起。彼說非善。初無漏心應闕此緣而得生故。不相應行亦如諸色。雜亂現前故非等無間緣。三界及不繫可俱現前故。何緣不許未來世有等無間緣。以未來法雜亂而住無前後故。如何世尊知未來世此法無間此法應生。比過現法而現知故。傳說。世尊見從過去如此類業此類果生。是法無間生如是法。又從現在如此類業此類果生。是法無間生如是法。如是見已。便於未來諸亂住法。能正了達此法
【現代漢語翻譯】 現代漢語譯本 緣。尊者世友這樣說：『在一個身體中，一種增長的色法（Rupa，物質現象）相續不斷，又有第二種增長的色法產生，兩者並不互相違背妨礙，所以不能成立等無間緣（Samanantarapaccaya，無間緣）。』 大德反駁說：『各種色法無間生起時，有時少有時多。例如，有時從多到少，就像燃燒稻草，一大堆變成灰燼。有時又從少到多，就像小小的種子長成諾瞿陀樹（Nyagrodha，榕樹），根莖枝葉逐漸繁榮，樹幹高聳，枝條垂下，可以遮蔽很多地方。難道心所（Cittasampayutta，心所有法）無間生起時，就沒有多少品類的差別嗎？比如善、不善、無記心中，有尋、有伺、三摩地等。這些在不同種類的心所中，確實有少多的差別，但在同類的心所中，沒有不相等的情況。也就是說，沒有少數的受（Vedana，感受）無間生起多數的受，或者從多數的受無間生起少數的受，想（Sanna，想蘊）等也是如此，沒有不相等的過失。』 難道只有同類的前者才能作為後者的等無間緣嗎？不是的。那是怎樣呢？前一品的心法總體上作為后一品的等無間緣，不只是同類。而且在受等自體類中，沒有少生多的情況，已經說明了相等的意思。只有執著于同類相續的人，才說只有同類才有等無間緣，心只生心，受只生受，乃至廣說。如果從無染（Anasava，無煩惱）無間生起染（Sasava，有煩惱），那麼這個染心中所有的煩惱，用先前滅去的煩惱作為等無間緣。就像從滅盡定（Nirodha-samapatti，滅盡定）出來的心，還用先前滅去的正入滅盡定的心作為緣而生起。 他們的說法是不對的，因為最初的無漏心（Anasava-citta，無漏心）應該缺少這個緣而能夠產生。不相應行（Cittaviprayutta-sankhara，不相應行法）也像各種色法一樣，雜亂地顯現，所以不是等無間緣。三界（Trailokya，欲界、色界、無色界）和不繫（Asankhata，無為法）可以同時顯現。 為什麼不允許未來世有等無間緣呢？因為未來法雜亂地存在，沒有前後順序。世尊是如何知道未來世這個法無間會生起這個法的呢？通過比較過去和現在的法而現量知道的。傳說，世尊看到從過去如此類的業（Karma，行為）生起如此類的果（Phala，結果），這個法無間生起如是法，又從現在如此類的業生起如此類的果，這個法無間生起如是法。這樣看到之後，對於未來各種雜亂存在的法，能夠正確地了達這個法。
【English Translation】 English version Cause. Venerable Vasumitra spoke thus: 'In one body, one growing Rupa (form, material phenomenon) continues without interruption. Moreover, a second growing Rupa arises without contradicting or harming the first. Therefore, Samanantarapaccaya (the immediately preceding condition) cannot be established.' The great worthy one countered: 'When various Rupas arise without interruption, sometimes there are few, sometimes many. For example, sometimes from many to few, like burning a large pile of rice straw into ashes. Sometimes from few to many, like a small seed growing into a Nyagrodha (banyan) tree, its roots, stems, branches, and leaves gradually flourishing, its trunk towering, and its branches hanging down, providing shade to many places. When Cittasampayutta (mental concomitants) arise without interruption, are there no differences in the quantity of categories? For example, in wholesome, unwholesome, and neutral minds, there are Vitakka (initial application of thought), Vicara (sustained application of thought), Samadhi (concentration), and so on. These indeed have differences in quantity among different kinds of mental concomitants, but within the same kind, there is no inequality. That is to say, a few Vedana (feeling) do not arise without interruption from many Vedana, or many Vedana do not arise without interruption from a few Vedana. Sanna (perception) and so on are also like this, without the fault of inequality.' Is it only the preceding of the same kind that can serve as the immediately preceding condition for the subsequent? No. How is it then? The mental phenomena of the preceding state as a whole serve as the immediately preceding condition for the subsequent state, not just those of the same kind. Moreover, within the category of Vedana and so on, there is no case of few arising from many, as the meaning of equality has already been explained. Only those who cling to the continuity of the same kind say that only the same kind has the immediately preceding condition, mind only arises from mind, feeling only arises from feeling, and so on at length. If from Anasava (undefiled) there arises Sasava (defiled) without interruption, then all the Kleshas (afflictions) in this defiled mind use the previously ceased Kleshas as the immediately preceding condition. Just like the mind emerging from Nirodha-samapatti (cessation attainment) still uses the previously ceased mind that had rightly entered Nirodha-samapatti as the condition to arise. Their statement is incorrect, because the initial Anasava-citta (undefiled mind) should lack this condition and still be able to arise. Cittaviprayutta-sankhara (non-associated formations) are also like various Rupas, appearing in a mixed-up manner, so they are not the immediately preceding condition. The Trailokya (three realms: desire realm, form realm, formless realm) and Asankhata (unconditioned) can appear simultaneously. Why is it not permitted for the future to have the immediately preceding condition? Because future phenomena exist in a mixed-up manner, without any order of before and after. How does the World-Honored One know that in the future this phenomenon will arise without interruption from this phenomenon? By comparing the past and present phenomena and knowing them directly. It is said that the World-Honored One saw that from such Karma (action) in the past, such Phala (result) arises, this phenomenon arises without interruption from that phenomenon. Also, from such Karma in the present, such Phala arises, this phenomenon arises without interruption from that phenomenon. Having seen this, he is able to rightly understand this phenomenon among the various mixed-up phenomena existing in the future.
無間此法應生。雖如是知而非比智。由佛比類過去現在因果次第。便於未來亂住諸法能現了達。謂未來世如是有情造如是業招如是果。是愿智攝故非比智。若爾世尊未見前際。於後際法應不能知。有餘復言。有情身內有未來世果因先兆。是不相應行蘊差別。佛唯觀此便知未來。非要現游靜慮通慧。若爾諸佛便於未來佔相故知。非為現證。故如經部諸師所言。世尊舉意遍知諸法非比非占。此說為善。如世尊說。諸佛德用諸佛境界不可思議。若於未來無定前後次第安立。何故但言世第一法無間唯生苦法智忍不生余法。如是廣說。乃至金剛喻定無間。唯生盡智不生余法。若此法生系屬彼法要彼無間此乃得生。如芽等生要藉種等。然此非有等無間緣。諸阿羅漢最後心心所。何緣故說非等無間緣。無餘心等續此起故。豈不如是無間滅心亦名為意。後心無間識既不生應不名意。意是依所顯非作用所顯。此最後心有所依義。余緣闕故后識不生。等無間緣作用所顯。若法此緣取為果已。定無諸法及諸有情能為障礙令彼不起。故最後心雖得名意而不可說等無間緣。若法與心為等無間。彼法亦是心無間耶。應作四句。第一句者。謂無心定出心心所。及第二等二定剎那。第二句者。謂初所起二定剎那。及有心位諸心心所生住異滅。第三句者。
【現代漢語翻譯】 現代漢語譯本 此法應于無間生起（無間：指沒有間隔，立即發生）。雖然如此理解，但這不是比智（比智：通過比較、推理而獲得的智慧）。而是佛陀通過比類過去和現在的因果次第，從而能夠清晰地瞭解未來混亂安住的諸法。也就是說，佛陀知道未來世的眾生造作什麼樣的業，就會招感什麼樣的果報。這是愿智（愿智：佛陀的願力所生的智慧）所包含的，所以不是比智。如果這樣說，那麼世尊沒有親眼見到過去，對於未來的法，應該不能知曉。還有一些人說，眾生的身內有未來世果報的因的先兆，這是不相應行蘊（不相應行蘊：既不屬於色蘊，也不屬於心蘊或心所蘊的法）的差別。佛陀只是觀察這些，便能知道未來，不需要通過現游靜慮（靜慮：禪定）和通慧（通慧：神通智慧）。如果這樣說，那麼諸佛就成了通過占卜相術來了解未來，而不是通過現證（現證：親身證悟）。所以，如經部（經部：佛教部派之一）的諸位師父所說，世尊舉心動念就能普遍知曉諸法，既不是比智，也不是占卜。這種說法是很好的。正如世尊所說，諸佛的德行和作用，諸佛的境界，都是不可思議的。如果在未來沒有固定的前後次第安立，為什麼只說世第一法（世第一法：指修行過程中，在見道之前所證得的最高智慧）的無間，只會生起苦法智忍（苦法智忍：證悟苦諦的智慧之忍），不會生起其他的法？像這樣廣泛地說，乃至金剛喻定（金剛喻定：能斷一切煩惱的禪定）的無間，只會生起盡智（盡智：證悟我已盡，不受後有的智慧），不會生起其他的法。如果這個法生起，是系屬於那個法的，必須在那個法無間之後，這個法才能生起，就像芽的生起，必須依靠種子等等。然而，這裡並沒有等無間緣（等無間緣：心與心所相續生起的條件）。諸阿羅漢（阿羅漢：斷盡煩惱，證得解脫的聖者）的最後的心和心所，為什麼說不是等無間緣呢？因為沒有其他的心等等來繼續生起。難道不是這樣嗎？無間滅去的心也叫做意（意：意識）。後來的心無間識既然不生起，應該不能叫做意。意是依靠所依而顯現的，不是依靠作用而顯現的。這最後的心有所依的意義，因為其他的因緣缺失，所以後來的識不生起。等無間緣是依靠作用而顯現的。如果一個法以這個緣作為結果，那麼一定沒有諸法以及諸有情能夠成為障礙，使得它不能生起。所以，最後的心雖然可以叫做意，但是不能說是等無間緣。如果一個法與心作為等無間緣，那麼這個法也是心的無間緣嗎？應該作四句來回答。第一句是指：沒有心定的出定之心心所，以及第二等二定的剎那。第二句是指：最初生起的二定剎那，以及有心位的諸心心所的生住異滅。第三句是指：
【English Translation】 English version This dharma should arise without interval (anantara, meaning without gap, immediately). Although it is understood in this way, it is not anumana-jnana (anumana-jnana: knowledge gained through comparison and inference). Rather, it is that the Buddha, through comparing the causal sequence of past and present, is able to clearly understand the confusedly abiding dharmas of the future. That is to say, the Buddha knows what kind of karma sentient beings will create in the future, and what kind of result they will reap. This is included in pranidhana-jnana (pranidhana-jnana: knowledge born from the Buddha's vows), so it is not anumana-jnana. If this is the case, then the World Honored One has not personally seen the past, and should not be able to know the dharmas of the future. There are others who say that within the bodies of sentient beings, there are premonitions of the causes of future results, which are the differences of non-associated formations (viprayukta-samskara-skandha: formations that are neither material nor mental). The Buddha only observes these, and then knows the future, without needing to directly engage in dhyana (dhyana: meditation) and prajna (prajna: wisdom). If this is the case, then the Buddhas become like those who know the future through divination, rather than through direct realization (pratyaksha: direct realization). Therefore, as the teachers of the Sautrantika school (Sautrantika: one of the Buddhist schools) say, the World Honored One, with a thought, universally knows all dharmas, which is neither anumana-jnana nor divination. This saying is good. Just as the World Honored One said, the virtues and functions of the Buddhas, the realms of the Buddhas, are inconceivable. If there is no fixed order of before and after established in the future, why is it only said that in the immediate succession of the highest mundane dharma (laukikagradharma: the highest wisdom attained before seeing the path in practice), only kshanti (kshanti: forbearance) of the knowledge of the dharma of suffering (duhkha-dharma-jnana-kshanti) arises, and no other dharma arises? Speaking broadly like this, up to the immediate succession of vajropama-samadhi (vajropama-samadhi: diamond-like samadhi that can cut off all afflictions), only ksaya-jnana (ksaya-jnana: knowledge of the exhaustion of afflictions) arises, and no other dharma arises. If this dharma arises, it is dependent on that dharma, and only after that dharma has ceased without interval can this dharma arise, just like the arising of a sprout depends on a seed, etc. However, here there is no samanantara-pratyaya (samanantara-pratyaya: the condition of immediate succession between mind and mental factors). Why is it said that the last mind and mental factors of the Arhats (Arhat: a saint who has eradicated all afflictions and attained liberation) are not samanantara-pratyaya? Because there are no other minds, etc., to continue to arise after it. Isn't it the case that the mind that ceases without interval is also called manas (manas: mind, consciousness)? Since the subsequent consciousness does not arise without interval, it should not be called manas. Manas is manifested by what it relies on, not by its function. This last mind has the meaning of something to rely on, but because other conditions are lacking, the subsequent consciousness does not arise. Samanantara-pratyaya is manifested by its function. If a dharma takes this condition as its result, then there are definitely no dharmas or sentient beings that can become obstacles, preventing it from arising. Therefore, although the last mind can be called manas, it cannot be said to be samanantara-pratyaya. If a dharma is a samanantara-pratyaya for the mind, is that dharma also an anantara-pratyaya for the mind? Four possibilities should be stated in response. The first possibility is: the mind and mental factors of emerging from a mindless samadhi, and the moment of the second and subsequent samadhis. The second possibility is: the moment of the first arising of the two samadhis, and the arising, abiding, changing, and ceasing of all minds and mental factors in the state of having a mind. The third possibility is:
謂初所起二定剎那。及有心位心心所法。第四句者。謂第二等二定剎那。及無心定出心心所生住異滅。若法與心為等無間。與無心定為無間耶。應作四句。謂前第三第四句為今第一第二句。即前第一第二句為今第三第四句。從二定出諸心心所望入定心中間遠隔。如何為彼等無間耶。中間不隔心心所故。如是已釋等無間緣。所緣緣性。即一切法望心心所隨其所應。謂如眼識及相應法以一切色為所緣緣。如是耳識及相應法以一切聲。鼻識相應以一切香。舌識相應以一切味。身識相應以一切觸。意識相應以一切法為所緣緣。若法與彼法為所緣。無時此與彼非所緣。于不緣位亦所緣攝。被緣不緣其相一故。譬如薪等於不燒時亦名所燒。相無異故。心心所法。如於所緣處事剎那三皆決定。于所依亦有如是決定耶。應言亦有如是決定。然于現在親附自所依。過去未來與所依相離。有說。在過去亦親附所依。如是已釋所緣緣性。增上緣性即能作因。以即能作因為增上緣故。此緣體廣名增上緣。一切皆是增上緣故。既一切法亦所緣緣。此增上緣何獨體廣。俱有諸法未嘗為所緣。然為增上故。唯此體廣。或所作廣名增上緣。以一切法各除自性與一切有為為增上緣故。頗有法於法全非四緣不。有謂自性于自性。於他性亦有。謂有為于無為。
【現代漢語翻譯】 現代漢語譯本 關於最初生起的兩個定的剎那，以及有心位的心和心所法，這是第四句的意思。所謂第四句，指的是第二等兩個定的剎那，以及無心定出定的心和心所的生、住、異、滅。如果一個法與心是等無間緣，與無心定是無間緣嗎？應該分為四種情況來討論。前面第三句和第四句相當於現在的第一個和第二個情況，而前面第一句和第二句相當於現在的第三個和第四個情況。從兩個定中出定的諸心心所，如果希望進入定心，中間有很遠的間隔，如何成為它們的等無間緣呢？因為中間沒有間隔心和心所的緣故。這樣就解釋了等無間緣。 所緣緣的性質，就是一切法對於心和心所，根據它們各自的情況而定。比如，眼識以及相應的法，以一切色（rupa，形態、顏色）為所緣緣。同樣，耳識以及相應的法，以一切聲（shabda，聲音）為所緣緣；鼻識以及相應的法，以一切香（gandha，氣味）為所緣緣；舌識以及相應的法，以一切味（rasa，味道）為所緣緣；身識以及相應的法，以一切觸（sprashtavya，觸感）為所緣緣；意識以及相應的法，以一切法（dharma，事物、現象）為所緣緣。如果一個法是另一個法的所緣，那麼任何時候這個法都不會不是那個法的所緣。即使在不緣的狀態下，也被包含在所緣之中，因為被緣和不緣的相狀是一樣的。比如，柴火等在沒有燃燒的時候，也被稱為『所燒』，因為它們的性質沒有不同。 心和心所法，對於所緣的處、事、剎那這三者都是決定的，那麼對於所依（ashraya，依靠）也有這樣的決定嗎？應該說也有這樣的決定。然而，在現在時，心和心所是緊密依附於自身所依的；在過去和未來時，則與所依相分離。有人說，在過去時，心和心所也是緊密依附於所依的。這樣就解釋了所緣緣的性質。 增上緣的性質，就是能作因（karana-hetu，產生作用的原因），因為能作因就是增上緣的緣故。這個緣的本體廣大，所以稱為增上緣。一切都是增上緣的緣故，既然一切法也是所緣緣，那麼這個增上緣為什麼獨自體廣呢？因為俱有的諸法不曾作為所緣，但卻作為增上緣，所以只有增上緣的本體廣大。或者說，所作的範圍廣大，所以稱為增上緣，因為一切法各自除去自性，對於一切有為法（samskrta-dharma，有條件的事物）來說，都是增上緣的緣故。 有沒有一種法對於另一種法完全不是四緣（因緣、等無間緣、所緣緣、增上緣）中的任何一種呢？有。有人說，自性（svabhava，自身本性）對於自性來說就是這樣。對於他性（parabhava，其他本性）也有這種情況，比如有為法對於無為法（asamskrta-dharma，無條件的事物）來說就是這樣。
【English Translation】 English version The fourth statement refers to the initial two moments of arising concentration (dhyana), and the mental factors (citta) and mental events (caitasika) present in the state of having mind. The fourth statement refers to the second set of two moments of concentration, and the arising, abiding, changing, and ceasing of mental factors and mental events when emerging from mindless concentration (asamjna-samapatti). If a dharma (phenomenon) is contiguous (samanantara) with mind, is it non-interrupted (anantara) with mindless concentration? It should be discussed in four cases. The previous third and fourth statements are now the first and second statements, while the previous first and second statements are now the third and fourth statements. When emerging from two concentrations, the various mental factors and mental events, if wishing to enter concentration, are separated by a great distance in between. How can they be contiguous? Because there is no separation of mental factors and mental events in between. Thus, the condition of contiguity (samanantara-pratyaya) has been explained. The nature of the object-condition (alambana-pratyaya) is that all dharmas, in relation to mind and mental events, depend on their respective circumstances. For example, eye-consciousness (caksu-vijnana) and its associated dharmas take all forms (rupa) as their object-condition. Similarly, ear-consciousness (shrotra-vijnana) and its associated dharmas take all sounds (shabda); nose-consciousness (ghrana-vijnana) and its associated dharmas take all smells (gandha); tongue-consciousness (jihva-vijnana) and its associated dharmas take all tastes (rasa); body-consciousness (kaya-vijnana) and its associated dharmas take all tactile sensations (spashtavya); mind-consciousness (mano-vijnana) and its associated dharmas take all dharmas as their object-condition. If a dharma is the object of another dharma, then at no time will this dharma not be the object of that dharma. Even in the state of not being an object, it is still included within the scope of being an object, because the characteristics of being an object and not being an object are the same. For example, firewood, even when not burning, is still called 'burnable' because its nature is not different. Mental factors and mental events are definite with respect to the place, event, and moment of the object. Is there such definiteness with respect to the support (ashraya) as well? It should be said that there is such definiteness as well. However, in the present, mental factors and mental events are closely attached to their own support; in the past and future, they are separated from the support. Some say that in the past, mental factors and mental events are also closely attached to the support. Thus, the nature of the object-condition has been explained. The nature of the dominant condition (adhipati-pratyaya) is the efficient cause (karana-hetu), because the efficient cause is the dominant condition. The substance of this condition is vast, hence it is called the dominant condition. Since everything is a dominant condition, and since all dharmas are also object-conditions, why is only the dominant condition vast in substance? Because co-existent dharmas have never been objects, but they are dominant conditions, so only the dominant condition is vast in substance. Or, the scope of what is produced is vast, hence it is called the dominant condition, because all dharmas, each excluding its own nature, are dominant conditions for all conditioned dharmas (samskrta-dharma). Is there a dharma that is not any of the four conditions (causal condition, contiguous condition, object-condition, dominant condition) for another dharma? Yes. Some say that self-nature (svabhava) is like that for self-nature. There is also such a case for other-nature (parabhava), such as conditioned dharmas for unconditioned dharmas (asamskrta-dharma).
無為于無為。如是諸緣於何位法而興作用。頌曰。
二因於正滅 三因於正生 餘二緣相違 而興于作用
論曰。前說五因為因緣性。二因作用於正滅時。正滅時言顯法現在滅現前故名正滅時。俱有相應於法滅位方興作用。由此二因令俱生果有作用故。所言三因於正生者。謂未來法于正生位。生現前故名正生時。同類遍行異熟三種。於法生位作用方興。已說因緣二時作用。二緣作用與此相違。等無間緣於法生位而興作用。以彼生時前心心所與其處故。若所緣緣能緣滅位而興作用。以心心所要現在時方取境故。唯增上緣於一切位皆無障住故。彼作用隨無障位一切無遮。已說諸緣及興作用。應言何法由幾緣生。頌曰。
心心所由四 二定但由三 余由二緣生 非天次等故
論曰。心心所法由四緣生。此中因緣謂五因性。等無間緣謂前無間已生。非後心心所法。所緣緣者謂隨所應或色等五。或一切法。增上緣者謂隨所應各除自性餘一切法。滅盡無想二定由三除所緣緣。非能緣故。由因緣者。謂由二因。一俱有因。謂生等相。二同類因。謂前已生同地善法。等無間緣謂入定心及相應法。增上緣者。謂如前說。如是二定心等引生礙心等起故。與心等但為等無間。非等無間緣。余不相應及諸色法
【現代漢語翻譯】 現代漢語譯本 『無為』相對於『無為』（Nirvana相對於Nirvana）。那麼，這些因緣在什麼樣的法位上發揮作用呢？頌文說：
『二因於正滅，三因於正生，餘二緣相違，而興于作用。』
論述：前面說過五因是因緣的性質。二因的作用在於『正滅』的時候。『正滅時』是指法現在滅亡顯現的時候，所以稱為『正滅時』。俱有因和相應因在法滅亡的階段才發揮作用。由於這兩個因，使得俱生的果有作用。所說的『三因於正生』，是指未來法在『正生』的階段。『生』顯現的時候，稱為『正生時』。同類因、遍行因、異熟因這三種，在法產生的時候才開始發揮作用。已經說完了因緣在兩種時間的作用。兩種緣的作用與此相反。等無間緣在法產生的時候發揮作用，因為法產生的時候，前一剎那的心和心所給予它位置。如果所緣緣在能緣滅亡的時候發揮作用，因為心和心所必須在現在的時候才能取境。只有增上緣在一切階段都沒有障礙，所以它的作用隨著沒有障礙的階段而無所遮擋。已經說完了各種緣以及它們發揮作用的時間。應該說，什麼樣的法由幾種緣產生呢？頌文說：
『心心所由四，二定但由三，余由二緣生，非天次等故。』
論述：心和心所法由四種緣產生。這裡，因緣指的是五因的性質。等無間緣指的是前一剎那無間斷地已經產生，而不是後面的心和心所法。所緣緣指的是根據情況，或者是色等五境，或者是一切法。增上緣指的是根據情況，各自除去自性之外的一切法。滅盡定和無想定由三種緣產生，除去所緣緣，因為它們不能緣取。由因緣產生，指的是由兩種因產生：一種是俱有因，指的是生等相；另一種是同類因，指的是先前已經產生的同地善法。等無間緣指的是入定之心以及相應的法。增上緣指的是如前面所說。像這樣的兩種定，心等引導產生障礙心等生起，所以對於心等來說，僅僅是等無間，而不是等無間緣。其餘不相應行法以及各種色法
【English Translation】 English version 'Non-doing' in relation to 'non-doing' (Nirvana in relation to Nirvana). In what state of Dharma do these conditions operate? The verse says:
'Two causes operate at the time of true cessation, three causes operate at the time of true arising, the remaining two conditions are contrary to these, and thus operate.'
Treatise: It was previously stated that the five causes are the nature of causality. The operation of two causes occurs at the time of 'true cessation'. The term 'time of true cessation' indicates that the Dharma is now ceasing to manifest, hence it is called 'time of true cessation'. Co-existent and concurrent causes operate at the stage of the Dharma's cessation. Because of these two causes, the co-born result has an effect. The 'three causes at the time of true arising' refer to future Dharmas at the stage of 'true arising'. When 'arising' manifests, it is called 'time of true arising'. The causes of same-type, pervasive, and ripening operate when the Dharma arises. The operation of causality at these two times has been discussed. The operation of the two conditions is contrary to this. The immediately preceding condition operates when the Dharma arises, because when the Dharma arises, the previous moment's mind and mental factors provide it with a place. If the object-condition operates when the cognizer ceases, it is because the mind and mental factors must be present in order to grasp an object. Only the dominant condition has no obstruction at any stage, so its operation follows the unobstructed stage without any hindrance. The various conditions and the times of their operation have been discussed. It should be asked, by how many conditions does what Dharma arise? The verse says:
'Mind and mental factors arise from four, the two Samadhis arise from only three, the rest arise from two conditions, not because of the heavens, order, etc.'
Treatise: Mind and mental factors arise from four conditions. Here, causality refers to the nature of the five causes. The immediately preceding condition refers to what has already arisen without interruption in the previous moment, not the subsequent mind and mental factors. The object-condition refers to, according to the situation, either the five objects such as form, or all Dharmas. The dominant condition refers to, according to the situation, all Dharmas except for their own nature. The Cessation Attainment and Non-Perception Attainment arise from three conditions, excluding the object-condition, because they cannot cognize. Arising from causality refers to arising from two causes: one is the co-existent cause, referring to characteristics such as arising; the other is the same-type cause, referring to previously arisen wholesome Dharmas of the same realm. The immediately preceding condition refers to the mind entering Samadhi and the corresponding Dharmas. The dominant condition refers to what was said earlier. Like these two Samadhis, the mind, etc., guide the arising of obstructing minds, etc., so for the mind, etc., it is only immediately preceding, not an immediately preceding condition. The remaining non-associated formations and various forms
由因增上二緣所生。一切世間唯從如上所說諸因諸緣所起。非自在天我勝性等一因所起。此有何因。若一切成許由因者。豈不便舍一切世間由自在等一因生論。又諸世間非自在等一因所起。次第等故。謂諸世間若自在等一因生者。則應一切俱時而生非次第起。現見諸法次第而生。故知定非一因所起。若執自在隨欲故然。謂彼欲令此法今起此法今滅此於後時。是則應成非一因起。亦由樂欲差別生故。或差別欲應一時生。所因自在無差別故。若欲差別更待余因不俱起者。則非一切唯用自在一法為因。或所待因亦應更待余因差別方次第生。則所待因應無邊際。若更不待余差別因。此因應無次第生義。則差別欲非次第生。若許諸因展轉差別無有邊際信無始故。徒執自在為諸法因不越釋門因緣正理。若言自在欲雖頓生而諸世間不俱起者。由隨自在欲所生故。理亦不然。彼自在欲前位與后無差別故。又彼自在作大功力。生諸世間得何義利。若為發喜生諸世間。此喜離余方便不發。是則自在於發喜中既必待余。應非自在。于喜既爾。余亦應然。差別因緣不可得故。或若自在生地獄等無量苦具逼害有情。為見如斯發生自喜。咄哉何用此自在為。依彼頌言。誠為善說。
由險利能燒 可畏恒逼害 樂食血肉髓 故名魯達羅
又若信受一切世間唯自在天一因所起。則為誹撥現見世間所餘因緣人功等事。若言自在待余因緣助發功能方成因者。但是朋敬自在天言。離所餘因緣不見別用故。或彼自在要余因緣助方能生。應非自在。若執初起自在為因余後續生待余因者。則初所起不待余因。應無始成猶如自在。我勝性等隨其所應如自在天應廣徴遣。故無有法唯一因生。奇哉世間不修勝慧。如愚禽獸。良足可悲。彼彼生中別別造業。自受異熟及士用果。而妄計有自在等因。且止破邪應辯正義。前言余法由二緣生。于中雲何大種所造。自他相望互為因緣。頌曰。
大為大二因 為所造五種 造為造三種 為大唯一因
論曰。初言大為大二因者。是諸大種更互相望。但為俱有同類因義。大於所造能為五因。何等為五。謂生依立持養別故。如是五因。但是能作因之差別。從彼起故說為生因。生已隨逐大種轉故。如依師等說為依因。能任持故。如壁持畫說為立因。不斷因故說為持因。增長因故說為養因。如是則顯大與所造為起變持住長因性。諸所造色自互相望容有三因。所謂俱有同類異熟。其能作因無差別轉故不恒數。俱有因者。謂隨心轉身語二業。非余造色。同類因者。一切前生於后同類。異熟因者。謂身語業能招異熟眼根等果。所
【現代漢語翻譯】 現代漢語譯本： 如果有人信受一切世間萬物都是由自在天（Ishvara，印度教中的最高神）這唯一的原因所產生的，那就是誹謗和否定了現今世間所存在的其他因緣，以及人們的努力等因素。如果說自在天需要其他因緣的幫助才能發揮作用，才能成為原因，那隻不過是出於對自在天的敬畏之言。因為離開了其他的因緣，就看不到自在天有什麼特別的作用。或者說，如果那個自在天需要其他因緣的幫助才能產生事物，那它就應該不是自在的。如果有人堅持認為最初產生事物的是自在天，而後續產生的事物則需要其他因緣，那麼最初產生的事物就不需要其他因緣，應該像自在天一樣是無始就存在的。我（Atman，指神我）、勝性（Prakriti，構成世界物質基礎的自性）等等，都應該像自在天一樣，可以廣泛地進行推論和駁斥。所以，沒有任何事物是由唯一的原因產生的。真是奇怪啊，世間的人們不修習殊勝的智慧，就像愚蠢的禽獸一樣，真是可悲。他們在各自的生命中造作不同的業，自己承受不同的果報以及努力的成果，卻妄想存在自在天這樣的原因。暫且停止破斥邪說，應該辨明正義。前面說過，其他的事物是由兩種因緣產生的，那麼，什麼是大種（Mahabhuta，構成物質世界的地、水、火、風四大元素）所造的呢？它們之間是如何相互作為因緣的呢？頌文說：
『大為大二因，為所造五種，造為造三種，為大唯一因。』
論述說：最初說的『大為大二因』，是指各大種之間相互作用，只是作為俱有因和同類因的意義。大種對於所造之物能作為五種因。哪五種呢？就是生因、依因、立因、持因、養因。這五種因，只是能作因的差別。因為從大種產生，所以說是生因。產生之後，隨著大種而運轉，所以像依靠老師一樣，說是依因。能夠任持，所以像墻壁支撐圖畫一樣，說是立因。不斷地作為原因，所以說是持因。增長的原因，所以說是養因。這樣就顯示了大種與所造之物之間具有產生、變化、保持、存在、增長的因性。各種所造的色法（Rupa，物質現象）之間，相互作用可能存在三種因，就是俱有因、同類因、異熟因。由於能作因沒有差別地運轉，所以不是恒常的。俱有因，是指隨心而動的身語二業，而不是其他的造色。同類因，是指一切前生的事物對於後生的同類事物。異熟因，是指身語業能夠招感異熟果，比如眼根等等。所
【English Translation】 English version: Furthermore, if one believes that all things in the world arise solely from Ishvara (the '自在天', meaning 'self-existent god' or 'sovereign god'), then one is slandering and denying the other causes and conditions, as well as human efforts, that are evident in the world. If it is said that Ishvara requires the assistance of other causes and conditions to function and become a cause, then this is merely a statement of reverence for Ishvara. Because apart from other causes and conditions, no special function of Ishvara is seen. Or, if that Ishvara needs the help of other causes and conditions to produce things, then it should not be self-existent. If one insists that Ishvara is the cause of the initial arising of things, while subsequent arising depends on other causes, then the initial arising does not depend on other causes and should be eternally existent like Ishvara. Atman (the '我', meaning 'self' or 'soul'), Prakriti (the '勝性', meaning 'primordial substance' or 'nature'), and so on, should be extensively examined and refuted in the same way as Ishvara, as appropriate. Therefore, no dharma (法, phenomenon) arises from a single cause. How strange it is that people in the world do not cultivate superior wisdom, like foolish birds and beasts, which is truly lamentable. In their respective lives, they create different karmas (業), and they themselves experience different ripened results and the fruits of their efforts, yet they falsely imagine that there is a cause like Ishvara. Let us stop refuting false views for now and should clarify the correct meaning. It was said earlier that other dharmas arise from two conditions. Among them, what is created by the Mahabhutas (大種, the 'great elements' of earth, water, fire, and wind)? How do they mutually act as causes and conditions in relation to each other? The verse says:
'The great elements are two causes for the great elements, five causes for what is created, what is created is three causes for what is created, and one cause for the great elements.'
The treatise says: The initial statement, 'The great elements are two causes for the great elements,' refers to the mutual interaction of the great elements, serving only as the meaning of co-existent and homogeneous causes. The great elements can serve as five causes for what is created. What are the five? They are the causes of arising, dependence, establishment, maintenance, and nourishment. These five causes are merely differentiations of the efficient cause. Because they arise from the great elements, they are said to be the cause of arising. Because they follow the great elements after arising, they are said to be the cause of dependence, like relying on a teacher. Because they can uphold, they are said to be the cause of establishment, like a wall supporting a painting. Because they are a continuous cause, they are said to be the cause of maintenance. Because they are the cause of growth, they are said to be the cause of nourishment. Thus, it is shown that the great elements and what is created have the causal nature of arising, transformation, preservation, existence, and growth. Various created Rupa (色, forms or material phenomena) may have three causes in their mutual interaction, namely, co-existent cause, homogeneous cause, and vipaka (異熟, result) cause. Because the efficient cause operates without differentiation, it is not constant. The co-existent cause refers to the actions of body and speech that follow the mind, not other created forms. The homogeneous cause refers to all previous existences in relation to subsequent homogeneous existences. The vipaka cause refers to the actions of body and speech that can bring about vipaka results, such as the eye faculty. What is
造于大但為一因。謂異熟因。身語二業能招異熟大種果故。前已總說諸心心所前能為后等無間緣。未決定說何心無間有幾心生復從幾心有何心起。今當定說。謂且略說有十二心。云何十二。頌曰。
欲界有四心 善惡覆無覆 色無色除惡 無漏有二心
論曰。且於欲界有四種心。謂善不善有覆無記無覆無記。色無色界各有三心。謂除不善。余如上說。如是十種說有漏心。若無漏心唯有二種。謂學無學。合成十二。此十二心互相生者。頌曰。
欲界善生九 此復從八生 染從十生四 余從五生七 色善生十一 此復從九生 有覆從八生 此復生於六 無覆從三生 此復能生六 無色善生九 此復從六生 有覆生從七 無覆如色辨 學從四生五 余從五生四
論曰。欲界善心無間生九。謂自界四色界二心。于入定時及續生位。如其次第生善染心。無色界一于續生位。欲善無間生彼染心。不生彼善以極遠故。無色于欲四遠故遠。一所依遠。二行相遠。三所緣遠。四對治遠。及學無學。謂入觀時。即此復從八無間起。謂自界四色界二心。于出定時從彼善起。彼染污定所逼惱時。從彼染心生於下善。為依下善防彼退故。及學無學。謂出觀時。染謂不善有覆無記二各從
【現代漢語翻譯】 現代漢語譯本 『造于大但為一因。謂異熟因（Vipāka Hetu）。』意思是說，身語二業能夠招感異熟大種果報，所以是異熟因。 前面已經總的說明了諸心心所，前一剎那能夠作為后一剎那的等無間緣（Samanantara Paccaya）。但沒有明確說明，什麼樣的心無間地生起多少心，又從多少心生起什麼樣的心。現在應當確定地說明。大概來說，有十二種心。哪十二種呢？頌文說： 『欲界有四心，善惡覆無覆；色無色除惡，無漏有二心。』 論述：在欲界有四種心，即善心、不善心、有覆無記心（有煩惱覆蓋的中性心）和無覆無記心（沒有煩惱覆蓋的中性心）。色界和無色界各有三種心，即除去不善心，其餘與上面所說相同。這十種心是有漏心。如果說是無漏心，則只有兩種，即學心（Śaikṣa）和無學心（Aśaikṣa）。合起來共有十二種心。這十二種心互相生起的情況是怎樣的呢？頌文說： 『欲界善生九，此復從八生；染從十生四，余從五生七；色善生十一，此復從九生；有覆從八生，此復生於六；無覆從三生，此復能生六；無色善生九，此復從六生；有覆生從七，無覆如色辨；學從四生五，余從五生四。』 論述：欲界的善心無間地生起九種心，即自身界的四種心，色界和無色界的兩種心。在入定時以及續生位時，按照次第生起善心和染污心。無覆無記心在續生位時，欲界的善心無間地生起彼染污心，不生起彼善心，因為距離太遠。無色界對於欲界來說，有四個方面的距離太遠：一是所依遠，二是行相遠，三是所緣遠，四是對治遠。以及學心和無學心，即在入觀的時候。即此善心又從八種心無間地生起，即自身界的四種心，色界和無色界的兩種心。在出定時，從彼善心生起。當被彼染污定所逼惱時，從彼染心生起地獄的善心，爲了依靠地獄的善心來防止退失的緣故。以及學心和無學心，即在出觀的時候。染污心，即不善心和有覆無記心，各自從
【English Translation】 English version 'Made from the great, but for one cause. Called Vipāka Hetu (resultant cause).' This means that actions of body and speech can bring about the great resultant fruit, therefore it is the Vipāka Hetu. Previously, it was generally stated that all minds and mental factors, the previous moment can serve as the immediately preceding condition (Samanantara Paccaya) for the subsequent moment. However, it was not specifically stated what kind of mind immediately gives rise to how many minds, and from how many minds what kind of mind arises. Now, we should specifically explain. Generally speaking, there are twelve types of minds. What are the twelve? The verse says: 'The desire realm has four minds, good, evil, covered, and uncovered; the form and formless realms exclude evil, the unconditioned has two minds.' Discussion: In the desire realm, there are four types of minds, namely, good mind, unwholesome mind, obscured indeterminate mind (neutral mind covered by afflictions), and unobscured indeterminate mind (neutral mind not covered by afflictions). The form realm and the formless realm each have three minds, namely, excluding the unwholesome mind, the rest are the same as mentioned above. These ten types of minds are conditioned minds. If it is said to be unconditioned minds, then there are only two types, namely, the mind of a learner (Śaikṣa) and the mind of one who has completed learning (Aśaikṣa). Combined, there are twelve types of minds. How do these twelve types of minds arise from each other? The verse says: 'The good of the desire realm gives rise to nine, this in turn arises from eight; defilement arises from ten, giving rise to four; the rest arise from five, giving rise to seven; the good of the form realm gives rise to eleven, this in turn arises from nine; the covered arises from eight, this in turn gives rise to six; the uncovered arises from three, this in turn can give rise to six; the good of the formless realm gives rise to nine, this in turn arises from six; the covered arises from seven, the uncovered is discerned like the form realm; the learner arises from four, giving rise to five; the rest arise from five, giving rise to four.' Discussion: The good mind of the desire realm immediately gives rise to nine types of minds, namely, the four types of minds in its own realm, and the two types of minds in the form and formless realms. When entering samādhi and at the moment of rebirth, good minds and defiled minds arise in sequence. At the moment of rebirth of the unobscured indeterminate mind, the good mind of the desire realm immediately gives rise to that defiled mind, but does not give rise to that good mind, because the distance is too far. The formless realm is too far from the desire realm in four aspects: first, the basis is far; second, the characteristics are far; third, the object is far; fourth, the antidote is far. As well as the mind of a learner and the mind of one who has completed learning, that is, at the time of entering contemplation. This good mind in turn arises from eight types of minds, namely, the four types of minds in its own realm, and the two types of minds in the form and formless realms. When emerging from samādhi, it arises from that good mind. When being oppressed by that defiled samādhi, the good mind of the lower realm arises from that defiled mind, in order to rely on the good mind of the lower realm to prevent regression. As well as the mind of a learner and the mind of one who has completed learning, that is, at the time of emerging from contemplation. Defiled minds, namely, unwholesome minds and obscured indeterminate minds, each arise from
十無間而生。謂十二中除學無學。于續生位。三界諸心皆可無間生欲界染心故。即此無間能生四心。謂自界四。余無生理。余謂欲纏無覆無記。此心從五無間而生。謂自界四及色界善。欲界化心從彼生故。即此無間能生七心。謂自界四及色界二善與染污。欲界化心還生彼善。于續生位生彼染心。並無色一于續生位此無覆心能生彼染。色界善心無間生十一。謂除無色無覆無記心。即此復從九無間起。謂除欲界二染污心。及除無色無覆無記。有覆從八無間而生。除欲二染及學無學。即此無間能生六心。謂自界三欲善不善有覆無記。無覆從三無間而起。謂唯自界。余無生理。即此無間能生六心。謂自界三欲無色染。無色界善無間生九心。謂除欲善及欲色無覆。即此從六無間而生。謂自界三及色界善並學無學。有覆無間能生七心。謂自界三及色界善欲色界染。即此亦從七無間起。謂除欲色染及學無學心。無覆如色說從三無間生。謂自界三。余皆非理。即此無間能生六心。謂自界三及欲色染。學心從四無間而生。謂即學心及三界善。即此無間能生五心。謂前四心及無學一。余謂無學從五無間生。謂三界善及學無學二。即此無間能生四心。謂三界善及無學一。說十二心互相生已。云何分此為二十心。頌曰。
十二為二十 謂
【現代漢語翻譯】 現代漢語譯本 十種心識之間可以無間斷地產生。這裡說的十二種心識，是在十二種心中，除去有學和無學兩種心識。在相續轉生的階段，三界（欲界、色界、無色界）的各種心識都可以無間斷地產生欲界的染污心，因為這種無間斷的生起方式。這種無間斷的生起方式能夠產生四種心識，即欲界自身的四種心識。其餘的心識則無法這樣產生。這裡說的『其餘』，指的是欲界的無覆無記心。這種心識可以從五種心識無間斷地產生，即欲界自身的四種心識以及色界的善心，因為欲界的化心是從色界的善心產生的。這種無間斷的生起方式能夠產生七種心識，即欲界自身的四種心識以及色界的兩種善心和染污心。欲界的化心還會產生色界的善心。在相續轉生的階段，這種無覆無記心能夠產生色界的染污心，以及無色界的一種心識。在相續轉生的階段，這種無覆無記心能夠產生色界的染污心。色界的善心可以無間斷地產生十一種心識，即除去無色界的無覆無記心。這種心識又可以從九種心識無間斷地生起，即除去欲界的兩種染污心，以及除去無色界的無覆無記心。有覆無記心可以從八種心識無間斷地產生，即除去欲界的兩種染污心以及有學和無學兩種心識。這種無間斷的生起方式能夠產生六種心識，即欲界自身的三種心識（善、不善、有覆無記）。無覆無記心可以從三種心識無間斷地生起，即僅僅是欲界自身的三種心識。其餘的心識則無法這樣產生。這種無間斷的生起方式能夠產生六種心識，即欲界自身的三種心識以及欲界、色界的染污心。色界的善心可以無間斷地產生九種心識，即除去欲界的善心以及欲界、色界的無覆無記心。這種心識可以從六種心識無間斷地產生，即欲界自身的三種心識以及色界的善心和有學、無學兩種心識。有覆無記心可以無間斷地產生七種心識，即欲界自身的三種心識以及色界的善心、欲界的染污心。這種心識也可以從七種心識無間斷地生起，即除去欲界、色界的染污心以及有學、無學兩種心識。無覆無記心如同色界的心識一樣，從三種心識無間斷地產生，即欲界自身的三種心識。其餘的說法都不合理。這種無間斷的生起方式能夠產生六種心識，即欲界自身的三種心識以及欲界、色界的染污心。有學心可以從四種心識無間斷地產生，即有學心自身以及三界的善心。這種無間斷的生起方式能夠產生五種心識，即前面的四種心識以及無學心。其餘的，即無學心，可以從五種心識無間斷地產生，即三界的善心以及有學、無學兩種心識。這種無間斷的生起方式能夠產生四種心識，即三界的善心以及無學心。在說明了十二種心識互相產生之後，如何將這十二種心識分為二十種心識呢？頌文說： 『十二分為二十，是指……』
【English Translation】 English version Ten types of consciousness arise without interruption. The twelve mentioned here exclude the consciousness of those in the stages of learning (Skt: śaikṣa) and no-more-learning (Skt: aśaikṣa). In the phase of continued existence, all minds in the three realms (desire realm (Skt: kāmadhātu), form realm (Skt: rūpadhātu), formless realm (Skt: ārūpyadhātu)) can give rise to defiled minds of the desire realm without interruption, because of this uninterrupted arising. This uninterrupted arising can produce four types of consciousness, namely the four types of consciousness within the desire realm itself. Other consciousnesses cannot arise in this way. The 'other' refers to the desire realm's un覆無記 (Skt: avyākṛta) consciousness. This consciousness can arise without interruption from five types of consciousness, namely the four types of consciousness within the desire realm itself and the good consciousness of the form realm, because the transformed consciousness of the desire realm arises from the good consciousness of the form realm. This uninterrupted arising can produce seven types of consciousness, namely the four types of consciousness within the desire realm itself and the two types of good consciousness and defiled consciousness of the form realm. The transformed consciousness of the desire realm also gives rise to the good consciousness of the form realm. In the phase of continued existence, this un覆無記 consciousness can give rise to the defiled consciousness of the form realm, as well as one type of consciousness in the formless realm. In the phase of continued existence, this un覆無記 consciousness can give rise to the defiled consciousness of the form realm. The good consciousness of the form realm can give rise to eleven types of consciousness without interruption, namely excluding the un覆無記 consciousness of the formless realm. This consciousness can also arise without interruption from nine types of consciousness, namely excluding the two types of defiled consciousness of the desire realm, and excluding the un覆無記 consciousness of the formless realm. The 覆無記 (Skt: sāsrava) consciousness can arise without interruption from eight types of consciousness, excluding the two defiled consciousnesses of the desire realm and the consciousnesses of those in the stages of learning and no-more-learning. This uninterrupted arising can produce six types of consciousness, namely the three types of consciousness within the desire realm itself (good, unwholesome, and 覆無記). The un覆無記 consciousness can arise without interruption from three types of consciousness, namely only the three types of consciousness within the desire realm itself. Other consciousnesses cannot arise in this way. This uninterrupted arising can produce six types of consciousness, namely the three types of consciousness within the desire realm itself and the defiled consciousnesses of the desire realm and form realm. The good consciousness of the form realm can give rise to nine types of consciousness without interruption, namely excluding the good consciousness of the desire realm and the un覆無記 consciousnesses of the desire and form realms. This consciousness can arise without interruption from six types of consciousness, namely the three types of consciousness within the form realm itself and the good consciousness of the form realm and the consciousnesses of those in the stages of learning and no-more-learning. The 覆無記 consciousness can give rise to seven types of consciousness without interruption, namely the three types of consciousness within the form realm itself and the good consciousness of the form realm and the defiled consciousness of the desire realm. This consciousness can also arise from seven types of consciousness without interruption, namely excluding the defiled consciousnesses of the desire and form realms and the consciousnesses of those in the stages of learning and no-more-learning. The un覆無記 consciousness, like the consciousness of the form realm, arises without interruption from three types of consciousness, namely the three types of consciousness within the form realm itself. Other explanations are not reasonable. This uninterrupted arising can produce six types of consciousness, namely the three types of consciousness within the form realm itself and the defiled consciousnesses of the desire and form realms. The consciousness of those in the stage of learning can arise without interruption from four types of consciousness, namely the consciousness of those in the stage of learning itself and the good consciousnesses of the three realms. This uninterrupted arising can produce five types of consciousness, namely the previous four types of consciousness and the consciousness of those in the stage of no-more-learning. The 'other', namely the consciousness of those in the stage of no-more-learning, can arise without interruption from five types of consciousness, namely the good consciousnesses of the three realms and the two types of consciousness of those in the stages of learning and no-more-learning. This uninterrupted arising can produce four types of consciousness, namely the good consciousnesses of the three realms and the consciousness of those in the stage of no-more-learning. After explaining how the twelve types of consciousness arise from each other, how are these twelve types of consciousness divided into twenty types of consciousness? The verse says: 『Dividing twelve into twenty, refers to...』
三界善心 分加行生得 欲無覆分四 異熟威儀路 工巧處通果 色界除工巧 餘數如前說
論曰。三界善心各分二種。謂加行得生得別故。欲界無覆分為四心。一異熟生。二威儀路。三工巧處。四通果心。色無覆心分為三種。除工巧處。上界都無造作種種工巧事故。如是十二為二十心。謂善分六。無覆分八。無色界無威儀路等餘數如上故成二十。威儀路等三無覆心色香味觸為所緣境。工巧處等亦緣于聲。如是三心唯是意識。威儀路工巧處加行亦通四識五識。有餘師說有威儀路及工巧處所引意識能具足緣十二處境。如是二十互相生者。且說欲界八種心中。加行善心無間生十。謂自界七除通果心。及色界一加行善心並學無學。即此復從八無間起。謂自界四二善二染。及色界二加行善心有覆無記。並學無學。生得善心無間生九。謂自界七除通果心。及色無色有覆無記。即此復從十一心起。謂自界七除通果心。及色界二加行善心有覆無記。並學無學。二染污心無間生七。謂自界七除通果心。即此復從十四心起。謂自界七除通果心。及色界四除加行善與通果心。並無色三。除加行善。異熟威儀無間生八。謂自界六除加行善與通果心。及色無色有覆無記。即此復從七無間起。謂自界七除通果心。工巧處心無間
【現代漢語翻譯】 現代漢語譯本： 三界善心 分為加行所得和生得兩種。欲界無覆無記心分為四種：異熟生心、威儀路心、工巧處心和通果心。 異熟生心、威儀路心、工巧處心和通果心。 色界無覆無記心分為三種，除去工巧處心。因為上界沒有造作種種工巧的事情。 **除去工巧處心，其餘數量如前所述。
論曰：三界的善心各自可以分為兩種，即加行得和生得的差別。欲界的無覆無記心分為四種：第一是異熟生心，第二是威儀路心，第三是工巧處心，第四是通果心。色界的無覆無記心分為三種，除去工巧處心，因為上界都沒有造作種種工巧的事情。這樣總共十二種心，合起來是二十種心，即善心六種，無覆無記心八種。沒有心，沒有威儀路心等等，其餘數量如上所述，所以總共是二十種。威儀路心等等三種無覆無記心以色、香、味、觸為所緣境。工巧處心等等也緣于聲。這三種心都只是意識。威儀路心和工巧處心的加行也通於四識和五識。有其他論師說，有威儀路心和工巧處心所引發的意識能夠具足緣十二處境。這二十種心互相生起的情況是：先說欲界的八種心中，加行善心無間地生起十種心，即自界的七種心，除去通果心，以及的一種加行善心，包括有學和無學。這加行善心又從八種心無間地生起，即自界的四種心，兩種善心和兩種染污心，以及的兩種加行善心，包括有覆無記心，有學和無學。生得善心無間地生起九種心，即自界的七種心，除去通果心，以及色界和無色的有覆無記心。這生得善心又從十一種心生起，即自界的七種心，除去通果心，以及的兩種加行善心，包括有覆無記心，有學和無學。兩種染污心無間地生起七種心，即自界的七種心，除去通果心。這染污心又從十四種心生起，即自界的七種心，除去通果心，以及的四種心，除去加行善心和通果心，以及無色界的三種心，除去加行善心。異熟生心和威儀路心無間地生起八種心，即自界的六種心，除去加行善心和通果心，以及色界和無色的有覆無記心。這異熟生心和威儀路心又從七種心無間地生起，即自界的七種心，除去通果心。工巧處心無間地生起…… （：此處指某種特定的心或狀態，原文未明確說明）
【English Translation】 English version: Wholesome Minds in the Three Realms Divided into those obtained through effort (加行, jiāxíng) and those naturally arising (生得, shēngdé). In the Desire Realm, there are four types of non-defiled (無覆, wúfù) minds: Resultant (異熟, yìshú), behavioral (威儀路, wēiyílù), skillful activity (工巧處, gōngqiǎochù), and the fruit of penetration (通果, tōngguǒ). In the Form Realm, there are three types of non-defiled minds, excluding skillful activity, as there is no creation of various skillful activities in the higher realms. **Excluding skillful activity, the remaining numbers are as previously stated.
Treatise: Wholesome minds in the Three Realms are each divided into two types: those obtained through effort and those naturally arising. Non-defiled minds in the Desire Realm are divided into four types: first, resultant minds; second, behavioral minds; third, skillful activity minds; and fourth, the fruit of penetration minds. Non-defiled minds in the Form Realm are divided into three types, excluding skillful activity minds, because there is no creation of various skillful activities in the higher realms. Thus, there are twelve types of minds, totaling twenty minds, namely six wholesome minds and eight non-defiled minds. There are no ** minds, no behavioral minds, etc.; the remaining numbers are as stated above, so there are twenty in total. Behavioral minds and the other three non-defiled minds take form, sound, smell, taste, and touch as their objects. Skillful activity minds also take sound as their object. These three minds are all consciousnesses. The effort associated with behavioral minds and skillful activity minds also extends to the four consciousnesses and the five consciousnesses. Some other teachers say that the consciousnesses induced by behavioral minds and skillful activity minds can fully cognize the twelve sense bases. The mutual arising of these twenty minds is as follows: first, in the eight types of minds in the Desire Realm, the wholesome mind obtained through effort immediately gives rise to ten types of minds, namely the seven types of minds in its own realm, excluding the fruit of penetration mind, and one type of ** wholesome mind obtained through effort, including those of learners and non-learners. This wholesome mind then arises immediately from eight types of minds, namely the four types of minds in its own realm, two wholesome minds and two defiled minds, and two types of ** wholesome minds obtained through effort, including defiled and non-defiled minds, learners and non-learners. The naturally arising wholesome mind immediately gives rise to nine types of minds, namely the seven types of minds in its own realm, excluding the fruit of penetration mind, and the defiled and non-defiled minds of the Form and Formless Realms. This naturally arising wholesome mind then arises from eleven types of minds, namely the seven types of minds in its own realm, excluding the fruit of penetration mind, and the two types of ** wholesome minds obtained through effort, including defiled and non-defiled minds, learners and non-learners. The two defiled minds immediately give rise to seven types of minds, namely the seven types of minds in its own realm, excluding the fruit of penetration mind. These defiled minds then arise from fourteen types of minds, namely the seven types of minds in its own realm, excluding the fruit of penetration mind, and the four types of ** minds, excluding the wholesome mind obtained through effort and the fruit of penetration mind, and the three types of minds in the Formless Realm, excluding the wholesome mind obtained through effort. The resultant mind and the behavioral mind immediately give rise to eight types of minds, namely the six types of minds in its own realm, excluding the wholesome mind obtained through effort and the fruit of penetration mind, and the defiled and non-defiled minds of the Form and Formless Realms. These resultant mind and behavioral mind then arise from seven types of minds, namely the seven types of minds in its own realm, excluding the fruit of penetration mind. The skillful activity mind immediately gives rise to... （**: Here refers to a specific mind or state, not clearly defined in the original text.）
生六。謂自界六除加行善與通果心。即此復從七無間起。謂自界七除通果心。從通果心無間生二。謂自界一即通果心。及色界一即加行善。即此亦從二無間起。謂即前說自色二心。次說色界六種心中。從加行善心無間生十二。謂自界六及欲界三加行生得與通果心。並無色一加行善心學無學心。即此復從十無間起。謂自界四。除威儀路與異熟生。及欲界二加行通果。並無色二加行有覆學無學心。生得善心無間生八。謂自界五除通果心及欲界二不善有覆。並無色一有覆無記。即此復從五無間起。謂自界五除通果心。有覆無記無間生九。謂自界五除通果心。及欲界四二善二染。即此復從十一心起。謂自界五除通果心。及欲界三生得善心威儀異熟。並無色三除加行善。異熟威儀無間生七。謂自界四除加行善與通果心。及欲界二不善有覆。並無色一有覆無記。即此復從五無間起。謂自界五除通果心。從通果心無間生二。謂自界二加行通果。即此亦從二無間起。謂即前說自界二心。次說無色四種心中。加行善心無間生七。謂自界四及色界一加行善心。並學無學。即此復從六無間起。謂自界三唯除異熟。及色界一加行善心。並學無學。生得善心無間生七。謂自界四及色界一有覆無記。並欲界二不善有覆。即此復從四無間起。謂自界四
。有覆無記無間生八。謂自界四及色界二加行有覆。並欲界二不善有覆。即此復從十無間起。謂自界四及色界三生得異熟與威儀路。並欲界三名如色說。異熟生心無間生六。謂自界三除加行善。及色界一有覆無記。並欲界二不善有覆。即此復從四無間起。謂自界四。次說無漏二種心中。從有學心無間生六。謂通三界加行善心及欲生得。並學無學。即此復從四無間起。謂三加行及有學心。從無學心無間生五。謂前有學所生六中除有學一。即此復從五無間起。謂三加行及學無學。復有何緣。加行無間能生異熟工巧威儀。非彼無間生加行善。勢力劣故。非作功用所引發故。樂作功用引發工巧威儀轉故。不能順起加行善心。出心不由功用轉故。加行無間可能生彼。若爾染污無間。不應生加行善。不相順故。雖爾厭倦煩惱現行為欲了知容起加行。欲界生得以明利故。可有從彼學無學心色界加行無間而起。非作功用所引發故。不能從此引生彼心。又欲生得以明利故。可從色染無間而生。色界生得不明利故。非無色染無間而起。作意有三。一自相作意。謂如觀色變礙為相。乃至觀識了別為相。如是等觀相應作意。二共相作意。謂十六行相應作意。三勝解作意。謂不凈觀及四無量有色解脫勝處遍處。如是等觀相應作意。如是三種作意無
【現代漢語翻譯】 現代漢語譯本 有覆無記心（Avrita-avyakrita，有煩惱但非善非惡的心）無間生八種心。即：從自界（指禪定層次）的四種心，加上二加行有覆心（指該禪定層次的兩種加行，且是有煩惱的），以及欲界的兩種不善有覆心生起。同樣地，這八種心又能無間地生起十種心，即：自界的四種心，加上三種生得異熟心（自然產生的果報心）與威儀路心（維持日常行為的心），以及欲界的三種心，其名稱如前面關於色界心的描述。異熟生心（Vipāka-citta，果報心）無間生六種心。即：自界的三種心，除去加行善心，以及一種有覆無記心，加上欲界的兩種不善有覆心。同樣地，這六種心又能無間地生起四種心，即：自界的四種心。 接下來討論無漏心（Anāsrava-citta，沒有煩惱的心）的兩種情況。從有學心（Śaikṣa-citta，還在學習的心）無間生六種心。即：通往三界的加行善心，以及欲界的生得心，加上有學心和無學心（Aśaikṣa-citta，已經完成學習的心）。同樣地，這六種心又能無間地生起四種心，即：三種加行心和有學心。從無學心無間生五種心。即：前面有學心所生的六種心中，除去有學心。同樣地，這五種心又能無間地生起五種心，即：三種加行心和有學心、無學心。 又是什麼原因，加行心無間能夠生起異熟心、工巧心（Karmāṇa-citta，與工藝相關的行為的心）、威儀心，而不是加行心無間生起加行善心呢？因為加行心勢力較弱，不是通過主動努力引發的。主動努力是爲了引發工巧心和威儀心的轉變。不能順勢生起加行善心，因為出定之心不是通過主動努力轉變的。加行心無間可能生起它們。如果這樣，染污心無間，不應該生起加行善心，因為它們不相順。雖然如此，厭倦煩惱的顯現行為，爲了想要了解，可能生起加行心。因為欲界生得心足夠明利。可以從彼學無學心加行無間而生起。不是通過主動努力引發的。不能從此引發彼心。又因為欲界生得心足夠明利。可以從色界染污心無間而生起。**生得心不夠明利。不能從無色界染污心無間而生起。 作意（Manasikara，心理活動）有三種。一、自相作意（Svalakṣaṇa-manasikara），例如觀察色法以變礙為相，乃至觀察識以了別為相。像這樣觀察相應的作意。二、共相作意（Sāmānya-lakṣaṇa-manasikara），即與十六行觀相應的作意。三、勝解作意（Adhimokṣa-manasikara），例如不凈觀以及四無量心（梵住），有色解脫（Rūpa-vimokṣa），勝處（Abhibhāyatana），遍處（Kṛtsnāyatana）。像這樣觀察相應的作意。這三種作意沒有...
【English Translation】 English version Avrita-avyakrita (covered and indeterminate consciousness) immediately gives rise to eight types of consciousness. Namely, the four types of consciousness from its own realm (referring to the level of meditative attainment), plus two covered Kriyā-citta (functional consciousness) of the same realm, and the two unwholesome covered consciousness of the desire realm. Similarly, these eight types of consciousness can immediately give rise to ten types of consciousness: the four types of consciousness from its own realm, plus three innate Vipāka-citta (resultant consciousness) and Iriyāpatha-citta (consciousness related to maintaining posture), and the three types of consciousness of the desire realm, whose names are as described earlier regarding the consciousness of the form realm. Vipāka-citta (resultant consciousness) immediately gives rise to six types of consciousness: the three types of consciousness from its own realm, excluding Kriyā-citta, and one covered indeterminate consciousness, plus the two unwholesome covered consciousness of the desire realm. Similarly, these six types of consciousness can immediately give rise to four types of consciousness: the four types of consciousness from its own realm. Next, let's discuss the two cases of Anāsrava-citta (undefiled consciousness). From Śaikṣa-citta (consciousness of a learner) immediately arises six types of consciousness: Kriyā-citta leading to the three realms, and the innate consciousness of the desire realm, plus Śaikṣa-citta and Aśaikṣa-citta (consciousness of one who has completed learning). Similarly, these six types of consciousness can immediately give rise to four types of consciousness: the three Kriyā-citta and Śaikṣa-citta. From Aśaikṣa-citta immediately arises five types of consciousness: the six types of consciousness arising from the previous Śaikṣa-citta, excluding Śaikṣa-citta. Similarly, these five types of consciousness can immediately give rise to five types of consciousness: the three Kriyā-citta and Śaikṣa-citta, Aśaikṣa-citta. Furthermore, what is the reason that Kriyā-citta can immediately give rise to Vipāka-citta, Karmāṇa-citta (consciousness related to crafts), and Iriyāpatha-citta, but Kriyā-citta cannot immediately give rise to Kriyā-citta? Because Kriyā-citta is weaker in power and is not initiated through active effort. Active effort is for initiating the transformation of Karmāṇa-citta and Iriyāpatha-citta. It cannot naturally give rise to Kriyā-citta, because the consciousness emerging from Samadhi is not transformed through active effort. Kriyā-citta can possibly give rise to them immediately. If so, defiled consciousness should not immediately give rise to Kriyā-citta, because they are not in accordance with each other. Even so, the manifestation of weariness with afflictions, in order to understand, may give rise to Kriyā-citta. Because the innate consciousness of the desire realm is sufficiently clear. It can arise immediately from that Śaikṣa-citta or Aśaikṣa-citta Kriyā-citta. It is not initiated through active effort. It cannot initiate that consciousness from this. Also, because the innate consciousness of the desire realm is sufficiently clear. It can arise immediately from the defiled consciousness of the form realm. **Innate consciousness is not sufficiently clear. It cannot arise immediately from the defiled consciousness of the formless realm. Manasikara (attention) has three types. 1. Svalakṣaṇa-manasikara (attention to the individual characteristic), for example, observing Rūpa (form) with the characteristic of change and obstruction, and observing Vijñāna (consciousness) with the characteristic of discernment. Such attention corresponds to observation. 2. Sāmānya-lakṣaṇa-manasikara (attention to the general characteristic), which is attention corresponding to the sixteen aspects of contemplation. 3. Adhimokṣa-manasikara (decisive attention), for example, the contemplation of impurity and the four Brahmavihāras (immeasurables), Rūpa-vimokṣa (formless liberations), Abhibhāyatana (mastery of the senses), and Kṛtsnāyatana (spheres of totality). Such attention corresponds to observation. These three types of attention do not...
間聖道現前。聖道無間亦能具起三種作意。若作是說便順此言。不凈觀俱行修念等覺分。有餘師說。唯從共相作意無間聖道現前。聖道無間通起三種。修不凈觀調伏心已。方能引生共相作意。從此無間聖道現前。依此傳傳密意故。說不凈觀俱行修念等覺分。有餘復言。唯從共相作意無間聖道現前。聖道無間亦唯能起共相作意。若爾有依未至定等三地證入正性離生。聖道無間可生欲界共相作意。若依第二第三第四靜慮證入正性離生。聖道無間起何作意。非起欲界共相作意。以極遠故。非於彼地已有曾得共相作意。異於曾得順抉擇分。非諸聖者順抉擇分可復現前。非得果已可重發生加行道故。若謂有別共相作意。順抉擇分俱時已修。由系屬彼是彼類故。如觀諸行皆是無常。觀一切法皆是非我涅槃寂靜。聖道無間引彼現前。毗婆沙師不許此義。違正理故。若依未至定得阿羅漢果后出觀心或即彼地或是欲界。依無所有處得阿羅漢果后出觀心或即彼地或是有頂。若依餘地得阿羅漢果后出觀心唯自非餘地。于欲界中有三作意。一聞所成。二思所成。三生所得。色界亦有三種作意。一聞所成。二修所成。三生所得。無思所成。舉心思時即入定故。無色唯有二種作意。一修所成。二生所得。此中五種作意無間聖道現前。除生所得聖道。
【現代漢語翻譯】 現代漢語譯本：當聖道（Ārya-mārga，證悟的道路）現前時，聖道無間斷地也能同時生起三種作意（manasikāra，心理活動或注意方式）。如果這樣說，就符合了『不凈觀（Aśubha-dhyāna，對身體不凈的觀想）俱行修念等覺分（smṛti-saṃbodhyaṅga，與正念相關的覺悟支）』的說法。 有其他老師說，只有從共相作意（sāmānya-manasikāra，對事物普遍特徵的注意）無間斷地，聖道才會現前。聖道無間斷地可以生起三種作意。修習不凈觀調伏內心之後，才能引發共相作意。從此無間斷地，聖道現前。依據這種代代相傳的密意，才說『不凈觀俱行修念等覺分』。 還有人說，只有從共相作意無間斷地，聖道才會現前。聖道無間斷地也只能生起共相作意。如果這樣，那麼如果有人依靠未至定（anāgamya-samādhi，一種接近禪定的狀態）等三地（指欲界、色界、無色界）證入正性離生（samyaktva-niyāma，確定證悟的狀態），聖道無間斷地可以生起欲界的共相作意嗎？如果依靠第二禪、第三禪、第四禪證入正性離生，聖道無間斷地會生起什麼作意？不會生起欲界的共相作意，因為距離太遠了。也不會在那些禪定地已經獲得共相作意，這不同於曾經獲得的順抉擇分（anuloma-nirvedhabhāgīya，與抉擇分相應的順向部分）。聖者不會再次出現順抉擇分，因為證得果位后，不會重新發生加行道（prayoga-mārga，準備階段的道路）。 如果認為有不同的共相作意，與順抉擇分同時修習，因為它們相互關聯，屬於同一類，就像觀諸行（saṃskāra，所有有為法）都是無常（anitya，變化無常），觀一切法（dharma，所有事物）都是非我（anātman，無自性），涅槃（nirvāṇa，寂滅）是寂靜（śānta，平靜）的。聖道無間斷地引發它們現前。毗婆沙師（Vaibhāṣika，論師）不認可這種觀點，因為它違背了正理。 如果依靠未至定證得阿羅漢果（Arhat，已證悟的聖者）后出觀，心可能在那個禪定地，或者在欲界。如果依靠無所有處（ākiṃcanyāyatana，無色界的一種禪定）證得阿羅漢果后出觀，心可能在那個禪定地，或者是有頂（bhava-agra，有頂天，最高的存在界）。如果依靠其他禪定地證得阿羅漢果后出觀，心只會在自身所在的禪定地，不會在其他地方。 在欲界（kāmadhātu，慾望界）中有三種作意：一是聞所成（śruta-maya，通過聽聞而獲得），二是思所成（cintā-maya，通過思考而獲得），三是生所得（upapatti-lābha，天生具有）。色界（rūpadhātu，色界）也有三種作意：一是聞所成，二是修所成（bhāvanā-maya，通過禪修而獲得），三是生所得。沒有思所成，因為在思考時就進入禪定了。無色界（arūpadhātu，無色界）只有兩種作意：一是修所成，二是生所得。這五種作意中，除了生所得的聖道，其他作意都能無間斷地使聖道現前。
【English Translation】 English version: When the Ārya-mārga (the Noble Path, the path to enlightenment) manifests, the Noble Path can also simultaneously give rise to three types of manasikāra (mental activities or modes of attention) without interruption. If it is said in this way, it conforms to the statement that 'Aśubha-dhyāna (contemplation on the impurity of the body) is accompanied by the smṛti-saṃbodhyaṅga (mindfulness enlightenment factor).' Some other teachers say that only from sāmānya-manasikāra (attention to the general characteristics of things) without interruption, will the Noble Path manifest. The Noble Path can give rise to three types of manasikāra without interruption. Only after practicing Aśubha-dhyāna to subdue the mind can sāmānya-manasikāra be induced. From this without interruption, the Noble Path manifests. According to this secret meaning passed down through generations, it is said that 'Aśubha-dhyāna is accompanied by the smṛti-saṃbodhyaṅga.' Still others say that only from sāmānya-manasikāra without interruption, will the Noble Path manifest. The Noble Path can only give rise to sāmānya-manasikāra without interruption. If so, if someone relies on anāgamya-samādhi (a state close to samādhi) and the three realms (referring to the Desire Realm, the Form Realm, and the Formless Realm) to enter samyaktva-niyāma (the state of being certain of enlightenment), can the Noble Path give rise to sāmānya-manasikāra of the Desire Realm without interruption? If relying on the Second Dhyāna, Third Dhyāna, and Fourth Dhyāna to enter samyaktva-niyāma, what kind of manasikāra will the Noble Path give rise to without interruption? It will not give rise to sāmānya-manasikāra of the Desire Realm, because the distance is too far. Nor will sāmānya-manasikāra have already been obtained in those dhyāna realms, which is different from the previously obtained anuloma-nirvedhabhāgīya (the favorable part corresponding to the decisive part). Noble ones will not have anuloma-nirvedhabhāgīya reappear, because after attaining the fruit, the prayoga-mārga (path of preparation) will not occur again. If it is thought that there are different sāmānya-manasikāra, practiced simultaneously with anuloma-nirvedhabhāgīya, because they are related to each other and belong to the same category, just like observing that all saṃskāra (conditioned phenomena) are anitya (impermanent), observing that all dharma (things) are anātman (without self), and that nirvāṇa (extinction) is śānta (peaceful). The Noble Path induces them to manifest without interruption. The Vaibhāṣika (commentators) do not accept this view, because it violates the correct reasoning. If, relying on anāgamya-samādhi, one attains Arhat (enlightened being) and then emerges from contemplation, the mind may be in that dhyāna realm, or in the Desire Realm. If, relying on ākiṃcanyāyatana (a formless realm dhyāna), one attains Arhat and then emerges from contemplation, the mind may be in that dhyāna realm, or in bhava-agra (the peak of existence, the highest realm of existence). If, relying on other dhyāna realms, one attains Arhat and then emerges from contemplation, the mind will only be in its own dhyāna realm, not in other places. In the kāmadhātu (Desire Realm), there are three types of manasikāra: one is śruta-maya (obtained through hearing), the second is cintā-maya (obtained through thinking), and the third is upapatti-lābha (innately possessed). The rūpadhātu (Form Realm) also has three types of manasikāra: one is śruta-maya, the second is bhāvanā-maya (obtained through meditation), and the third is upapatti-lābha. There is no cintā-maya, because one enters dhyāna when thinking. The arūpadhātu (Formless Realm) only has two types of manasikāra: one is bhāvanā-maya and the second is upapatti-lābha. Among these five types of manasikāra, except for the Noble Path obtained innately, other manasikāra can cause the Noble Path to manifest without interruption.
系屬加行心故。聖道無間亦得發生。欲界生得以明利故。於前所說十二心中何心現前幾心可得。頌曰。
三界染心中 得六六二種 色善三學四 余皆自可得
論曰。欲界染心正現前位。十二心內容得六心。彼先不成今得成故。由疑續善及界退還。欲界善心爾時名得。由起惑退及界退還得欲二心。不善有覆及得色界一有覆心。由起惑退得無色界一有覆心。及得學心。故名得六。色界染心正現前位。十二心內亦得六心。由界退還得欲界一無覆無記及色界三。色界染心亦由退得。由起惑退得無色界一有覆心。及得學心。故名得六。無色染心正現前位。十二心內唯得二心。由起惑退得彼染心。及得學心。故名得二。色界善心正現前位。十二心內容得三心。謂彼善心及欲色界無覆無記。由升進故。若有學心正現前位。十二心內容得四心。謂有學心及欲色界無覆無記並無色善。由初證入正性離生。及由聖道離欲色染。余謂前說染等心餘。不說彼心正現前位得心差別。應知彼心正現前位。唯自可得。有餘於此總說。頌曰。
慧者說染心 現起時得九 善心中得六 無記唯無記
于善心中應言得七。謂由正見續善根時。欲界善心起位名得。離欲界染究竟位中。頓得欲色無覆無記。得色無色三摩地時
【現代漢語翻譯】 現代漢語譯本 因為與加行心相關聯，聖道可以無間斷地發生。由於欲界眾生的心比較明利，所以在前面所說的十二種心中，哪種心正在現前，又可以得到幾種心？頌文說：
三界染心中，可得六六二種；色界善心、三無漏學心可得四種；其餘皆是自心可得。
論述：當欲界染污心正在現前時，在十二種心中可以得到六種心。這是因為它們先前沒有成就，現在可以成就。由於疑惑而繼續行善，以及從上界退還，此時欲界善心被稱為『得』。由於生起煩惱而退轉，以及從上界退還，可以得到欲界的兩種心。不善有覆心以及得到色界的一種有覆心。由於生起煩惱而退轉，可以得到無色界的一種有覆心，以及得到無漏學心。所以稱為『得六』。色界染污心正在現前時，在十二種心中也可以得到六種心。由於從上界退還，可以得到欲界的一種無覆無記心以及色界的三種心。色界染污心也是由於退轉而得到。由於生起煩惱而退轉，可以得到無色界的一種有覆心，以及得到無漏學心。所以稱為『得六』。無色界染污心正在現前時，在十二種心中只能得到兩種心。由於生起煩惱而退轉，可以得到彼染污心，以及得到無漏學心。所以稱為『得二』。色界善心正在現前時，在十二種心中可以得到三種心。即彼善心以及欲界和色界的無覆無記心，這是由於升進的緣故。如果有無漏學心正在現前時，在十二種心中可以得到四種心。即無漏學心以及欲界和色界的無覆無記心，這是由於初次證入正性離生，以及由於聖道而脫離欲界和色界的染污。其餘，即前面所說的染污心等，沒有說這些心正在現前時可以得到哪些心的差別。應當知道，這些心正在現前時，唯有自心可以得到。還有人對此進行總結，頌文說：
智者說染心，現起時得九；善心中得六；無記唯無記。
在善心中應該說得到七種。即由於正見而繼續行善根時，欲界善心生起時稱為『得』。在脫離欲界染污的究竟位中，頓時得到欲界和色界的無覆無記心。得到色界和無色界的三摩地時。
English version Because it is associated with the preparatory action mind (加行心), the holy path (聖道) can arise without interruption. Because the minds of beings in the desire realm (欲界) are relatively clear and sharp, among the twelve types of minds mentioned earlier, which mind is currently present, and how many types of minds can be obtained? The verse says:
In the defiled minds of the three realms (三界), six, six, and two types can be obtained; the good mind of the form realm (色界), and the three trainings (三學) of the four types can be obtained; the rest are all self-obtainable.
Discussion: When the defiled mind of the desire realm (欲界) is currently present, six types of minds can be obtained within the twelve types of minds. This is because they were not previously accomplished, but now they can be accomplished. Due to doubt continuing good deeds, and returning from higher realms, the good mind of the desire realm is called 'obtained' at this time. Due to arising afflictions and regressing, and returning from higher realms, two types of minds from the desire realm can be obtained. The unwholesome obscured mind (不善有覆心) and obtaining one obscured mind from the form realm (色界). Due to arising afflictions and regressing, one obscured mind from the formless realm (無色界) can be obtained, as well as obtaining the learning mind (學心). Therefore, it is called 'obtaining six'. When the defiled mind of the form realm (色界) is currently present, six types of minds can also be obtained within the twelve types of minds. Due to regressing from higher realms, one unobscured and unremembering mind (無覆無記心) from the desire realm (欲界) and three from the form realm (色界) can be obtained. The defiled mind of the form realm is also obtained due to regression. Due to arising afflictions and regressing, one obscured mind from the formless realm (無色界) can be obtained, as well as obtaining the learning mind (學心). Therefore, it is called 'obtaining six'. When the defiled mind of the formless realm (無色界) is currently present, only two types of minds can be obtained within the twelve types of minds. Due to arising afflictions and regressing, that defiled mind can be obtained, as well as obtaining the learning mind (學心). Therefore, it is called 'obtaining two'. When the good mind of the form realm (色界) is currently present, three types of minds can be obtained within the twelve types of minds. Namely, that good mind and the unobscured and unremembering minds (無覆無記心) of the desire realm (欲界) and form realm (色界), this is due to advancement. If a learning mind (學心) is currently present, four types of minds can be obtained within the twelve types of minds. Namely, the learning mind and the unobscured and unremembering minds of the desire realm and form realm, this is due to initially entering the rightness of liberation from birth (正性離生), and due to the holy path (聖道) departing from the defilements of the desire realm and form realm. The rest, namely the defiled minds mentioned earlier, etc., it is not said what differences in minds can be obtained when these minds are currently present. It should be known that when these minds are currently present, only one's own mind can be obtained. There are others who summarize this, the verse says:
The wise say that when a defiled mind arises, nine can be obtained; in a good mind, six can be obtained; only the unremembering is unremembering.
In a good mind, it should be said that seven types are obtained. Namely, when continuing good roots due to right view (正見), it is called 'obtaining' when the good mind of the desire realm arises. In the ultimate position of departing from the defilements of the desire realm, the unobscured and unremembering minds of the desire realm and form realm are suddenly obtained. When obtaining the samadhi (三摩地) of the form realm and formless realm.
【English Translation】 Related to the mind of preliminary practice, the holy path can arise without interruption. Because the beings in the desire realm are bright and sharp, among the twelve minds mentioned earlier, which mind is present and how many minds can be obtained? The verse says:
In the defiled minds of the three realms, six, six, and two kinds can be obtained; the good mind of the form realm, the three studies of the four can be obtained; the rest are self-obtainable.
Discussion: When the defiled mind of the desire realm is present, six minds can be obtained within the twelve minds. This is because they were not previously accomplished, but now they can be accomplished. Due to doubt continuing good and returning from the realm, the good mind of the desire realm is called 'obtained'. Due to arising confusion and returning from the realm, two minds of desire can be obtained. The evil covered mind and the one covered mind of the form realm. Due to arising confusion and returning from the realm, one covered mind of the formless realm can be obtained, and the learning mind can be obtained. Therefore, it is called 'obtaining six'. When the defiled mind of the form realm is present, six minds can also be obtained within the twelve minds. Due to returning from the realm, one uncovered and unremembered mind of the desire realm and three of the form realm can be obtained. The defiled mind of the form realm is also obtained by returning. Due to arising confusion and returning from the realm, one covered mind of the formless realm can be obtained, and the learning mind can be obtained. Therefore, it is called 'obtaining six'. When the defiled mind of the formless realm is present, only two minds can be obtained within the twelve minds. Due to arising confusion and returning from the realm, the defiled mind can be obtained, and the learning mind can be obtained. Therefore, it is called 'obtaining two'. When the good mind of the form realm is present, three minds can be obtained within the twelve minds. That is, the good mind and the uncovered and unremembered minds of the desire realm and the form realm, due to advancement. If there is a learning mind present, four minds can be obtained within the twelve minds. That is, the learning mind and the uncovered and unremembered minds of the desire realm and the form realm, due to the initial entry into the right nature of separation from birth, and due to the holy path leaving the defilements of desire and form. The rest, that is, the defiled minds mentioned earlier, etc., do not say the difference between the minds that can be obtained when these minds are present. It should be known that when these minds are present, only one's own mind can be obtained. There are others who summarize this, the verse says:
The wise say that when a defiled mind arises, nine can be obtained; in a good mind, six can be obtained; only the unremembered is unremembered.
In the good mind, it should be said that seven kinds are obtained. That is, when continuing good roots due to right view, it is called 'obtaining' when the good mind of the desire realm arises. In the ultimate position of leaving the defilements of the desire realm, the uncovered and unremembered minds of the desire realm and the form realm are suddenly obtained. When obtaining the samadhi of the form realm and the formless realm.
。彼二善心說名為得。初入離生位證阿羅漢時。學無學心說名為得。余準前釋應知其相。為攝前義。復說頌言。
由託生入定 及離染退時 續善位得心 非先所成故
說一切有部俱舍論卷第七 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷第八
尊者世親造
三藏法師玄奘奉 詔譯
分別世品第三之一
已依三界分別心等。今次應說。三界是何。各于其中處別有幾。頌曰。
地獄傍生鬼 人及六慾天 名欲界二十 由地獄洲異 此上十七處 名色界于中 三靜慮各三 第四靜慮八 無色界無處 由生有四種 依同分及命 令心等相續
論曰。地獄等四及六慾天並器世間。是名欲界。六慾天者。一四大王眾天。二三十三天。三夜摩天。四睹史多天。五樂變化天。六他化自在天。如是欲界處別有幾。地獄洲異故成二十八大地獄名地獄異。一等活地獄。二黑繩地獄。三眾合地獄。四號叫地獄。五大叫地獄。六炎熱地獄。七大熱地獄。八無間地獄。言洲異者。謂四大洲。一南贍部洲。二東勝身洲。三西牛貨洲。四北俱盧洲。如是十二並六慾天傍生餓鬼處成二十。若有情界從自在天至無間獄。若器世界乃
【現代漢語翻譯】 現代漢語譯本： 那兩種善心被稱為『得』（Prāpti，獲得）。最初進入離生位，證得阿羅漢（Arhat，斷盡煩惱，不再輪迴的聖者）果位時，有學之心和無學之心被稱為『得』。其餘情況可以參照前面的解釋來理解它們的相狀。爲了概括前面的意義，再次用偈頌說道： 『由於託生、進入禪定，以及離開污染退轉時，相續善位的『得』心，不是先前已經成就的。』 《說一切有部俱舍論》卷第七 大正藏第29冊 No. 1558 《阿毗達磨俱舍論》 《阿毗達磨俱舍論》卷第八 尊者世親（Vasubandhu）造 三藏法師玄奘（Xuanzang）奉詔譯 分別世品第三之一 已經依據三界（Trailokya，欲界、色界、無色界）分別了心等法，現在接下來應當說，三界是什麼？各自之中處所的差別有幾種？用偈頌說道： 『地獄、傍生、餓鬼，人以及六慾天，稱為欲界，共有二十處，因為地獄和洲的差別。此以上有十七處，稱為色界。於色界中，三禪各有三處，第四禪有八處。無色界沒有處所，因為有四種生。依靠同分和命根，令心等相續不斷。』 論中說：地獄等四類（地獄、傍生、餓鬼、人）以及六慾天，加上器世間（Bhājana-loka，眾生所依止的物質世界），稱為欲界。六慾天是：一、四大王眾天（Cāturmahārājakāyika-deva）。二、三十三天（Trāyastriṃśa）。三、夜摩天（Yāmadeva）。四、睹史多天（Tuṣita）。五、樂變化天（Nirmāṇarati）。六、他化自在天（Paranirmita-vaśavartin）。像這樣，欲界處所的差別有幾種呢？因為地獄和洲的差別，所以共有二十處。八大地獄名為地獄的差別：一、等活地獄（Saṃjīva）。二、黑繩地獄（Kālasūtra）。三、眾合地獄（Saṃghāta）。四、號叫地獄（Raurava）。五、大叫地獄（Mahāraurava）。六、炎熱地獄（Tapana）。七、大熱地獄（Pratāpana）。八、無間地獄（Avīci）。所說的洲的差別，是指四大洲：一、南贍部洲（Jambudvīpa）。二、東勝身洲（Pūrvavideha）。三、西牛貨洲（Aparagodānīya）。四、北俱盧洲（Uttarakuru）。像這樣十二洲加上六慾天、傍生、餓鬼，共有二十處。如果有情界從他化自在天直到無間地獄，如果器世界乃
【English Translation】 English version: Those two kinds of wholesome minds are called 'Prāpti' (attainment). When initially entering the stage of detachment from birth and attaining the state of Arhat (one who has extinguished all defilements and is no longer subject to rebirth), the minds of the learner and the non-learner are called 'Prāpti'. The remaining cases can be understood by referring to the previous explanations of their characteristics. To summarize the preceding meaning, it is said again in verse: 'Due to rebirth, entering into meditation, and when retreating from detachment, the 'Prāpti' mind of the continuing wholesome state is not what was previously accomplished.' Abhidharma-kośa-bhāṣya of the Sarvāstivāda School, Volume 7 Taisho Tripitaka, Volume 29, No. 1558, Abhidharma-kośa-bhāṣya Abhidharma-kośa-bhāṣya, Volume 8 Composed by Venerable Vasubandhu Translated by the Tripiṭaka Master Xuanzang under Imperial Decree Chapter on the Analysis of the World, Part 1 of 3 Having already analyzed the mind and other dharmas according to the Three Realms (Trailokya: Desire Realm, Form Realm, Formless Realm), now we should next discuss, what are the Three Realms? And how many different places are there in each of them? It is said in verse: 'Hell, animals, ghosts, humans, and the six desire heavens are called the Desire Realm, with twenty places in total, due to the differences in hells and continents. Above this, there are seventeen places, called the Form Realm. In the Form Realm, the three dhyānas each have three places, and the fourth dhyāna has eight places. The Formless Realm has no place, because there are four kinds of birth. Relying on commonality and the life force, the mind and other dharmas continue uninterrupted.' The treatise says: The four classes of beings such as hell beings, animals, ghosts, and humans, and the six desire heavens, together with the receptacle world (Bhājana-loka, the material world on which beings depend), are called the Desire Realm. The six desire heavens are: 1. Heaven of the Four Great Kings (Cāturmahārājakāyika-deva). 2. Heaven of the Thirty-three (Trāyastriṃśa). 3. Heaven of Yama (Yāmadeva). 4. Heaven of Tuṣita (Tuṣita). 5. Heaven of Enjoying Transformations (Nirmāṇarati). 6. Heaven of Controlling the Transformations of Others (Paranirmita-vaśavartin). Like this, how many differences are there in the places of the Desire Realm? Because of the differences in hells and continents, there are twenty places in total. The eight great hells are named as the differences in hells: 1. Saṃjīva Hell (Saṃjīva). 2. Kālasūtra Hell (Kālasūtra). 3. Saṃghāta Hell (Saṃghāta). 4. Raurava Hell (Raurava). 5. Mahāraurava Hell (Mahāraurava). 6. Tapana Hell (Tapana). 7. Pratāpana Hell (Pratāpana). 8. Avīci Hell (Avīci). The differences in continents refer to the four great continents: 1. Jambudvīpa (Jambudvīpa). 2. Pūrvavideha (Pūrvavideha). 3. Aparagodānīya (Aparagodānīya). 4. Uttarakuru (Uttarakuru). Like this, the twelve continents plus the six desire heavens, animals, and ghosts, make up twenty places. If the sentient beings range from the Paranirmita-vaśavartin Heaven down to the Avīci Hell, if the receptacle world is
至風輪皆欲界攝。此欲界上處有十七。謂三靜慮處各有三。第四靜慮處獨有八。器及有情總名色界。第一靜慮處有三者。一梵眾天。二梵輔天。三大梵天。第二靜慮處有三者。一少光天。二無量光天。三極光凈天。第三靜慮處有三者。一少凈天。二無量凈天。三遍凈天。第四靜慮處有八者。一無雲天。二福生天。三廣果天。四無煩天。五無熱天。六善現天。七善見天。八色究竟天。迦濕彌羅國諸大論師皆言。色界處但有十六。彼謂。即于梵輔天處有高臺閣。名大梵天。一主所居非有別地。如尊處座四眾圍繞。無色界中都無有處。以無色法無有方所。過去未來無表無色不住方所。理決然故。但異熟生差別有四。一空無邊處。二識無邊處。三無所有處。四非想非非想處。如是四種名無色界。此四非由處有上下。但由生故勝劣有殊。復如何知彼無方處。謂於是處得彼定者。命終即於是處生故。復從彼沒生欲色時。即於是處中有起故。如有色界一切有情要依色身心等相續。于無色界受生有情。以何為依心等相續。對法諸師說。彼心等依眾同分及與命根而得相續。若爾有色有情心等何不但依此二相續。有色界生此二劣故。無色此二因何故強。彼界二從勝定生故。由彼等至能伏色想。若爾于彼心等相續。但依勝定何用別依。又今應
【現代漢語翻譯】 至風輪（Vayu Mandala，風輪）都屬於欲界（Kāmadhātu， Desire Realm）所攝。此欲界之上共有十七處，即三個靜慮處（Dhyāna-bhūmi，Meditation Realm）各有三處，第四靜慮處獨有八處。器世界（Bhājana-loka，Container World）及有情（Sattva，Sentient beings）總稱為『色』。第一靜慮處有三處：一、梵眾天（Brahmakāyika-deva，Heaven of Brahma's Assembly）；二、梵輔天（Brahmapurohita-deva，Heaven of Brahma's Ministers）；三、大梵天（Mahābrahmā-deva，Heaven of Great Brahma）。第二靜慮處有三處：一、少光天（Parīttābha-deva，Heaven of Limited Light）；二、無量光天（Apramāṇābha-deva，Heaven of Immeasurable Light）；三、極光凈天（Ābhāsvara-deva，Heaven of Radiant Light）。第三靜慮處有三處：一、少凈天（Parīttaśubha-deva，Heaven of Limited Purity）；二、無量凈天（Apramāṇaśubha-deva，Heaven of Immeasurable Purity）；三、遍凈天（Śubhakṛtsna-deva，Heaven of Universal Purity）。第四靜慮處有八處：一、無雲天（Anabhraka-deva，Cloudless Heaven）；二、福生天（Puṇyaprasava-deva，Heaven of Merit-Born）；三、廣果天（Bṛhatphala-deva，Heaven of Great Reward）；四、無煩天（Avṛha-deva，Heaven of No Trouble）；五、無熱天（Atapa-deva，Heaven of No Heat）；六、善現天（Sudṛśa-deva，Heaven of Beautiful Appearance）；七、善見天（Sudarśana-deva，Heaven of Clear Vision）；八、色究竟天（Akaniṣṭha-deva，Heaven of the Highest Form）。 迦濕彌羅國（Kashmir，Kashmir）的諸大論師都說，『色』處只有十六處。他們認為，在梵輔天處有高臺閣，名為大梵天，由一位主神所居住，並非有單獨的處所，如同尊者所處的座位被四眾圍繞。無色界（Arūpadhātu，Formless Realm）中都沒有處所，因為無色法沒有方位。過去、未來、無表、無色不住于方位，這是理所當然的。但異熟生（Vipāka-ja，Resultant Birth）的差別有四種：一、空無邊處（Ākāśānantyāyatana，Sphere of Infinite Space）；二、識無邊處（Vijñānānantyāyatana，Sphere of Infinite Consciousness）；三、無所有處（Ākiṃcanyāyatana，Sphere of Nothingness）；四、非想非非想處（Naivasaṃjñānāsaṃjñāyatana，Sphere of Neither Perception Nor Non-Perception）。如是四種名為無色界。這四種並非由於處所有上下之分，而是由於所生之處不同，勝劣才有差別。又如何得知它們沒有方位處所呢？因為在何處得到彼定者，命終后即在何處受生。又從彼處死亡而生於欲界或色界時，即在何處有中有（Antarābhava，Intermediate state）生起。如有色界的一切有情都要依靠色身、心等相續，那麼在無色界受生的有情，以什麼為依靠使心等相續呢？對法論師說，彼等的心等依靠眾同分（Nikāya-sabhāga，Community of beings）及與命根（Jīvitendriya，Life faculty）而得以相續。如果這樣，有色界有情的心等為何不單單依靠這二者相續呢？有色界眾生的這二者較弱。無色界的這二者因何故強大呢？因為彼界的這二者是從殊勝的禪定所生。由於彼等至（Samāpatti，Attainment）能伏除色想。如果這樣，在彼處心等相續，單單依靠殊勝的禪定即可，為何還要另外依靠？又現在應該……
【English Translation】 The Vāyu Mandala (wind wheel) is entirely included within the Kāmadhātu (Desire Realm). Above this Desire Realm, there are seventeen places, namely, three in each of the three Dhyāna-bhūmis (Meditation Realms), and eight exclusively in the fourth Dhyāna-bhūmi. The Bhājana-loka (container world) and Sattvas (sentient beings) are collectively called 'Rūpa' (form). The first Dhyāna-bhūmi has three places: 1. Brahmakāyika-deva (Heaven of Brahma's Assembly); 2. Brahmapurohita-deva (Heaven of Brahma's Ministers); 3. Mahābrahmā-deva (Heaven of Great Brahma). The second Dhyāna-bhūmi has three places: 1. Parīttābha-deva (Heaven of Limited Light); 2. Apramāṇābha-deva (Heaven of Immeasurable Light); 3. Ābhāsvara-deva (Heaven of Radiant Light). The third Dhyāna-bhūmi has three places: 1. Parīttaśubha-deva (Heaven of Limited Purity); 2. Apramāṇaśubha-deva (Heaven of Immeasurable Purity); 3. Śubhakṛtsna-deva (Heaven of Universal Purity). The fourth Dhyāna-bhūmi has eight places: 1. Anabhraka-deva (Cloudless Heaven); 2. Puṇyaprasava-deva (Heaven of Merit-Born); 3. Bṛhatphala-deva (Heaven of Great Reward); 4. Avṛha-deva (Heaven of No Trouble); 5. Atapa-deva (Heaven of No Heat); 6. Sudṛśa-deva (Heaven of Beautiful Appearance); 7. Sudarśana-deva (Heaven of Clear Vision); 8. Akaniṣṭha-deva (Heaven of the Highest Form). The great teachers of Kashmir state that there are only sixteen 'Rūpa' places. They believe that in the Brahmapurohita-deva place, there is a high pavilion called Mahābrahmā, inhabited by a single lord, and it is not a separate place, just as the seat of a venerable one is surrounded by the four assemblies. There are no places in the Arūpadhātu (Formless Realm) because formless dharmas have no location. The past, future, non-revealing, and formless do not reside in a location; this is logically certain. However, there are four types of Vipāka-ja (resultant birth) differences: 1. Ākāśānantyāyatana (Sphere of Infinite Space); 2. Vijñānānantyāyatana (Sphere of Infinite Consciousness); 3. Ākiṃcanyāyatana (Sphere of Nothingness); 4. Naivasaṃjñānāsaṃjñāyatana (Sphere of Neither Perception Nor Non-Perception). These four are called the Formless Realm. These four are not distinguished by the location being higher or lower, but by the superiority or inferiority of the place of birth. Furthermore, how do we know that they have no location? Because those who attain that samādhi (concentration) in a certain place are born in that place after death. And when they die from that place and are born in the Desire or Form Realm, the Antarābhava (intermediate state) arises in that place. If all sentient beings in the Form Realm rely on the continuity of the Rūpakāya (form body), mind, etc., then what do sentient beings born in the Formless Realm rely on to continue their mind, etc.? The Abhidharma teachers say that their minds, etc., rely on the Nikāya-sabhāga (community of beings) and the Jīvitendriya (life faculty) to continue. If so, why don't the minds, etc., of sentient beings in the Form Realm rely solely on these two for continuity? It is because these two are weaker in the Form Realm. Why are these two stronger in the Formless Realm? Because these two in that realm are born from superior samādhi. Since that Samāpatti (attainment) can subdue the thought of form, then why is it necessary to rely on something else for the continuity of mind, etc., in that place, and why not just rely on the superior samādhi? And now it should...
說。如有色界受生有情同分命根依色而轉。無色此二以何為依。此二更互相依而轉。有色此二何不相依。有色界生此二劣故。無色此二因何故強。彼界此二種從勝定生故。前說彼定能伏色想。是則還同心相續難。或心心所唯互相依故。經部師說。無色界心等相續無別有依。謂若有因未離色愛引起心等。所引心等與色俱生。依色而轉。若因於色已得離愛。厭背色故。所引心等非色俱生不依色轉。何故名為欲等三界。能持自相故名為界。或種族義如前已釋。欲所屬界說名欲界。色所屬界說名色界。略去中言故作是說。如胡椒飲如金剛環。于彼界中色非有故名為無色。所言色者。是變礙義。或示現義。彼體非色立無色名。非彼但用色無為體。無色所屬界說名無色界。略去中言喻如前說。又欲之界名為欲界。此界力能任持欲故。色無色界應知亦然。此中欲言為說何法略說段食淫所引貪。如經頌言。
世諸妙境非真欲 真欲謂人分別貪 妙境如本住世間 智者于中已除欲
邪命外道便詰尊者舍利子言。
若世妙境非真欲 說欲是人分別貪 比丘應名受欲人 起惡分別尋思故
時舍利子反質彼言。
若世妙境是真欲 說欲非人分別貪 汝師應名受欲人 恒觀可意妙色故
若法于
【現代漢語翻譯】 現代漢語譯本： 問：如果受生有情（shòu shēng yǒu qíng，指有感受和生命的眾生）的同分命根（tóng fēn mìng gēn，指眾生共同擁有的生命力）依賴於色（sè，指物質、形色）而運轉，那麼無色界（wú sè jiè，佛教三界之一，沒有物質存在的境界）的眾生，他們的命根和心識又依賴什麼呢？ 答：這二者（指命根和心識）更互相依賴而運轉。問：為什麼有色界的命根和心識不能互相依賴呢？答：因為有色界的這二者比較弱。問：為什麼無色界的這二者比較強呢？答：因為彼界（bǐ jiè，指無色界）的這二者是從殊勝的禪定（shū shèng de chán dìng，指高級的禪修境界）中產生的。前面說過，那種禪定能夠降伏色想（sè xiǎng，對物質的執著）。如果這樣，那就又回到心相續（xīn xiāng xù，指心念的連續不斷）難以解釋的問題了。或者說，心和心所（xīn suǒ，指伴隨心識產生的各種心理活動）唯有互相依賴的緣故。 經部師（jīng bù shī，佛教部派之一，重視經藏的學派）說：無色界的心等相續（xīn děng xiāng xù，指心識等持續不斷）沒有另外的所依。如果因為有因（yǒu yīn，指原因、條件）沒有離開對色的愛著，從而引起心等，那麼所引起的心等就與色俱生（jù shēng，同時產生），依賴於色而運轉。如果因為對於色已經得到離愛，厭背色（yàn bèi sè，厭惡背離物質）的緣故，所引起的心等就不是與色俱生，不依賴色而運轉。 問：為什麼名為欲界（yù jiè，佛教三界之一，充滿慾望的境界）等三界（sān jiè，指欲界、色界、無色界）？答：因為能夠保持各自的相狀，所以名為界。或者有種族（zhǒng zú，指類別、種類）的含義，如前面已經說過的。色所屬的界說名色界（sè jiè，佛教三界之一，有物質但較為清凈的境界）。省略了中間的詞語，所以這樣說，如胡椒飲、如金剛環。在那個界中，色不是實有，所以名為無色。所說的色，是變礙（biàn ài，變化和阻礙）的含義，或者示現（shì xiàn，顯現）的含義。它的本體不是色，所以立名為無色。不是說彼界僅僅用色無為體（sè wú wéi tǐ，以色的寂滅為本體）。無色所屬的界說名無色界。省略了中間的詞語，比喻如同前面所說。 又，慾望的界名為欲界，這個界的力量能夠任持慾望的緣故。色界和無色界，應當知道也是這樣。這裡所說的欲，是爲了說明什麼法？簡略地說，是段食（duàn shí，指分段食用食物）和淫慾所引起的貪愛。如經中的偈頌所說： 『世間各種美妙的境界不是真正的慾望，真正的慾望是指人們的分辨和貪愛。美妙的境界如其本來的樣子存在於世間，有智慧的人已經從中去除了慾望。』 邪命外道（xié mìng wài dào，指以不正當手段謀生的外道）於是詰問尊者舍利子（shè lì zǐ，釋迦牟尼佛的十大弟子之一）說： 『如果世間美妙的境界不是真正的慾望，說慾望是人們的分辨和貪愛，那麼比丘（bǐ qiū，出家修行的男子）應該被稱為受欲的人，因為他們會生起惡的分辨和尋思的緣故。』 當時，舍利子反過來質問他們說： 『如果世間美妙的境界是真正的慾望，說慾望不是人們的分辨和貪愛，那麼你的老師應該被稱為受欲的人，因為他經常觀看可意的妙色的緣故。』 如果法對於……
【English Translation】 English version: Question: If the life-faculty (jīvanendriya) of sentient beings (sattvas) in the realm of existence (bhava) depends on form (rupa) for its functioning, what do beings in the formless realm (arupa-dhatu) rely on for their life-faculty and consciousness? Answer: These two (life-faculty and consciousness) depend on each other for their functioning. Question: Why can't the life-faculty and consciousness in the realm of form depend on each other? Answer: Because these two are weaker in the realm of form. Question: Why are these two stronger in the formless realm? Answer: Because these two in that realm (arupa-dhatu) arise from superior meditative states (dhyana). It was previously said that such meditative states can subdue the thought of form (rupa-samjna). If so, then it returns to the difficulty of explaining the continuity of mind (citta-santana). Or, it is because mind and mental factors (citta-caitta) only depend on each other. The Sautrantika (sutra school) says: In the formless realm, the continuity of mind, etc., has no separate basis. If there is a cause that has not abandoned attachment to form, causing mind, etc., then the mind, etc., that is caused arises together with form, depending on form for its functioning. If, because of having attained detachment from form, and aversion to form, the mind, etc., that is caused does not arise together with form, and does not depend on form for its functioning. Question: Why are they called the desire realm (kama-dhatu), etc., the three realms (tri-dhatu)? Answer: Because they can maintain their own characteristics, they are called realms. Or, they have the meaning of species (jati), as previously said. The realm belonging to form is called the form realm. The middle words are omitted, so it is said in this way, like 'pepper drink' or 'vajra ring'. In that realm, form is not truly existent, so it is called the formless realm. What is called form is the meaning of change and obstruction (vikara and pratigha), or the meaning of manifestation (samdarshana). Its essence is not form, so it is named the formless realm. It is not that that realm only uses the cessation of form (rupa-nirodha) as its essence. The realm belonging to the formless is called the formless realm. The middle words are omitted, as in the previous analogy. Furthermore, the realm of desire is called the desire realm, because the power of this realm can sustain desire. The form realm and the formless realm should also be understood in the same way. What is meant by desire here? Briefly speaking, it is the craving caused by coarse food (kavala-ahara) and sexual desire. As the verse in the sutra says: 'The various beautiful objects in the world are not true desire; true desire is the discriminating craving of people. Beautiful objects exist in the world as they are; the wise have already removed desire from them.' The heretical ascetics (tirthika) then questioned the Venerable Shariputra (Sariputta), saying: 'If the beautiful objects in the world are not true desire, and desire is said to be the discriminating craving of people, then monks (bhikkhu) should be called people who experience desire, because they give rise to evil discrimination and thought.' At that time, Shariputra questioned them in return, saying: 'If the beautiful objects in the world are true desire, and desire is said not to be the discriminating craving of people, then your teacher should be called a person who experiences desire, because he constantly observes pleasing and beautiful forms.' If the Dharma for...
彼三界現行。此法即說三界系不。不爾。云何于中隨增三界貪者是三界系。此中何法名三界貪。謂三界中各隨增者。今此所言同縛馬答。猶如有問縛馬者誰。答言馬主。即彼復問馬主是誰。答言縛者。如是二答皆不令解。今此所言不同彼答。謂於前說欲界諸處未離貪者貪名欲貪。此所隨增名欲界系。於前所說色無色中隨其所應當知亦爾。或不定地貪名欲貪。此所隨增名欲界系。諸靜慮地貪名色貪。此所隨增名色界系。諸無色地貪名無色貪。此所隨增名為無色界系。于欲化心上如何起欲貪。從他所聞。或自退失生愛味故。或觀化者自在勢力于彼化心生貪愛故。若心能化香味二法。此能化心是欲界系。色界心不能化作香味故。如是三界唯有一耶。三界無邊如虛空量。故雖無有始起有情。無量無邊佛出於世。一一化度無數有情令證無餘般涅槃界而不窮盡猶若虛空。世界當言云何安住。當言傍住故。契經言。譬如天雨滴如車軸。無間無斷從空下澍。如是東方無間無斷無量世界或壞或成。如於東方。南西北方亦復如是。不說上下。有說亦有上下二方。餘部經中說十方故。色究竟上覆有欲界。于欲界下有色究竟。若有離一欲界貪時。諸欲界貪皆得滅離。離色無色應知亦爾。依初靜慮起通慧時。所發神通但能往至自所生界梵世非余。
【現代漢語翻譯】 現代漢語譯本 彼三界（Trailokya，欲界、色界、無色界）現行。此法即說三界系不？不爾。云何于中隨增三界貪者是三界系？此中何法名三界貪？謂三界中各隨增者。今此所言同縛馬答。猶如有問縛馬者誰？答言馬主。即彼復問馬主是誰？答言縛者。如是二答皆不令解。今此所言不同彼答。謂於前說欲界諸處未離貪者，貪名欲貪。此所隨增名欲界系。於前所說色無色中隨其所應當知亦爾。或不定地貪名欲貪。此所隨增名欲界系。諸靜慮地貪名色貪。此所隨增名色界系。諸無色地貪名無色貪。此所隨增名無色界系。于欲化心上如何起欲貪？從他所聞，或自退失生愛味故。或觀化者自在勢力于彼化心生貪愛故。若心能化香味二法，此能化心是欲界系。色界心不能化作香味故。如是三界唯有一耶？三界無邊如虛空量。故雖無有始起有情，無量無邊佛出於世，一一化度無數有情令證無餘般涅槃界而不窮盡，猶若虛空。世界當言云何安住？當言傍住故。契經言：『譬如天雨滴如車軸，無間無斷從空下澍。如是東方無間無斷無量世界或壞或成。』如於東方，南西北方亦復如是。不說上下。有說亦有上下二方。餘部經中說十方故。色究竟天（Akanistha）上覆有欲界。于欲界下有色究竟天。若有離一欲界貪時，諸欲界貪皆得滅離。離色無色應知亦爾。依初靜慮起通慧時，所發神通但能往至自所生界梵世非余。
【English Translation】 English version These three realms (Trailokya, the desire realm, the form realm, and the formless realm) are currently active. Does this Dharma then describe the bondage of the three realms? No. How is it that those who increase their attachment to the three realms are bound by them? What Dharma is called 'attachment to the three realms'? It refers to the increase of attachment in each of the three realms. What is being said here is like answering a question about a tied-up horse. If someone asks, 'Who tied up the horse?' and the answer is, 'The horse's owner,' and then they ask, 'Who is the horse's owner?' and the answer is, 'The one who tied it up,' such answers do not lead to understanding. What is being said here is different from that kind of answer. It means that, as previously stated, those who have not detached from desire in the various places of the desire realm, their attachment is called 'desire attachment.' The increase of this attachment is called 'bondage to the desire realm.' It should be understood similarly in the form and formless realms mentioned earlier. Or, attachment to the undetermined grounds is called 'desire attachment.' The increase of this attachment is called 'bondage to the desire realm.' Attachment to the meditative grounds is called 'form attachment.' The increase of this attachment is called 'bondage to the form realm.' Attachment to the formless grounds is called 'formless attachment.' The increase of this attachment is called 'bondage to the formless realm.' How does desire attachment arise in a mind that can transform things in the desire realm? It arises from hearing it from others, or from falling back and developing a taste for it, or from observing the freedom and power of the transformer and developing attachment to that transformed mind. If the mind can transform the two qualities of scent and taste, then this transforming mind is bound to the desire realm, because the form realm mind cannot transform scent and taste. Are these three realms only one? The three realms are as boundless as the extent of space. Therefore, although there is no beginning to sentient beings, countless Buddhas appear in the world, each transforming countless sentient beings, leading them to attain the realm of Nirvana without remainder, yet it is not exhausted, just like space. How should we say the world abides? We should say it abides laterally. As the sutra says, 'It is like rain falling from the sky in drops like chariot axles, without interruption. In the same way, in the East, countless worlds are destroyed or formed without interruption.' It is the same in the South, West, and North as in the East. It does not mention above and below. Some say there are also the two directions of above and below, because other scriptures speak of the ten directions. Above the Akanistha (色究竟天，the highest heaven in the Form Realm) heaven, there is again the desire realm. Below the desire realm, there is the Akanistha heaven. If someone detaches from one desire realm attachment, all desire realm attachments are extinguished. It should be understood similarly for detaching from the form and formless realms. When one develops wisdom based on the first dhyana (初靜慮，first meditative state), the supernormal powers that arise can only reach the Brahma world (梵世，Brahma realm) of their own birth, and no other.
所餘通慧應知亦爾。已說三界。五趣云何。頌曰。
于中地獄等 自名說五趣 唯無覆無記 有情非中有
論曰。於三界中說有五趣。即地獄等如自名說。謂前所說地獄傍生鬼及人天是名五趣。唯于欲界有四趣全。三界各有天趣一分。為有三界非趣所攝。而於界中說有五趣。有謂善染外器中有雖是界性而非趣攝。五趣體唯無覆無記。若異此者趣應相雜。於一趣中具有五趣業煩惱故。五趣唯是有情數攝。體非中有。施設足論作如是說。四生攝五趣非五攝四生。不攝者何。所謂中有。法蘊足論亦作是言。眼界云何。謂四大種所造凈色是眼。眼根眼處眼界地獄傍生鬼人天趣修成中有。契經亦簡中有異趣。是何契經。謂七有經。彼說七有。謂地獄有傍生有餓鬼有天有人有業有中有。彼經中說五趣及因並趣方便。故趣唯是無覆無記其理極成。簡業有因異諸趣故。迦濕彌羅國誦如是契經。尊者舍利子作是言。具壽。若有地獄諸漏現前故造作增長順地獄受業。彼身語意曲穢濁故於㮏落迦中受五蘊異熟。異熟起已名那落迦。除五蘊法彼那落迦都不可得。故趣唯是無覆無記若如是者。品類足論當云何通。彼說五趣一切隨眠所隨增故。彼說五趣續生心中容有五部一切煩惱趣及入心。總說為趣。無相違失。譬如村落及村落邊
【現代漢語翻譯】 現代漢語譯本 剩餘的通慧也應當知道是這樣。上面已經說了三界，什麼是五趣呢？頌詞說： 『其中地獄等，自身名稱說五趣，唯有無覆無記，有情不是中有。』 論述：在三界中說有五趣，就是地獄等，正如它們自身的名字所說。所謂前面所說的地獄、傍生（動物）、鬼以及人、天，這就是所謂的五趣。只有在欲界才有全部的四趣。三界各自有天趣的一部分。因為有三界不是五趣所包含的，卻在界中說有五趣。有人認為善、染、外器（外部世界）、中有（中陰身）雖然是界性，但不是趣所包含的。五趣的本體只是無覆無記（非善非惡）。如果不是這樣，趣就應該互相混雜。在一個趣中就具有五趣的業和煩惱了。五趣只是有情所包含的。它的本體不是中有。《施設足論》是這樣說的：四生（卵生、胎生、濕生、化生）包含五趣，而不是五趣包含四生。不包含的是什麼呢？就是所謂的中有。《法蘊足論》也這樣說：眼界是什麼？就是四大種（地、水、火、風）所造的清凈色，是眼。眼根、眼處、眼界，由地獄、傍生、鬼、人、天趣修成中有。《契經》也區分了中有和趣的不同。是什麼《契經》呢？就是《七有經》。其中說了七有，就是地獄有、傍生有、餓鬼有、天有、人有、業有、中有。這部經中說了五趣以及因和趣的方便。所以趣只是無覆無記，這個道理非常明確。因為業有和因不同於諸趣。迦濕彌羅國誦讀這樣的《契經》。尊者舍利子這樣說：具壽，如果有人因為地獄的各種煩惱現前，所以造作增長順應地獄受報的業，他的身語意曲穢污濁，所以在捺落迦（地獄）中承受五蘊的異熟果報。異熟果報生起后，就叫做那落迦（地獄）。除了五蘊法，那個那落迦（地獄）都是不可得的。所以趣只是無覆無記。如果這樣，那麼《品類足論》應當如何解釋呢？其中說五趣被一切隨眠（潛在的煩惱）所隨增。那裡說五趣在續生的心中容許有五部的一切煩惱趣入心中，總的來說就是趣，沒有互相違背的過失。譬如村落以及村落邊境。
【English Translation】 English version The remaining common wisdom should also be understood in the same way. The Three Realms have already been discussed. What are the Five Destinies (Gati)? The verse says: 'Among them, the hells, etc., are named as the Five Destinies by their own names. Only the un-obscured and indeterminate (anivrita-avyakrita) beings are not in the intermediate state (antarabhava).' Treatise: Within the Three Realms, it is said that there are Five Destinies, namely the hells, etc., as their own names indicate. That is, the hells, animals (tiryagyoni), ghosts, humans, and gods mentioned earlier are called the Five Destinies. Only in the Desire Realm (Kama-dhatu) are all four destinies fully present. Each of the Three Realms has a portion of the destiny of gods. Because there are Three Realms that are not encompassed by the destinies, yet the Five Destinies are spoken of within the realms. Some argue that good, defiled, external objects, and the intermediate state (antarabhava), although being of the nature of the realms, are not included in the destinies. The substance of the Five Destinies is only un-obscured and indeterminate. If it were otherwise, the destinies should be mixed up. Within one destiny, there would be the karma and afflictions of all Five Destinies. The Five Destinies are only included in sentient beings (satva). Their substance is not the intermediate state. The 'Establishment of Bases Treatise' (Prakaranapada) says as follows: The four births (oviparous, viviparous, moisture-born, and metamorphic) encompass the Five Destinies, but not the Five Destinies encompass the four births. What is not encompassed? That is, the so-called intermediate state. The 'Collection of Dharmas Treatise' (Dharmaskandha) also says this: What is the eye element (caksu-dhatu)? It is the pure form (prasada-rupa) created by the four great elements (maha-bhuta), which is the eye. The eye-faculty (caksu-indriya), eye-base (caksu-ayatana), and eye-element (caksu-dhatu) are cultivated in the hells, animals, ghosts, humans, and gods, forming the intermediate state. The sutras also distinguish the intermediate state from the destinies. Which sutra is it? It is the 'Sutra on the Seven Existences' (Saptabhava-sutra). It speaks of seven existences, namely the existence of hells, the existence of animals, the existence of hungry ghosts, the existence of gods, the existence of humans, the existence of karma, and the intermediate state. In this sutra, the Five Destinies, as well as the cause and means of reaching the destinies, are discussed. Therefore, the destinies are only un-obscured and indeterminate, which is a very clear principle. Because the existence of karma and the cause are different from the destinies. The Kashmir country recites such a sutra. The Venerable Sariputra (舍利子) said: 'Venerable ones, if someone, because the various defilements of hell are present, creates and increases karma that leads to the suffering of hell, his body, speech, and mind are crooked, defiled, and turbid, so in Naraka (捺落迦) he experiences the ripening (vipaka) of the five aggregates (skandha). After the ripening arises, it is called Naraka (那落迦). Apart from the five aggregates, that Naraka (那落迦) is completely unattainable.' Therefore, the destinies are only un-obscured and indeterminate. If so, how should the 'Treatise on Categories' (Prakaranapada) be explained? It says that the Five Destinies are increased by all latent defilements (anusaya). It says that in the mind of rebirth in the Five Destinies, there is allowance for all the afflictions of the five categories to enter the mind, which is generally called destiny, without any contradiction. For example, a village and the border of a village.
總名村落。有說。趣體亦通善染。然七有經簡業有者。非別說故定非彼攝。如五濁中煩惱與見別說為濁。非別說故。彼見定非煩惱所攝。如是業有雖亦是趣。為顯趣因。是故別說。若爾中有亦應是趣。不爾。趣義不相應故。趣謂所往不可說言中有是所往。即死處生故。若爾無色亦應非趣。即于死處而受生故。既爾中有名中有故不應名趣。二趣中故名為中有。此若趣攝非中間故。是則不應說名中有。然彼尊者舍利子言異熟起已名地獄者。說異熟起方名地獄。非說地獄唯是異熟。然復說言除五蘊法彼那落迦不可得者。為遮實有能往諸趣補特伽羅故作是說。非遮余蘊故作是言。毗婆沙師說。趣唯是無覆無記。有說。一向是異熟生。有餘師言。亦通長養。即於三界及五趣中。如其次第識住有七。其七者何頌曰。
身異及想異 身異同一想 翻此身想一 並無色下三 故識住有七 余非有損壞
論曰。契經中說。有色有情身異想異如人一分天。是第一識住。一分天者。謂欲界天及初靜慮除劫初起。言身異者。謂彼色身種種顯形狀貌異故。彼由身異。或有異身故彼有情說名身異。言想異者。謂彼苦樂不苦不樂想差別故。彼由想異。或有異想故彼有情說名想異。有色有情身異想一如梵眾天謂劫初起。是第二識住
【現代漢語翻譯】 現代漢語譯本 總名為村落（指輪迴的場所）。有人說，趣（Gati，眾生輪迴的六個道）的自性也通於善與染。然而，《七有經》中簡略地提到『業有』，並非是單獨說明，因此必定不屬於趣所攝。如同五濁中，煩惱與見解被分別說為濁，因為不是單獨說明的緣故，所以那些見解必定不被煩惱所包含。同樣，業有雖然也是趣，但爲了顯示趣的因，所以單獨說明。如果這樣，那麼中有（Antarabhava，死亡到投生之間的狀態）也應該是趣。不是的，因為趣的定義不相符。趣是指所往之處，不能說中有是所往之處，因為中有是死亡之處和出生之處。如果這樣，那麼無色界（Arupaloka，沒有物質存在的境界）也應該不是趣，因為直接在死亡之處受生。既然如此，中有既然有名為『中有』，就不應該稱為趣，因為它在二趣之間，所以名為中有。如果它屬於趣，就不是中間狀態，那麼就不應該被稱為『中有』。然而，尊者舍利子（Sariputra）說，『異熟（Vipaka，果報）生起后才名為地獄』，是說異熟生起才名為地獄，不是說地獄僅僅是異熟。而且又說，『除了五蘊（Skandha，構成個體的五種要素）之外，那落迦（Naraka，地獄）是不可得的』，這是爲了遮止實有的、能夠前往諸趣的補特伽羅（Pudgala，個體）而說的，不是爲了遮止其餘的蘊而說的。毗婆沙師說，趣僅僅是無覆無記（不善不惡）。有人說，趣一向是異熟生。有其餘的老師說，趣也通於長養。即在三界（Trailokya，欲界、色界、無色界）和五趣（Gati，地獄、餓鬼、畜生、人、天）中，按照次第，識住（Vijnana-sthiti，意識停留的處所）有七種。這七種是什麼？頌曰： 『身異及想異，身異同一想，翻此身想一，並無色下三，故識住有七，余非有損壞。』 論曰：契經中說，有色有情身異想異，如人一分天。是第一識住。一分天者，謂欲界天（Kama-dhatu，充滿慾望的境界）及初靜慮（Dhyana，禪定）除劫初起。言身異者，謂彼色身種種顯形狀貌異故。彼由身異，或有異身故彼有情說名身異。言想異者，謂彼苦樂不苦不樂想差別故。彼由想異，或有異想故彼有情說名想異。有色有情身異想一，如梵眾天（Brahma-parisadya，色界天的第一層天），謂劫初起。是第二識住。
【English Translation】 English version The general name is 'village' (referring to the places of Samsara). Some say that the nature of Gati (the six realms of existence) also encompasses both good and defiled. However, the 'Seven Existences Sutra' briefly mentions 'Karma Existence,' which is not a separate explanation, and therefore it is definitely not included within Gati. Just as in the Five Turbidities, afflictions and views are separately described as turbidities, because they are not separately explained, those views are definitely not included within afflictions. Similarly, although Karma Existence is also a Gati, it is separately explained to reveal the cause of Gati. If that's the case, then Antarabhava (the intermediate state between death and rebirth) should also be a Gati. No, because the definition of Gati does not correspond. Gati refers to the place to which one goes; it cannot be said that Antarabhava is the place to which one goes, because Antarabhava is the place of death and the place of birth. If that's the case, then Arupaloka (the formless realm) should also not be a Gati, because one is born directly at the place of death. Since this is the case, since Antarabhava has the name 'Antarabhava,' it should not be called a Gati, because it is between two Gatis, so it is called Antarabhava. If it belongs to Gati, it is not an intermediate state, then it should not be called 'Antarabhava.' However, Venerable Sariputra said, 'Only after Vipaka (result of actions) arises is it called Hell,' which means that only when Vipaka arises is it called Hell, not that Hell is only Vipaka. Moreover, it is said, 'Apart from the five Skandhas (the five aggregates that constitute an individual), Naraka (Hell) is unattainable,' which is said to prevent the truly existing Pudgala (individual) who can go to the various Gatis, not to prevent the remaining Skandhas. The Vibhasa masters say that Gati is only morally neutral and indeterminate. Some say that Gati is always Vipaka-born. Other teachers say that Gati also encompasses growth. That is, in the Trailokya (three realms: desire, form, and formless) and the five Gatis (hell, hungry ghosts, animals, humans, and gods), in order, there are seven Vijnana-sthitis (abodes of consciousness). What are these seven? The verse says: 'Different bodies and different thoughts, different bodies and same thought, reversing this, same body and same thought, along with the lower three of the formless realm, therefore there are seven abodes of consciousness, the rest are not damaged.' The treatise says: In the Sutras, it is said that sentient beings with form have different bodies and different thoughts, like humans and some gods. This is the first abode of consciousness. 'Some gods' refers to the gods of the Kama-dhatu (desire realm) and the first Dhyana (meditative absorption), except for the beginning of a kalpa. 'Different bodies' means that their physical bodies have various different appearances and shapes. Because of their different bodies, or because they have different bodies, these sentient beings are called 'different bodies.' 'Different thoughts' means that their thoughts of suffering, pleasure, and neither-suffering-nor-pleasure are different. Because of their different thoughts, or because they have different thoughts, these sentient beings are called 'different thoughts.' Sentient beings with form have different bodies and the same thought, like the Brahma-parisadya (the first level of the form realm), which is the beginning of a kalpa. This is the second abode of consciousness.
。所以者何。以劫初起。彼諸梵眾起如是想。我等皆是大梵所生。大梵爾時亦起此想。是諸梵眾皆我所生。同想一因故名想一。大梵王身其量高廣。容貌威德言語光明衣冠等事。一一皆與梵眾不同故名身異。經說。梵眾作是念言。我等曾見如是有情長壽久住。乃至起愿。云何當令諸餘有情生我同分。于彼正起此心願時。我等便生彼同分內。梵眾何處曾見梵王。有餘師言。住極光凈。從彼天沒來生此故。云何今時不得第二靜慮。而能憶念彼地宿住事耶。若彼已得第二靜慮。云何緣大梵猶起戒禁取。有餘師說。住中有中。彼住中有中無長時住義。以于受生無障礙故。如何梵眾可作念言。我等曾見如是有情長壽久住。是故梵眾即住自天憶念此生前所更事。謂先見彼長壽久住。後重見時起如是念。有色有情身一想異如極光凈天。是第三識住。此中舉后兼以攝初。應知具攝第二靜慮。若不爾者。彼少光天無量光天何識住攝。彼天顯形狀貌不異故名身一。樂非苦樂二想交參故名想異。傳說。彼天厭根本地喜根已起近分地舍根現前。厭近分地舍根已起根本地喜根現前。如富貴人厭欲樂已便受法樂。厭法樂已復受欲樂。豈不遍凈想亦應然。非遍凈天曾有厭樂。以樂寂靜曾無厭時。喜則不然擾動心故。經部師說。有餘契經釋彼天中有想異
【現代漢語翻譯】 現代漢語譯本 為什麼這麼說呢？因為在劫初開始的時候，那些梵眾（brahmā-pārṣadya，梵天眷屬）生起這樣的想法：『我們都是大梵天（Mahābrahmā，偉大的梵天）所生的。』 大梵天當時也生起這樣的想法：『這些梵眾都是我所生的。』 因為想法相同，原因一致，所以叫做『想一』（saṃjñā-ekatva，想念一致）。大梵天王的身量非常高大，容貌、威德、言語、光明、衣冠等等，每一項都與梵眾不同，所以叫做『身異』（kāya-nānātva，身體各異）。 經中說，梵眾這樣想：『我們曾經見過這樣的有情（sattva，眾生），長壽而且久住。』 乃至發起願望：『怎麼樣才能讓其他的有情生到和我們一樣的地方呢？』 在他們正發起這個心願的時候，我們便生到和他們一樣的地方了。梵眾在哪裡見過梵天王呢？有其他論師說，梵天王住在極光凈天（Ābhāsvara，二禪天），從那個天界去世后才來到這裡。為什麼現在沒有得到第二禪定（dhyāna，禪那），卻能夠回憶起那個地方的過去經歷呢？如果他已經得到了第二禪定，為什麼還會因為大梵天而生起戒禁取見（śīlāvrata-parāmarśa，執著于戒律和儀軌）呢？ 有其他論師說，梵天王住在中有（antarābhava，中陰身）之中。他住在中有之中，沒有長時間停留的說法，因為對於受生沒有障礙的緣故。梵眾怎麼會這樣想：『我們曾經見過這樣的有情，長壽而且久住。』 所以梵眾就住在自己的天界，回憶起這一生之前所經歷的事情，也就是先前見過那位長壽久住的有情，後來再次見到的時候，生起這樣的想法。 有色有情（rūpin sattva，有色眾生）身一想異，就像極光凈天一樣，這是第三識住（vijñāna-sthiti，意識的住處）。這裡舉出後面的，兼顧包含前面的，應該知道是包含了第二禪定。如果不是這樣，那麼少光天（Parīttābha，少光天）、無量光天（Apramāṇābha，無量光天）又屬於哪個識住呢？那些天人的顯現的形狀和容貌沒有差異，所以叫做『身一』（kāya-ekatva，身體一致）。快樂不是苦樂兩種感受交織在一起，所以叫做『想異』（saṃjñā-nānātva，想念各異）。 傳說，那些天人厭倦了根本地的喜根（prīti-indriya，喜受），已經生起了近分地的舍根（upekṣā-indriya，舍受）顯現於前；厭倦了近分地的舍根，已經生起了根本地的喜根顯現於前。就像富貴人厭倦了欲樂之後，便享受法樂；厭倦了法樂之後，又享受欲樂。難道遍凈天（Śubhakṛtsna，遍凈天）的想法也應該是這樣嗎？不是的，遍凈天從來沒有厭倦快樂，因為他們的快樂是寂靜的，從來沒有厭倦的時候。喜根就不是這樣，因為它會擾動內心。 經部師（Sautrāntika，經量部）說，有其他的契經（sūtra，經）解釋說，那個天界中有想異。
【English Translation】 English version Why is that? Because at the beginning of the kalpa (aeon), those Brahmā-pārṣadyas (Brahma's retinue) arose with this thought: 'We are all born from Mahābrahmā (the Great Brahma).' Mahābrahmā at that time also arose with this thought: 'These Brahmā-pārṣadyas are all born from me.' Because the thoughts are the same and the cause is the same, it is called 'saṃjñā-ekatva' (unity of perception). The body of Mahābrahmā is very tall and broad, and his appearance, majesty, speech, light, clothing, and so on are all different from those of the Brahmā-pārṣadyas, so it is called 'kāya-nānātva' (diversity of body). The sutra says that the Brahmā-pārṣadyas thought: 'We have seen such a sattva (being) who is long-lived and dwells for a long time.' And even made a wish: 'How can we make other beings be born in the same place as us?' When they were just making this wish, we were born in the same place as them. Where did the Brahmā-pārṣadyas see the Brahma King? Some other teachers say that the Brahma King dwells in Ābhāsvara (the Heaven of Streaming Radiance), and came here after passing away from that heaven. Why is it that he cannot now obtain the second dhyāna (meditative absorption), but can recall the past experiences of that place? If he has already attained the second dhyāna, why would he still arise śīlāvrata-parāmarśa (clinging to rules and vows) because of Mahābrahmā? Some other teachers say that the Brahma King dwells in antarābhava (the intermediate state). There is no saying that he dwells in the intermediate state for a long time, because there is no obstacle to being born. How could the Brahmā-pārṣadyas think: 'We have seen such a sattva who is long-lived and dwells for a long time.' Therefore, the Brahmā-pārṣadyas dwell in their own heaven and recall the things they experienced before this life, that is, they had previously seen that long-lived and long-dwelling being, and when they saw him again later, they arose with this thought. Rūpin sattvas (beings with form) with unity of body and diversity of perception, like the Ābhāsvara heaven, this is the third vijñāna-sthiti (abode of consciousness). Here, mentioning the latter includes the former, and it should be known that it includes the second dhyāna. If not, then which vijñāna-sthiti do the Parīttābha (Heaven of Limited Radiance) and Apramāṇābha (Heaven of Immeasurable Radiance) belong to? The manifested shapes and appearances of those devas (gods) are not different, so it is called 'kāya-ekatva' (unity of body). Pleasure is not a mixture of both painful and pleasant feelings, so it is called 'saṃjñā-nānātva' (diversity of perception). It is said that those devas are tired of the prīti-indriya (faculty of joy) of the fundamental plane, and the upekṣā-indriya (faculty of equanimity) of the near-attainment plane has already arisen before them; tired of the upekṣā-indriya of the near-attainment plane, the prīti-indriya of the fundamental plane has already arisen before them. Just like a rich and noble person who is tired of sensual pleasures and then enjoys the pleasure of the Dharma; tired of the pleasure of the Dharma, he enjoys sensual pleasures again. Should the thoughts of the Śubhakṛtsna (Heaven of Refulgent Glory) also be like this? No, the Śubhakṛtsna have never been tired of pleasure, because their pleasure is tranquil and there is never a time when they are tired of it. The faculty of joy is not like this, because it disturbs the mind. The Sautrāntikas (Sūtra School) say that there are other sūtras (discourses) that explain that there is diversity of perception in that heaven.
義。謂極光凈有天新生。未善了知世間成壞。彼見下地火焰洞然。見已便生驚怖厭離。勿彼火焰燒盡梵宮令彼皆空上侵我處。彼極光凈有舊生天。已善了知世間成壞。便慰喻彼驚怖天言。凈仙凈仙。勿怖勿怖。昔彼火焰燒盡梵宮。令其皆空即于彼滅。彼於火焰有來不來想及怖不怖想故名想異。非由有樂非苦樂想有交參故得想異名。有色有情身一想一如遍凈天。是第四識住。唯有樂想故名想一。初靜慮中由染污想故言想一。第二靜慮由二善想故言想異。第三靜慮由異熟想故言想一。下三無色名別。如經即三識住是名為七。此中何法名為識住。謂彼所繫五蘊四蘊。如其所應是名識住。所餘何故非識住耶。于余處皆有損壞識法故。余處者何。謂諸惡處第四靜慮及與有頂。所以者何。由彼處有損壞識法故非識住。何等名為損壞識法。謂諸惡處有重苦受能損於識。第四靜慮有無想定及無想事。有頂天中有滅盡定能壞於識令相續斷故非識住。復說。若處余處有情心樂來止。若至於此不更求出。說名識住。于諸惡處二義俱無。第四靜慮心恒求出。謂諸異生求入無想。若諸聖者樂入凈居或無色處。若凈居天樂證寂滅。有頂昧劣故非識住。如是分別七識住已。因茲復說九有情居。其九者何。頌曰。
應知兼有頂 及無想有情 是
【現代漢語翻譯】 現代漢語譯本： 義：指的是極光凈天新生的天人。他們不完全瞭解世界的形成和毀滅。當他們看到下方的火焰燃燒時，會感到驚恐和厭惡，擔心火焰會燒燬梵天宮，使其空無一物，並向上蔓延到他們的住所。而極光凈天中較早出生的天人，已經完全瞭解世界的形成和毀滅，便會安慰那些驚恐的天人說：『凈仙，凈仙，不要害怕。』過去那些火焰燒燬梵天宮，使其空無一物后，就會自行熄滅。由於他們對火焰有『來』或『不來』的想法，以及『害怕』或『不害怕』的想法，所以稱為『想異』。並非因為有快樂或痛苦快樂交織的想法，才稱為『想異』。有色界的有情，身體相同，想法也相同，例如遍凈天的天人。這是第四個識住，因為只有快樂的想法，所以稱為『想一』。在初禪中，由於有染污的想法，所以稱為『想一』。在二禪中，由於有兩種善良的想法，所以稱為『想異』。在三禪中，由於有異熟的想法，所以稱為『想一』。下方的三個無色界名稱不同。如經文所說，這三個識住合起來就是七個。這裡什麼法被稱為識住呢？指的是與這些識住相關的五蘊或四蘊，根據情況而定，這就是識住。其餘的為什麼不是識住呢？因為在其他地方，有損壞識法的存在。其他地方指的是哪裡呢？指的是各種惡趣、第四禪以及有頂天。為什麼呢？因為那些地方有損壞識法的存在，所以不是識住。什麼叫做損壞識法呢？指的是各種惡趣中有強烈的痛苦感受，能夠損害意識。第四禪中有無想定和無想事。有頂天中有滅盡定，能夠破壞意識，使其相續斷絕，所以不是識住。還有一種說法是，如果某個地方，其他地方的有情喜歡來此停留，並且到了這裡就不再尋求離開，就稱為識住。在各種惡趣中，這兩種情況都不存在。第四禪中的心總是尋求離開，例如各種凡夫尋求進入無想。如果各位聖者喜歡進入凈居天或無色界。如果凈居天的天人喜歡證得寂滅。有頂天昏昧虛弱，所以不是識住。這樣分別了七個識住之後，因此又說了九個有情居。這九個是什麼呢？頌曰： 應知兼有頂 及無想有情 是
【English Translation】 English version: Meaning: Refers to the newly born Devas (gods) in Abhasvara (Heaven of Radiant Light). They do not fully understand the formation and destruction of the world. When they see the flames burning below, they feel terrified and disgusted, fearing that the flames will burn down the Brahma Palace, leaving it empty, and spread upwards to their abode. However, the earlier born Devas in Abhasvara, who fully understand the formation and destruction of the world, will comfort those terrified Devas, saying: 'Pure immortals, pure immortals, do not be afraid.' In the past, those flames burned down the Brahma Palace, leaving it empty, and then they extinguished themselves. Because they have thoughts of 'coming' or 'not coming' regarding the flames, and thoughts of 'fear' or 'not fear', they are called 'different in thought' (想異, xiǎng yì). It is not because of the intermingling of thoughts of pleasure or pain that they are called 'different in thought'. Sentient beings in the Realm of Form (有色有情, yǒu sè yǒu qíng), with the same body and the same thoughts, such as the Devas of Subhakrtsna (Heaven of Total Purity). This is the fourth abode of consciousness (識住, shí zhù), because there are only thoughts of pleasure, so it is called 'one in thought' (想一, xiǎng yī). In the first Dhyana (靜慮, jìng lǜ), because of defiled thoughts, it is called 'one in thought'. In the second Dhyana, because there are two virtuous thoughts, it is called 'different in thought'. In the third Dhyana, because there are thoughts of Vipaka (異熟, yì shú), it is called 'one in thought'. The three lower Formless Realms have different names. As the sutra says, these three abodes of consciousness together make seven. What Dharma (法, fǎ) is called the abode of consciousness here? It refers to the five aggregates (五蘊, wǔ yùn) or four aggregates associated with these abodes of consciousness, depending on the situation, and this is the abode of consciousness. Why are the others not abodes of consciousness? Because in other places, there are things that damage the consciousness. Where are these other places? They refer to the various evil destinies, the fourth Dhyana, and the Peak of Existence (有頂天, yǒu dǐng tiān). Why? Because those places have things that damage the consciousness, so they are not abodes of consciousness. What is called damaging the consciousness? It refers to the intense suffering in the various evil destinies, which can damage consciousness. In the fourth Dhyana, there is the Samjna-vedayitanirodha (無想定, wú xiǎng dìng) and the state of non-perception (無想事, wú xiǎng shì). In the Peak of Existence, there is the Nirodha-samapatti (滅盡定, miè jìn dìng), which can destroy consciousness and cause its continuity to be cut off, so it is not an abode of consciousness. Another saying is that if there is a place where sentient beings from other places like to stay, and once they arrive here, they no longer seek to leave, it is called an abode of consciousness. In the various evil destinies, neither of these two conditions exists. The mind in the fourth Dhyana always seeks to leave, for example, various ordinary beings seek to enter the state of non-perception. If the various sages like to enter the Pure Abodes (凈居天, jìng jū tiān) or the Formless Realm. If the Devas of the Pure Abodes like to attain Nirvana (寂滅, jì miè). The Peak of Existence is dim and weak, so it is not an abode of consciousness. After distinguishing the seven abodes of consciousness in this way, the nine abodes of sentient beings are then discussed. What are these nine? The verse says: It should be known, including the Peak of Existence, and sentient beings without perception, are
九有情居 余非不樂住
論曰。前七識住及第一有無想有情。是名為九。諸有情類唯於此九欣樂住故。立有情居。余處皆非。不樂住故。言余處者。謂諸惡處。非有情類自樂居中。惡業羅剎逼之令住故。彼如牢獄不立有情居。第四靜慮除無想天。余非有情居。如識住中釋。前所引經說七識住。復有餘經說四識住。其四者何。頌曰。
四識住當知 四蘊唯自地 說獨識非住 有漏四句攝
論曰。如契經言。識隨色住。識隨受住。識隨想住。識隨行住。是名四種。如是四種其體云何。謂隨次第有漏四蘊。又此唯在自地非余。識所依著名識住故。非於異地色等蘊中識隨愛力依著于彼。如何不說識為識住。由離能住立所住故。非能住識可名所住。如非即王可名王座。或若有法識所乘御如人船理說名識住。非識即能乘御自體。是故不說識為識住。毗婆沙師所說如是。若爾何故余契經言。于識食中有喜有染。有喜染故識住其中識所乘御。又如何言前七識住五蘊為體。雖有是說。而於生處所攝蘊中不別分析。總生喜染故。識轉時亦名識住。非獨說識。然色等蘊一一能生種種喜染令識依著。獨識不然故言非住。是故於此四識住中識非識住。于余可說。又佛意說。此四識住猶如良田。總說一切有取諸識猶如種子
【現代漢語翻譯】 現代漢語譯本 九有情居（nine abodes of sentient beings），其餘的地方並非不樂於居住。
論述：前面的七識住（seven abodes of consciousness）以及第一有（first existence）中的無想有情（non-percipient beings），這些合起來稱為九有情居。因為只有這九種有情眾生樂於居住，所以稱為有情居，其餘的地方都不是，因為不樂於居住。所說的其餘地方，指的是各種惡劣之處，不是有情眾生自己樂於居住的地方，而是被惡業羅剎（evil ogres）逼迫而居住，那些地方就像牢獄一樣，所以不稱為有情居。第四禪定（fourth dhyana）中，除了無想天（non-percipient heaven），其餘的都不是有情居，就像在識住（abodes of consciousness）中的解釋一樣。前面引用的經文說了七識住，還有其他的經文說了四識住，這四種是什麼呢？頌文說：
應當知道四識住（four abodes of consciousness），四蘊（four aggregates）唯在自地（own realm）。 說單獨的識（consciousness）不是住處，有漏（defiled）被四句所攝。
論述：如契經（sutra）所說：識隨色住（consciousness abides in form），識隨受住（consciousness abides in feeling），識隨想住（consciousness abides in perception），識隨行住（consciousness abides in mental formations）。這稱為四種。這四種的本體是什麼呢？就是按照順序的有漏四蘊。而且這四種只在自地，不在其他地方。因為識所依靠的地方稱為識住，不是在異地的色等蘊中，識隨著愛力（power of attachment）而依附於它們。為什麼不說識是識住呢？因為要離開能住的，才能建立所住的，不能把能住的識稱為所住的，就像不能把國王稱為王座一樣。或者如果有一種法是識所乘御的，就像人乘船一樣，道理上可以稱為識住，但識不能乘御自身，所以不說識是識住。毗婆沙師（Vaibhashika masters）是這樣說的。如果這樣，為什麼其他的契經說：在識食（consciousness as food）中有喜有染（joy and defilement），因為有喜染，所以識住在其中，識被乘御。又如何說前面的七識住以五蘊（five aggregates）為體呢？雖然有這樣的說法，但在生處所攝的蘊中，不分別分析，總的來說是生喜染，所以識轉的時候也稱為識住，不是單獨說識。然而色等蘊，每一個都能生種種喜染，讓識依附著，單獨的識不能這樣，所以說不是住處。因此，在這四識住中，識不是識住，在其餘的地方可以說。而且佛的意思是說，這四識住就像良田一樣，總的來說一切有取（with grasping）的識就像種子一樣。
【English Translation】 English version The nine abodes of sentient beings, the rest are not unwilling to dwell.
Treatise: The preceding seven abodes of consciousness and the non-percipient beings in the first existence are called the nine abodes of sentient beings. Because only these nine kinds of sentient beings are happy to dwell in them, they are called abodes of sentient beings, and the rest are not, because they are not happy to dwell in them. The rest refers to various evil places, which are not places where sentient beings are happy to dwell in themselves, but are forced to dwell in by evil ogres. Those places are like prisons, so they are not called abodes of sentient beings. In the fourth dhyana, except for the non-percipient heaven, the rest are not abodes of sentient beings, as explained in the abodes of consciousness. The previously quoted sutra mentioned the seven abodes of consciousness, and other sutras mentioned the four abodes of consciousness. What are these four?
The verse says:
The four abodes of consciousness should be known, the four aggregates are only in their own realm. It is said that the separate consciousness is not an abode, and the defiled is encompassed by the four phrases.
Treatise: As the sutra says: 'Consciousness abides in form, consciousness abides in feeling, consciousness abides in perception, consciousness abides in mental formations.' These are called the four kinds. What are the entities of these four kinds? They are the four defiled aggregates in order. Moreover, these four are only in their own realm, not in other places. Because the place where consciousness relies is called the abode of consciousness, it is not in the aggregates of form, etc., in other realms that consciousness relies on them with the power of attachment. Why not say that consciousness is the abode of consciousness? Because to establish the abode, one must leave the one who can abide. One cannot call the consciousness that can abide the abode, just as one cannot call the king the throne. Or if there is a dharma that consciousness rides, like a person riding a boat, it can be called the abode of consciousness in principle, but consciousness cannot ride itself, so it is not said that consciousness is the abode of consciousness. This is what the Vaibhashika masters say. If so, why do other sutras say: 'In consciousness as food, there is joy and defilement.' Because there is joy and defilement, consciousness abides in it, and consciousness is ridden. And how can it be said that the preceding seven abodes of consciousness take the five aggregates as their entity? Although there is such a statement, in the aggregates encompassed in the place of birth, there is no separate analysis. Generally speaking, joy and defilement are produced, so when consciousness turns, it is also called the abode of consciousness, not just consciousness alone. However, each of the aggregates of form, etc., can produce various joys and defilements, causing consciousness to rely on them. Separate consciousness cannot do this, so it is said that it is not an abode. Therefore, in these four abodes of consciousness, consciousness is not the abode of consciousness, and it can be said in the rest. Moreover, the Buddha's intention is that these four abodes of consciousness are like good fields. Generally speaking, all consciousness with grasping is like a seed.
。不可種子立為良田。仰測世尊教意如是。又法與識可俱時生為識良田。可立識住。識蘊不爾。故非識住。如是所說七種四種識住雖殊而皆有漏。為七攝四四攝七耶。非遍相攝。可為四句。謂審觀察應知二門體互寬狹得成四句。或有七攝非四攝等。第一句者。謂七中識。第二句者。謂諸惡處第四靜慮及有頂中除識余蘊。第三句者。七中四蘊。第四句者。謂除前相。於前所說諸界趣中。應知其生略有四種。何等為四。何處有何。頌曰。
于中有四生 有情謂卵等 人傍生具四 地獄及諸天 中有唯化生 鬼通胎化二
論曰。謂有情類卵生胎生濕生化生。是名為四。生謂生類。諸有情中雖余類雜而生類等。云何卵生。謂有情類生從卵㲉是名卵生。如鵝孔雀鸚鵡雁等。云何胎生。謂有情類生從胎藏是名胎生。如象馬牛豬羊驢等。云何濕生。謂有情類生從濕氣是名濕生。如蟲飛蛾蚊蚰蜒等。云何化生。謂有情類生無所託是名化生。如那落迦天中有等。具根無缺支分頓生。無而欻有故名為化。人傍生趣各具四種。人卵生者。謂如世羅鄔波世羅生從鶴卵。鹿母所生三十二子。般遮羅王五百子等。人胎生者。如今世人。人濕生者。如曼馱多遮盧鄔波遮盧。鴿鬘庵羅衛等。人化生者。唯劫初人。傍生三種共所現見
【現代漢語翻譯】 現代漢語譯本：不能因為種子可以生長就認為它是良田。我仰慕推測世尊的教誨也是如此。又，法（Dharma，指構成世界的基本元素）與識（Vijñāna，指意識）可以同時產生，作為意識的良田，可以建立意識的住所。但識蘊（Vijñānaskandha，指意識的集合）不是這樣，所以不是意識的住所。像這樣所說的七種和四種意識住所雖然不同，但都有煩惱。是七種包含四種，還是四種包含七種呢？不是互相包含。可以分為四句。也就是說，仔細觀察應該知道這兩個門類在範圍上互相寬窄，可以形成四句。或者有七種包含但四種不包含的等等。第一句是指七種中的識。第二句是指諸惡處（Apāya-bhūmi，指惡道）、第四禪定（Caturtha-dhyāna）以及有頂天（Akaniṣṭha）中除了識以外的其餘蘊（Skandha，指構成個體的要素）。第三句是指七種中的四蘊（色、受、想、行）。第四句是指排除前面所說的。在前面所說的各個界（Dhātu，指世界）、趣（Gati，指輪迴的去處）中，應該知道其產生大致有四種。是哪四種？在哪裡有？頌詞說：
于中有四生 有情謂卵等 人傍生具四 地獄及諸天 中有唯化生 鬼通胎化二
論述說：所謂的有情眾生有卵生、胎生、濕生、化生，這被稱為四種。生是指生類。在各種有情眾生中，雖然其他種類混雜，但生類是相同的。什麼是卵生？指有情眾生從卵殼中出生，這被稱為卵生。例如鵝、孔雀、鸚鵡、雁等。什麼是胎生？指有情眾生從胎藏中出生，這被稱為胎生。例如象、馬、牛、豬、羊、驢等。什麼是濕生？指有情眾生從濕氣中出生，這被稱為濕生。例如蟲、飛蛾、蚊、蚰蜒等。什麼是化生？指有情眾生出生沒有依託，這被稱為化生。例如那落迦（Naraka，指地獄）、天（Deva，指天神）、中有（Antarābhava，指中陰身）等。具有完整的根，沒有殘缺，支分一下子就產生。無中生有，所以稱為化生。人（Manuṣya，指人類）和傍生（Tiryagyoni，指畜生）各具有四種。人卵生的情況，例如世羅（Śela）和鄔波世羅（Upaśela）從鶴卵中出生，鹿母（Migāra-mātā）所生的三十二個兒子，般遮羅王（Pañcāla）的五百個兒子等。人胎生的情況，就像現在的人。人濕生的情況，例如曼馱多（Mandhātṛ）、遮盧（Cāru）、鄔波遮盧（Upacāru）、鴿鬘（Kapota-mālā）、庵羅衛（Amravī）等。人化生的情況，只有劫初的人。傍生三種是共同可以見到的。
【English Translation】 English version: It is not acceptable to consider a seed as a good field simply because it can grow. I respectfully infer that the World Honored One's teachings are similar. Furthermore, Dharma (the basic elements constituting the world) and Vijñāna (consciousness) can arise simultaneously as a good field for consciousness, and a dwelling place for consciousness can be established. However, the Vijñānaskandha (aggregate of consciousness) is not like this, so it is not a dwelling place for consciousness. The seven and four abodes of consciousness mentioned in this way, although different, all have defilements. Do the seven encompass the four, or do the four encompass the seven? They do not mutually encompass each other. They can be divided into four categories. That is to say, careful observation should reveal that these two categories are mutually broad and narrow in scope, and four categories can be formed. Or there are cases where the seven encompass but the four do not, and so on. The first category refers to consciousness within the seven. The second category refers to the Apāya-bhūmi (places of misery), the Caturtha-dhyāna (Fourth Dhyana), and the Skandha (aggregates constituting the individual) other than consciousness in the Akaniṣṭha (highest heaven). The third category refers to the four Skandhas (form, feeling, perception, volition) within the seven. The fourth category refers to excluding what was previously mentioned. Within the various Dhātu (realms) and Gati (destinations of rebirth) mentioned earlier, it should be known that their arising is roughly of four types. What are the four types? Where do they exist? The verse says:
In existence, there are four births, Sentient beings, namely, egg-born, etc. Humans and animals possess all four, Hell and the heavens as well. The intermediate state is only transformation-born, Ghosts share both womb-born and transformation.
The treatise says: The so-called sentient beings have egg-birth, womb-birth, moisture-birth, and transformation-birth. These are called the four types. 'Birth' refers to the types of birth. Among the various sentient beings, although other types are mixed, the types of birth are the same. What is egg-birth? It refers to sentient beings born from an eggshell, which is called egg-birth. For example, geese, peacocks, parrots, swans, etc. What is womb-birth? It refers to sentient beings born from a womb, which is called womb-birth. For example, elephants, horses, cows, pigs, sheep, donkeys, etc. What is moisture-birth? It refers to sentient beings born from moisture, which is called moisture-birth. For example, insects, moths, mosquitoes, centipedes, etc. What is transformation-birth? It refers to sentient beings born without reliance, which is called transformation-birth. For example, Naraka (hell), Deva (heavenly beings), Antarābhava (intermediate state), etc. They have complete roots, without defects, and their limbs arise all at once. They come into being from nothing, so they are called transformation-birth. Manuṣya (humans) and Tiryagyoni (animals) each possess all four types. An example of human egg-birth is Śela and Upaśela being born from crane eggs, the thirty-two sons born from Migāra-mātā (deer mother), and the five hundred sons of Pañcāla (king), etc. An example of human womb-birth is people in the present world. Examples of human moisture-birth are Mandhātṛ, Cāru, Upacāru, Kapota-mālā, Amravī, etc. An example of human transformation-birth is only the people at the beginning of the kalpa (eon). The three types of animal birth are commonly seen.
。化生如龍揭路荼等。一切地獄諸天中有皆唯化生。鬼趣唯通胎化二種。鬼胎生者。如餓鬼女白目連雲。
我夜生五子 隨生皆自食 晝生五亦然 雖盡而無飽
一切生中何生最勝。應言最勝唯是化生。若爾何緣後身菩薩得生自在而受胎生。現受胎生有大利故。謂為引導諸大釋種親屬相因令入正法。又引余類令知菩薩是輪王種生敬慕心。因得舍邪趣于正法。又令所化生增上心。彼既是人。能成大義。我曹亦爾。何為不能因發正勤專修正法。又若不爾族姓難知。恐疑幻化為天為鬼。如外道論矯設謗言。過百劫后當有大幻出現於世啖食世間。故受胎生息諸疑謗。有餘師說。為留身界故受胎生。令無量人及諸異類一興供養千返生天及證解脫。若受化生無外種故。身才殞逝無復遺形。如滅燈光即無所見。若人信佛有持愿通能久留身。此不成釋因論生論。若化生身如滅燈光死無遺者。何故契經說化生揭路荼取化生龍為充所食。以不知故為食取龍。不說充飢。斯有何失。或龍未死暫得充飢。死已還饑。暫食何咎。於四生內何者最多。唯化生。何以故。三趣少分及二趣全一切中有皆化生故。此中何法說名中有。何緣中有非即名生。頌曰。
死生二有中 五蘊名中有 未至應至處 故中有非生
論曰
【現代漢語翻譯】 現代漢語譯本：化生，例如龍（Nāga，一種蛇神）、揭路荼（Garuda，一種金翅鳥）等。一切地獄和諸天中的眾生都唯有化生。鬼道眾生則有胎生和化生兩種。鬼道中胎生的，例如餓鬼女對目連（Maudgalyāyana，佛陀的弟子）說： 『我夜裡生五個孩子，生下來就被我吃掉；白天生五個也是這樣，雖然吃盡了卻仍然不飽。』 在一切眾生中，哪種生是最殊勝的？應該說最殊勝的是化生。如果這樣，為什麼後身的菩薩（Bodhisattva，指未來成佛者）能夠自在地選擇生處，卻要受胎生呢？因為示現受胎生有很大的利益。這是爲了引導釋迦（Śākya，佛陀的種族）種姓的親屬們，讓他們相互影響而進入正法。又引導其他種類眾生，讓他們知道菩薩是轉輪王（Cakravartin，理想的統治者）的後代，從而生起敬慕之心，因此捨棄邪道而趣向正法。又使所教化眾生生起增上心，他們既然是人，能夠成就大的意義，我們也能像他們一樣，為何不能因此發起精進，專心修正法呢？而且，如果不這樣，族姓難以知曉，恐怕會被懷疑是幻化出來的天人或鬼神，就像外道論者捏造誹謗之言，說經過百劫之後，將有大幻術師出現於世，吞食世間。所以受胎生是爲了平息各種懷疑和誹謗。有其他論師說，爲了留下身界（身體的遺蹟）的緣故而受胎生，使無量的人和各種不同的眾生，一旦興起供養，就能千百次地生天，乃至證得解脫。如果受化生，因為沒有外在的種子，身體一旦殞逝，就沒有遺留下來的形體，就像熄滅的燈光一樣，立刻就什麼也看不見了。如果有人相信佛有持愿神通，能夠長久地留下身體，這不能成為解釋（菩薩受胎生）的原因，而是因論而生論。如果化生之身像熄滅的燈光一樣，死後沒有遺留，為什麼經典中說化生的揭路荼（Garuda）抓取化生的龍（Nāga）來充當食物？因為不知道（龍是化生），所以抓取龍來食用，而不是說爲了充飢。這有什麼過失呢？或者龍還沒有死，暫時可以充飢，死後仍然飢餓，暫時吃一下有什麼罪過？在四生（胎生、卵生、濕生、化生）之中，哪種最多？唯有化生。為什麼呢？因為三趣（地獄、餓鬼、畜生）的小部分以及二趣（天、中有）的全部，一切中有（Antarābhava，死亡到投胎之間的過渡狀態）都是化生。這裡面什麼法被稱為中有？為什麼中有不直接稱為生？頌說： 『死亡和出生二有之間，五蘊（Skandha，構成個體的五種要素）名為中有。還未到達應該到達的地方，所以中有不是生。』 論說：
【English Translation】 English version: 'Transformation birth, such as Nāgas (dragons) and Garudas (mythical birds). All beings in all hells and heavens are only transformation births. The realm of ghosts has both womb-born and transformation births. Those born from the womb in the ghost realm, such as the hungry ghost woman who said to Maudgalyāyana (one of the Buddha's chief disciples): 『At night I give birth to five children, and I eat them as soon as they are born; I give birth to five during the day as well, and although I eat them all, I am never full.』 Among all births, which birth is the most superior? It should be said that the most superior is transformation birth. If that is so, why does a Bodhisattva (one who is on the path to Buddhahood) in his last life, who has the freedom to choose his birth, take womb birth? It is because manifesting womb birth has great benefits. It is to guide the Śākya (the Buddha's clan) relatives to influence each other and enter the true Dharma. It also guides other beings, letting them know that the Bodhisattva is a descendant of a Cakravartin (universal monarch), thus giving rise to reverence and admiration, and therefore abandoning evil paths and turning towards the true Dharma. It also causes the beings he teaches to develop increased resolve. Since they are human and can accomplish great things, we can be like them as well. Why can't we therefore generate diligence and focus on cultivating the true Dharma? Moreover, if it were not so, the clan name would be difficult to know, and there would be fear of being suspected of being a transformation of a deva or a ghost, just like the heretical doctrines fabricate slanderous words, saying that after a hundred kalpas, a great illusionist will appear in the world and devour the world. Therefore, taking womb birth is to quell all doubts and slanders. Some other teachers say that it is to leave behind a body realm (physical remains) that the Bodhisattva takes womb birth, so that countless people and various different beings, once they make offerings, can be reborn in the heavens a thousand times, and even attain liberation. If one takes transformation birth, because there is no external seed, once the body perishes, there are no remaining forms, just like an extinguished lamp, where nothing can be seen immediately. If someone believes that the Buddha has the power of vows and can leave the body for a long time, this cannot be the reason (for the Bodhisattva taking womb birth), but rather an argument arising from an argument. If the transformation body is like an extinguished lamp, with nothing remaining after death, why does the scripture say that the transformation-born Garuda takes the transformation-born Nāga as food? Because he does not know (that the Nāga is transformation-born), he takes the Nāga to eat, not because he is hungry. What is the fault in this? Or perhaps the Nāga is not yet dead, and he can temporarily fill his hunger. After it dies, he is still hungry. What is the harm in eating it temporarily? Among the four births (womb-born, egg-born, moisture-born, and transformation-born), which is the most numerous? Only transformation birth. Why? Because a small part of the three realms (hell, hungry ghosts, and animals) and all of the two realms (devas and the intermediate state), all intermediate existences (Antarābhava, the transitional state between death and rebirth) are transformation births. What dharma is called the intermediate existence here? Why is the intermediate existence not directly called birth? The verse says: 『Between the two existences of death and birth, the five skandhas (the five aggregates that constitute an individual) are called the intermediate existence. It has not yet reached the place it should reach, so the intermediate existence is not birth.』 The treatise says:
。于死有後在生有前。即彼中間有自體起。為至生處故起此身。二趣中間故名中有。此身已起何不名生。生謂當來所應至處。依所至義建立生名。此中有身其體雖起而未至彼。故不名生。何謂當來所應至處。所引異熟究竟分明。是謂當來所應至處。有餘部說。從死至生處容間絕。故無中有。此不應許。所以者何。依理教故。理教者何。頌曰。
如谷等相續 處無間續生 像實有不成 不等故非譬 一處無二並 非相續二生 說有健達縛 及五七經故
論曰。且依正理中有非無。現見世間相續轉法。要處無間剎那續生。且如世間谷等相續。有情相續理亦應然。剎那續生處必無間。豈不現見有法續生而於其中處亦有間。如依鏡等從質像生。如是有情死有生有。處雖有間何妨續生。實有諸像理不成故。又非等故為喻不成。謂別色生說名為像。其體實有理所不成。設成非等。故不成喻。言像不成故非喻者。以一處所無二並故。謂於一處鏡色及像並見現前。二色不應同處並有。依異大故。又狹水上兩岸色形。同處一時俱現二像。居兩岸者互見分明。曾無一處並見二色。不應謂此二色俱生。又影與光未嘗同處。然曾見鏡懸置影中。光像顯然現於鏡面。不應於此謂二並生。或言一處無二並者。鏡面月像謂之
【現代漢語翻譯】 現代漢語譯本： 于死亡之後，在出生之前，在這兩者中間，有一種自體生起的存在，爲了到達出生的處所而生起這個身體，因為處於兩種去處之間，所以叫做『中有』（Antarabhava，中陰身）。這個身體已經生起，為什麼不叫做『生』呢？『生』是指將來所應到達的處所，依據所到達的意義而建立『生』這個名稱。這個中有身，它的體性雖然已經生起，但還沒有到達那個處所，所以不叫做『生』。什麼是將來所應到達的處所呢？就是所牽引的異熟果報究竟分明的地方，這就是將來所應到達的處所。有餘部（Sarvastivadins，一切有部）說，從死亡到出生處所可能存在間斷，所以沒有『中有』。這種說法是不應允許的。為什麼呢？因為依據道理和教證。什麼是道理和教證呢？頌文說：
『如谷等相續，處無間續生， 像實有不成，不等故非譬。 一處無二並，非相續二生， 說有健達縛（Gandharva，尋香），及五七經故。』
論述：且依據正理，『中有』不是沒有的。現在可以見到世間相續轉變的法，必須在沒有間斷的地方剎那相續生起。比如世間的穀物等相續，有情相續的道理也應該這樣，剎那相續生起的地方必定沒有間斷。難道不是可以見到有些法相續生起，而在其中間的地方也有間斷嗎？比如依靠鏡子等，從實體產生影像。像這樣，有情的死有和生有，處所雖然有間斷，又有什麼妨礙相續生起呢？實體存在的影像，在道理上是不能成立的。而且因為不相等，所以作為比喻是不成立的。所謂別異的色法生起，被說成是影像，它的體性真實存在，在道理上是不能成立的。即使成立，也是不相等的，所以不能作為比喻。說影像不能成立，所以不能作為比喻的原因是，因為一個處所沒有兩個並存的緣故。在一個處所，鏡子的顏色和影像並排顯現，兩種顏色不應該在同一個處所並存，因為所依賴的『大種』（Mahabhuta，組成物質世界的元素）不同。又比如狹窄的水面上，兩岸的顏色和形狀，在同一個處所同時顯現兩個影像，居住在兩岸的人互相看見得很清楚，從來沒有在一個處所同時看見兩種顏色。不應該說這兩種顏色同時產生。又比如影子和光芒未曾在同一個處所，然而曾經看見鏡子懸掛在影子里，光芒的影像清晰地顯現在鏡面上，不應該在這裡說兩種並存產生。或者說一個處所沒有兩個並存的，鏡面上的月亮影像被稱為是
【English Translation】 English version: After death and before rebirth, in between these two, there is a self-originated existence. To reach the place of rebirth, this body arises. Because it is between two destinations, it is called 'Antarabhava' (intermediate state). This body has already arisen, so why isn't it called 'birth'? 'Birth' refers to the place to be reached in the future, and the name 'birth' is established based on the meaning of what is reached. This Antarabhava body, although its nature has arisen, has not yet reached that place, so it is not called 'birth'. What is the place to be reached in the future? It is where the fully ripened result of karma is distinct and clear. This is the place to be reached in the future. The Sarvastivadins (the 'Everything Exists' school) say that there may be an interruption from death to the place of rebirth, so there is no 'Antarabhava'. This view should not be accepted. Why? Because of reason and scriptural authority. What are reason and scriptural authority? The verse says:
'Like the continuity of grains, continuous rebirth occurs without interruption. The existence of images is not real, and they are not equal, so it's not a valid analogy. Two cannot coexist in one place, nor can two births be continuous. It is said there is a Gandharva (fragrance seeker), and the five or seven sutras state this.'
Commentary: Based on valid reasoning, Antarabhava is not non-existent. We can see in the world that phenomena that transform continuously must arise momentarily without interruption. Just like the continuous sequence of grains in the world, the continuity of sentient beings should also be like that. The place where momentary continuity arises must be without interruption. Don't we see that some phenomena arise continuously, and there is interruption in between? For example, relying on mirrors, images are produced from objects. Similarly, although there is interruption between the death and rebirth of sentient beings, what prevents continuous rebirth? The existence of real images cannot be established by reason. Moreover, because they are not equal, the analogy is not valid. The arising of a distinct color is said to be an image, but its real existence cannot be established by reason. Even if it were established, it would not be equal, so it cannot be used as an analogy. The reason for saying that images cannot be established, so it cannot be used as an analogy, is because two things cannot coexist in one place. In one place, the color of the mirror and the image appear side by side. Two colors should not coexist in the same place because the dependent 'Mahabhutas' (the elements that make up the material world) are different. Also, on a narrow body of water, the colors and shapes of both banks simultaneously appear as two images in the same place. Those living on both banks see each other clearly, but never see two colors in the same place at the same time. It should not be said that these two colors arise simultaneously. Furthermore, shadows and light have never been in the same place. However, it has been seen that when a mirror is hung in the shadows, the image of the light clearly appears on the surface of the mirror. It should not be said that two things arise together here. Or, saying that two things cannot coexist in one place, the image of the moon on the surface of the mirror is called
為二。近遠別見如觀井水。若有並生如何別見。故知諸像于理實無。然諸因緣和合勢力令如是見。以諸法性功能差別難可思議。已辯不成所以非喻。言非等故亦非喻者。以質與像非相續故。謂質與像非一相續。唯依鏡等有像現故。像與本質俱時有故。如死生有是一相續前後無間余處續生。質像相望無此相續。以不相似故不成喻。又所現像由二生故。謂二緣故諸像得生。一者本質。二者鏡等。二中勝者像依彼生。生有無容由二緣起。唯有死有無別勝依。故所引喻非等於法。亦不可說以外非情精血等緣為勝依性。由化生者空中欻生。于中計何為勝依性。已依正理對破彼宗從死至生處容間絕。是故中有決定非無。次依聖教證有中有。謂契經言。有有七種。即五趣有業有中有。若此契經彼部不誦。豈亦不誦健達縛經。如契經言。入母胎者要由三事俱現在前。一者母身是時調適。二者父母交愛和合。三健達縛正現在前。除中有身何健達縛。前蘊已壞何現在前。若此契經彼亦不誦。復云何釋掌馬族經。如彼經言。汝今知不。此健達縛正現前者。為婆羅門。為剎帝利。為是吠舍。為戍達羅。為東方來。為南西北。前蘊已壞不可言來。此所言來固唯中有。若復不誦如是契經。五不還經當云何釋。如契經說。有五不還。一者中般。二者生
【現代漢語翻譯】 現代漢語譯本 分為兩種情況。就像從井裡看水一樣，近處和遠處所看到的景像是不同的。如果（本質和影像）是同時產生的，又怎麼能區分開來呢？所以說，諸法之像在理上實際上是不存在的。然而，由於各種因緣和合的力量，才使我們看到這樣的景象。因為諸法的自性功能差別是難以思議的。前面已經辯論過（你所說的）比喻是不成立的，所以不能用比喻來說明問題。 說『因為性質和影像不相等，所以不能作為比喻』，是因為本質和影像不是連續的。也就是說，本質和影像不是一個連續的過程，只是依靠鏡子等條件才顯現出影像。影像和本質是同時存在的。就像死亡和出生之間存在『有』一樣，這是一個連續的過程，前後沒有間斷，在其他地方繼續產生。本質和影像之間沒有這種連續性。因為它們不相似，所以不能作為比喻。 而且，所顯現的影像是由兩種原因產生的。也就是說，影像的產生是由於兩種緣故：一是本質，二是鏡子等。在這兩種原因中，哪一個更強，影像就依賴於它而產生。而『有』的產生和消失，不可能由兩種原因同時引起，只有死亡和出生之間的『有』，沒有其他更強的依賴。所以你所引用的比喻與（我們所說的）法是不相等的。也不能說，外在的非情之物，如精血等，是更強的依賴性。對於化生者來說，他們是從空中突然產生的，在這種情況下，又該認為什麼是更強的依賴性呢？ 我們已經依據正理駁斥了他們的宗派，從死亡到出生的過程容許有間斷。所以，中有（bardo）是決定存在的，不是沒有的。接下來，依據聖教來證明有中有。比如契經上說，『有』有七種，即五趣有（five realms of existence）、業有（karma-bhava）、中有（antarabhava）。如果你們宗派不誦讀這部契經，難道也不誦讀《健達縛經》（Gandharva Sutra）嗎？如契經上說，進入母胎需要三個條件同時具備：一是母親的身體狀況良好，二是父母的愛慾和合，三是健達縛（gandharva，意為「尋香」）正在出現。如果沒有中有身，那健達縛是什麼呢？前一蘊（skandha）已經壞滅，又有什麼可以『正在出現』呢？如果你們宗派也不誦讀這部契經，又該如何解釋《掌馬族經》（Hastagopa Sutra）呢？如經中所說：『你現在知道嗎？這個健達縛正在出現，是婆羅門（Brahmin），還是剎帝利（Kshatriya），還是吠舍（Vaishya），還是戍達羅（Shudra），是從東方來，還是從南西北方來？』前一蘊已經壞滅，不能說是『從哪裡來』，所以這裡所說的『來』，一定是中有。 如果你們又不誦讀這樣的契經，那《五不還經》（Anagami Sutra）又該如何解釋呢？如契經所說，有五種不還果（five types of Anagami）：一是中般（antaraparinirvayin），二者生般（utpattiparinirvayin）
【English Translation】 English version It is divided into two. Seeing near and far is like observing water in a well. If they arise simultaneously, how can they be distinguished? Therefore, it is known that all images are, in reality, non-existent. However, due to the combined power of various causes and conditions, such appearances arise. Because the nature and function of all dharmas are inconceivable. It has already been argued that the analogy is not valid, so it cannot be used as an analogy. Saying 'because the substance and the image are not equal, it cannot be used as an analogy' is because the substance and the image are not continuous. That is, the substance and the image are not a continuous process, but only appear due to conditions such as mirrors. The image and the substance exist simultaneously. Just as there is 'bhava' (existence) between death and birth, this is a continuous process, without interruption, continuing to arise elsewhere. There is no such continuity between substance and image. Because they are not similar, it cannot be used as an analogy. Moreover, the image that appears arises from two causes. That is, the appearance of the image is due to two reasons: one is the substance, and the other is the mirror, etc. Among these two causes, whichever is stronger, the image depends on it to arise. The arising and ceasing of 'bhava' cannot be caused by two reasons simultaneously; only the 'bhava' between death and birth has no other stronger dependence. Therefore, the analogy you cited is not equal to the dharma (we are discussing). Nor can it be said that external non-sentient things, such as sperm and blood, are a stronger dependence. For those born by transformation, they arise suddenly from the air. In this case, what should be considered the stronger dependence? We have already refuted their doctrine based on valid reasoning, and the process from death to birth allows for interruption. Therefore, the antarabhava (bardo, intermediate state) is definitely existent, not non-existent. Next, we will prove the existence of antarabhava based on the sacred teachings. For example, the sutra says that there are seven types of 'bhava', namely the five realms of existence (five realms of existence), karma-bhava (karma-bhava), and antarabhava (antarabhava). If your school does not recite this sutra, do you also not recite the Gandharva Sutra (Gandharva Sutra)? As the sutra says, three conditions must be present simultaneously for entering the womb: first, the mother's body is in good condition; second, the parents' love and desire are in harmony; and third, the gandharva (gandharva, meaning 'fragrance seeker') is appearing. If there is no intermediate body, what is the gandharva? The previous skandha (skandha) has already perished, so what can be 'appearing'? If your school does not recite this sutra either, how should you explain the Hastagopa Sutra (Hastagopa Sutra)? As the sutra says: 'Do you know now? This gandharva is appearing, is it a Brahmin (Brahmin), or a Kshatriya (Kshatriya), or a Vaishya (Vaishya), or a Shudra (Shudra), is it coming from the east, or from the south, west, or north?' The previous skandha has already perished, so it cannot be said to be 'coming from somewhere', so the 'coming' mentioned here must be the antarabhava. If you do not recite such sutras, how should you explain the Anagami Sutra (Anagami Sutra)? As the sutra says, there are five types of Anagami (five types of Anagami): first, antaraparinirvayin (antaraparinirvayin), second, utpattiparinirvayin (utpattiparinirvayin)
般。三無行般。四有行般。五者上流。中有若無何名中般。有餘師執。有天名中。住彼般涅槃。是故名中般。是則應許有生等天。既不許然故執非善。又經說有七善士趣。謂於前五中般分三。由處及時近中遠故。譬如札火小星迸時才起近即滅。初善士亦爾。譬如鐵火小星迸時起至中乃滅。二善士亦爾。譬如鐵火大星迸時遠未墮而滅。三善士亦爾。非彼所執別有中天。有此時處三品差別。故彼所執定非應理。有餘復說。或壽量中間。或近天中間。斷余煩惱成阿羅漢。是名中般。由至界位或想或尋而般涅槃。故有三品。或取色界眾同分已即般涅槃。是名第一。從是次後受天樂已方般涅槃。是名第二。復從此後入天法會乃般涅槃。是名第三。入法會已復經多時方般涅槃。是名生般。或減多壽方般涅槃。非創生時故名生般。如是所說與火星喻皆不相應。所以者何。以彼處行無差別故。又無色界亦應說有中般涅槃。由彼亦有壽量中間般涅槃故。然不說彼有中般者。如嗢拖南伽他中說。
總集眾聖賢 四靜慮各十 三無色各七 唯六謂非想
故彼所執皆是虛妄。若復不誦如是等經。無上法王久已滅度。諸大法將亦般涅槃。聖教支離已成多部。其于文義異執交馳。取捨任情於今轉盛。哀哉汝等固守愚迷違理拒教。可
傷之甚。諸有馮前理教為量。中有于彼實有極成。若爾云何契經中說造極惡業度使魔羅。現身顛墜無間地獄。此經意說。彼命未舍。地獄猛焰已燒其身。因此命終受彼中有。乘茲仍墮無間地獄。由彼惡業勢力增強。不待命終苦相已至。先受現受后受生受。何故經說。一類有情於五無間業作及增長已。無間必定生那落迦。此經意遮彼往異趣。及顯彼業定順生受。若但執文。應要具五方生地獄。非隨闕一。或餘業因便成大過。又言。無間生那落迦。應作即生不待身壞。或誰不許中有是生。那落迦名亦通中有。死有無間中有起時亦得名生。生方便故。經言無間生那落迦。不言爾時即是生有。若爾。經頌復云何通。如經頌言。
再生汝今過盛位 至衰將近琰魔王 欲往前路無資糧 求住中間無所止
若有中有。如何世尊言彼中間無有所止。此頌意顯彼於人中速歸磨滅無暫停義。或彼中有為至所生亦無暫停。行無礙故。寧知經意如此非余。汝復焉知。如余非此。二責既等。何乃偏徴。二釋于經並無違害。如何偏證中有是無。凡引證言理無異趣。此有異趣為證不成。
說一切有部俱舍論卷第八 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷第九
尊者世親造
【現代漢語翻譯】 現代漢語譯本： 傷害非常嚴重。所有以先前所建立的教義為衡量標準的事物，其中對於那些真實存在的、達到極致的事物。如果這樣，為何契經中說，造作極惡之業會使魔羅（Mara，惡魔）在活著的時候就顛倒墮入無間地獄（Avīci，佛教中最底層的地獄）？這部經的意思是說，那個人還沒死，地獄的猛烈火焰已經燒灼他的身體，因此命終后就承受中有（Antarābhava，死亡和投生之間的過渡狀態）。憑藉這個，仍然墮入無間地獄。由於那惡業的勢力增強，不等命終，痛苦的景像已經到來，先承受現世的果報，后承受來世的果報。為什麼經中說，一類有情造作並增長五無間業（Ānantarika-karma，五種最嚴重的罪業）后，必定無間地生於那落迦（Naraka，地獄）？這部經的意思是遮止他們往生到其他趣（Gati，輪迴的去處），並且顯示他們的業必定是順著來世受報。如果只是執著于字面意思，就應該要具足五種罪業才能生地獄，缺少任何一種或者有其他業因就會造成很大的過失。又說，無間生於那落迦，應該造作之後立刻就生，不等身體壞滅。或者誰不允許中有是生？那落迦這個名稱也通用於中有。死有（Cyuti-bhava，死亡的狀態）和中有生起的時候也可以稱為生，因為是生的方便。經中說無間生於那落迦，不是說那個時候就是生有（Upapatti-bhava，投生的狀態）。如果這樣，經中的偈頌又該如何解釋？如經頌所說：
『再生汝今過盛位，至衰將近琰魔王（Yama，地獄之王），
欲往前路無資糧，求住中間無所止。』
如果有中有，為何世尊說他們中間沒有停留之處？這首偈頌的意思是顯示他們在人世間迅速消亡，沒有停留的意義。或者他們的中有爲了到達所生之處也沒有停留，因為行進沒有阻礙。憑什麼知道經的意思是這樣而不是其他？你又憑什麼知道其他不是這樣？兩種責問既然相同，為何只責問我？兩種解釋對於經文都沒有違背，為何只證明中有是無？凡是引用的證據，道理上沒有不同的意義。這裡有不同的意義，作為證據不能成立。
《說一切有部俱舍論》卷第八
大正藏第29冊 No. 1558 《阿毗達磨俱舍論》
《阿毗達磨俱舍論》卷第九
尊者世親（Vasubandhu）造
English version: The injury is very severe. All things that are measured by the previously established teachings, among which are those that truly exist and have reached their ultimate state. If so, why does the scripture say that creating extremely evil karma causes Mara (evil one) to fall headlong into Avīci (the lowest hell in Buddhism) while still alive? The meaning of this scripture is that the person has not yet died, and the fierce flames of hell have already burned his body, so upon death, he experiences Antarābhava (the intermediate state between death and rebirth). Relying on this, he still falls into Avīci. Because the power of that evil karma is strengthened, the painful scenes arrive before death, first experiencing the retribution in this life, and then experiencing the retribution in the next life. Why does the scripture say that a certain type of sentient being, after creating and increasing the five Ānantarika-karma (the five gravest offenses), will certainly be born without interruption in Naraka (hell)? The meaning of this scripture is to prevent them from being reborn in other Gati (realms of rebirth), and to show that their karma is certainly in accordance with the retribution in the next life. If one only clings to the literal meaning, one should have all five offenses to be born in hell, and lacking any one of them or having other karmic causes would cause a great fault. Also, it is said that one is born without interruption in Naraka, one should be born immediately after creating the karma, without waiting for the body to decay. Or who does not allow Antarābhava to be a birth? The name Naraka also applies to Antarābhava. The moment of Cyuti-bhava (the state of death) and the arising of Antarābhava can also be called birth, because it is a means of birth. The scripture says that one is born without interruption in Naraka, but it does not say that at that time it is Upapatti-bhava (the state of rebirth). If so, how should the verses in the scripture be explained? As the verse in the scripture says:
'Rebirth, you have now passed the peak, approaching Yama (the king of hell) near decline,
Wanting to go forward, there is no provision, seeking to stay in the middle, there is no place to stop.'
If there is Antarābhava, why did the World Honored One say that there is no place for them to stay in the middle? The meaning of this verse is to show that they quickly perish in the human world, with no meaning of stopping. Or their Antarābhava has no stop to reach the place of rebirth, because the journey is unobstructed. How do you know that the meaning of the scripture is like this and not others? And how do you know that others are not like this? Since the two questions are the same, why only question me? The two explanations do not violate the scriptures, why only prove that Antarābhava is non-existent? All the evidence cited has no different meaning in principle. Here there is a different meaning, and it cannot be established as evidence.
《Abhidharma-kośa-śāstra》Volume 8 by Sarvāstivāda
T29, No. 1558 《Abhidharma-kośa-śāstra》
《Abhidharma-kośa-śāstra》Volume 9
Composed by Venerable Vasubandhu
【English Translation】 English version: The injury is very severe. All things that are measured by the previously established teachings, among which are those that truly exist and have reached their ultimate state. If so, why does the scripture say that creating extremely evil karma causes Mara (evil one) to fall headlong into Avīci (the lowest hell in Buddhism) while still alive? The meaning of this scripture is that the person has not yet died, and the fierce flames of hell have already burned his body, so upon death, he experiences Antarābhava (the intermediate state between death and rebirth). Relying on this, he still falls into Avīci. Because the power of that evil karma is strengthened, the painful scenes arrive before death, first experiencing the retribution in this life, and then experiencing the retribution in the next life. Why does the scripture say that a certain type of sentient being, after creating and increasing the five Ānantarika-karma (the five gravest offenses), will certainly be born without interruption in Naraka (hell)? The meaning of this scripture is to prevent them from being reborn in other Gati (realms of rebirth), and to show that their karma is certainly in accordance with the retribution in the next life. If one only clings to the literal meaning, one should have all five offenses to be born in hell, and lacking any one of them or having other karmic causes would cause a great fault. Also, it is said that one is born without interruption in Naraka, one should be born immediately after creating the karma, without waiting for the body to decay. Or who does not allow Antarābhava to be a birth? The name Naraka also applies to Antarābhava. The moment of Cyuti-bhava (the state of death) and the arising of Antarābhava can also be called birth, because it is a means of birth. The scripture says that one is born without interruption in Naraka, but it does not say that at that time it is Upapatti-bhava (the state of rebirth). If so, how should the verses in the scripture be explained? As the verse in the scripture says:
'Rebirth, you have now passed the peak, approaching Yama (the king of hell) near decline,
Wanting to go forward, there is no provision, seeking to stay in the middle, there is no place to stop.'
If there is Antarābhava, why did the World Honored One say that there is no place for them to stay in the middle? The meaning of this verse is to show that they quickly perish in the human world, with no meaning of stopping. Or their Antarābhava has no stop to reach the place of rebirth, because the journey is unobstructed. How do you know that the meaning of the scripture is like this and not others? And how do you know that others are not like this? Since the two questions are the same, why only question me? The two explanations do not violate the scriptures, why only prove that Antarābhava is non-existent? All the evidence cited has no different meaning in principle. Here there is a different meaning, and it cannot be established as evidence.
《Abhidharma-kośa-śāstra》Volume 8 by Sarvāstivāda
T29, No. 1558 《Abhidharma-kośa-śāstra》
《Abhidharma-kośa-śāstra》Volume 9
Composed by Venerable Vasubandhu
三藏法師玄奘奉 詔譯分別世品第三之二
當往何趣。所起中有形狀如何。頌曰。
此一業引故 如當本有形 本有謂死前 居生剎那后
論曰。若業能引當所往趣。彼業即招能往中有。故此中有若往彼趣。即如所趣當本有形。若爾於一狗等腹中容有五趣中有頓起。既有地獄中有現前。如何不能焚燒母腹。彼居本有亦不恒燒。如暫遊園。況在中有。設許能燒如不可見亦不可觸。以中有身極微細故。所難非理。諸趣中有雖居一腹非互觸燒。業所遮故。欲中有量雖如小兒年五六歲而根明利。菩薩中有如盛年時形量周圓具諸相好。故住中有將入胎時照百俱胝四大洲等。若爾何故菩薩母夢中見白象子來入己右脅。此吉瑞相非關中有。菩薩久舍傍生趣故。如訖栗枳王夢所見十事。
謂大象井麨 栴檀妙園林 小像二獼猴 廣堅衣斗諍
如是所夢。但表當來餘事先兆。非如所見。又諸中有從生門入。非破母腹而得入胎。故雙生者前小后大。法善現說復云何通。
白象相端嚴 具六牙四足 正知入母腹 寢如仙隱林
不必須通。非三藏故。諸諷頌言。或過實故。若必須通如菩薩母所見夢相。造頌無失。色界中有量圓滿如本有。與衣俱生。慚愧增故。菩薩中有亦與衣
【現代漢語翻譯】 現代漢語譯本 三藏法師玄奘（Tang Sanzang Xuanzang，唐代著名譯經師）奉詔翻譯《分別世品》第三之二
當往生何處？中有的形狀如何？頌文說：
『此一業引故，如當本有形，本有謂死前，居生剎那后。』
論述：如果業力能夠牽引眾生前往將要投生的去處，那麼這個業力就會招感能夠前往該處的中有。因此，這個中有如果前往那個去處，就會像那個去處將要獲得的本有之形。如果這樣，那麼在一個狗等的腹中，容許五趣（五道輪迴）的中有同時產生嗎？既然有地獄的中有出現，為什麼不能焚燒母腹呢？因為它們居住於本有之中，也不會一直焚燒，就像暫時遊玩花園一樣，更何況是在中有之中呢？即使允許能夠焚燒，也是不可見、不可觸碰的，因為中有的身體極其微細。所以，這個疑問是不合理的。各個趣的中有雖然居住在一個腹中，但不會互相觸碰焚燒，因為有業力的遮擋。欲界的中有，量度雖然像五六歲的小孩，但是根（感官）明利。菩薩的中有，像壯年時期一樣，形體量度周圓，具備各種相好。所以，安住于中有的菩薩，將要入胎的時候，能夠照亮百俱胝（數量單位，表示極大的數量）四大洲等。如果這樣，為什麼菩薩的母親在夢中見到白象子進入自己的右脅呢？這是吉祥的徵兆，與中有無關。菩薩早已捨棄了傍生趣（畜生道），就像訖栗枳王（Kilikiraj，印度古代國王）夢中所見的十件事一樣。
『謂大象井麨，栴檀妙園林，小像二獼猴，廣堅衣斗諍。』
像這樣的夢境，只是預示將來要發生的其他事情，並非如所見到的那樣。而且，各種中有是從生門進入，不是破開母腹而入胎的。所以，雙生子是先生的小，後生的大。法善現（Dharmasubhadra，人名）所說的，又該如何解釋呢？
『白象相端嚴，具六牙四足，正知入母腹，寢如仙隱林。』
不必須解釋通順。因為他不是三藏法師。那些諷誦的言辭，或許是誇大事實。如果必須解釋通順，就像菩薩的母親所見的夢境一樣，造頌就沒有過失。**中有的量度圓滿如本有，與衣服一同產生，因為慚愧心增長的緣故。菩薩的中有也與衣服一同產生。
【English Translation】 English version Tripiṭaka Master Xuanzang (Tang Sanzang Xuanzang, a famous translator of scriptures in the Tang Dynasty) translated by imperial order, Section 3.2 of 'Distinguishing the World'.
Where will one go after death? What is the form of the intermediate being (antarabhava)? The verse says:
'Due to the karma that leads, it resembles the form of the coming existence. The 'coming existence' refers to the state before death, immediately after the moment of birth.'
Commentary: If karma can lead beings to the destination they are to be reborn in, then that karma summons the intermediate being capable of going there. Therefore, if this intermediate being goes to that destination, it will resemble the form of the existence to be obtained there. If so, is it possible for the intermediate beings of the five realms (five paths of reincarnation) to arise simultaneously in the belly of a dog, etc.? Since an intermediate being of hell appears, why can't it burn the mother's womb? Because they reside in the 'coming existence,' they do not constantly burn, just like a temporary visit to a garden, let alone in the intermediate state. Even if it were allowed to burn, it would be invisible and untouchable because the body of the intermediate being is extremely subtle. Therefore, this question is unreasonable. Although the intermediate beings of various realms reside in one belly, they do not touch and burn each other because they are obstructed by karma. The intermediate being of the desire realm, although its size is like that of a five or six-year-old child, has sharp senses. The intermediate being of a Bodhisattva is like that of a person in their prime, with a complete and perfect form, possessing all auspicious marks. Therefore, when a Bodhisattva abiding in the intermediate state is about to enter the womb, it can illuminate a hundred kotis (a unit of measurement representing a very large number) of the four great continents, etc. If so, why did the Bodhisattva's mother see a white elephant entering her right side in a dream? This is an auspicious sign and has nothing to do with the intermediate being. The Bodhisattva had long abandoned the animal realm (Tiryagyoni-gati), just like the ten things seen in the dream of King Krki (Kilikiraj, an ancient Indian king).
'Namely, a large elephant, a well of parched grain, sandalwood, a wonderful garden, a small elephant, two monkeys, a wide and strong garment, and a dispute.'
Such dreams only foreshadow other things that will happen in the future, not as they are seen. Moreover, various intermediate beings enter through the birth canal, not by breaking open the mother's womb to enter the womb. Therefore, twins are born with the first being smaller and the second being larger. How can what Dharmasubhadra (a person's name) said be explained?
'The white elephant has a dignified appearance, with six tusks and four legs, consciously entering the mother's womb, sleeping like an immortal hidden in the forest.'
It does not necessarily need to be explained. Because he is not a Tripiṭaka master. Those laudatory words may be exaggerations. If it must be explained, it is like the dream seen by the Bodhisattva's mother, and there is no fault in making verses. **The size of the intermediate being is as complete as the 'coming existence,' and it is born with clothes because of the increase in shame. The intermediate being of a Bodhisattva is also born with clothes.
俱。鮮白苾芻尼由本願力故。彼於世世有自然衣。恒不離身隨時改變。乃至最後般涅槃時。即以此衣纏尸焚葬。所餘欲界中有無衣。由皆增長無慚愧故。所似本有其體是何。謂死有前生有後蘊。總說有體是五取蘊。于中位別分析為四。一者中有。義如前說。二者生有。謂于諸趣結生剎那。三者本有。除生剎那死前餘位。四者死有。謂最後念。次中有前。有色有情具足四有。若在無色中闕具三。已說形量。余義當辯。頌曰。
同凈天眼見 業通疾具根 無對不可轉 食香非久住 倒心趣欲境 濕化染香處 天首上三橫 地獄頭歸下
論曰。此中有身同類相見。若有修得極凈天眼。亦能得見。諸生得眼皆不能觀。以極細故。有餘師說。天中有眼具足能見。五趣中有。人鬼傍生地獄中有見四三二一。謂自下除上。一切通中業通最疾。𣣋虛自在是謂通義。通由業得名為業通。此通勢用速故名疾。中有具得最疾業通。上至世尊無能遮抑。以業勢力最強盛故。一切中有皆具五根。對謂對礙。此金剛等所不能遮故名無對。曾聞析破炎赤鐵團見於其中有蟲生故。應往彼趣中有已生。一切種力皆不能轉。謂不可令人中有沒余中有起。余類亦然。為往彼趣中有已起。但應往彼。定不往余。欲中有身資段食不。雖資
【現代漢語翻譯】 現代漢語譯本： 俱。（指與前文提及的種種條件相符）。鮮白苾芻尼（擁有鮮明、清白戒行的比丘尼）由於過去所發的誓願的力量，她在每一世都擁有天然的衣服，始終不離身，並且隨著時間改變款式。乃至到她最後般涅槃（完全的寂滅）的時候，就用這件衣服纏裹屍體進行焚燒埋葬。其餘欲界（指眾生有情慾和物質欲的世界）的中陰身（指死亡到投胎之間的過渡狀態）都是沒有衣服的，因為他們都增長了無慚愧之心。所說的『本有』，它的本體是什麼呢？指的是死有（死亡的瞬間）之前，生有（出生的瞬間）之後的蘊（構成生命的要素）。總的來說，『有』的本體是五取蘊（色、受、想、行、識五種構成痛苦的要素）。在其中，根據階段的不同，可以分析為四種：第一種是中有，意義如前文所說。第二種是生有，指的是在各個趣（輪迴的去處，如天道、人道等）結生（開始新的生命）的剎那（極短的時間）。第三種是本有，指的是除了結生的剎那和死亡之前的時刻之外的其餘時間。第四種是死有，指的是最後死亡的念頭。其次，在中陰身之前，有色（有形體的）有情（眾生）具足四有。如果在無色界（沒有物質形體的世界）中，就缺少生有、本有、死有中的一種或多種，只具足三種。以上已經說了形體和大小，其餘的意義應當辨析。頌詞說： 『同凈天眼見，業通疾具根， 無對不可轉，食香非久住， 倒心趣欲境，濕化染香處， 天首上三橫，地獄頭歸下。』 論曰：這種中陰身，同類的眾生可以互相看見。如果有人修得了極其清凈的天眼（一種超自然的能力），也能看見。那些生來就有的天眼都不能看見，因為中陰身極其微細。有其他論師說，天道的中陰身的天眼具足，能夠看見五趣（天、人、阿修羅、地獄、餓鬼、畜生）的中陰身。人、鬼、傍生（畜生）、地獄的中陰身份別能看見四、三、二、一趣的中陰身，這是從自己往下除去上面的趣。一切神通之中，業通（由業力產生的神通）最快。𣣋虛自在，這就是神通的意義。神通由業力而得，所以叫做業通。這種神通的勢頭和作用非常迅速，所以叫做疾。中陰身具有最快的業通，上至世尊（佛陀）也無法遮擋和抑制，因為業力的勢力最強盛。一切中陰身都具有五根（眼、耳、鼻、舌、身）。對，指的是對礙，這種力量是金剛等都不能遮擋的，所以叫做無對。曾經聽說過剖析燒得通紅的鐵塊，看見其中有蟲子產生，這說明應當前往那個趣的中陰身已經產生。一切力量都不能轉移它，也就是說，不能令人這個中陰身消失，而讓另一個中陰身產生，其他的種類也是這樣。爲了前往那個趣，中陰身已經產生，就應當前往那裡，一定不會前往其他地方。欲界的中陰身需要依靠食物嗎？雖然需要依靠食物
【English Translation】 English version: Accompanied by (referring to the conditions mentioned earlier). The Śvetavastrī Bhikṣuṇī (a nun with bright and pure precepts), due to the power of her past vows, possesses natural garments in every lifetime. These garments never leave her body and change styles with time. Even at the time of her final Parinirvana (complete extinction), her body is wrapped and cremated with these garments. The remaining intermediate beings (referring to the transitional state between death and rebirth) in the desire realm (referring to the world of beings with desires for both sensual pleasures and material possessions) are without clothing because they have increased their lack of shame. What is the 'original existence' that is spoken of? It refers to the aggregates (the elements that constitute life) before the death existence (the moment of death) and after the birth existence (the moment of birth). Generally speaking, the substance of 'existence' is the five aggregates of clinging (form, feeling, perception, mental formations, and consciousness, which are the five elements that constitute suffering). Among them, according to the different stages, it can be analyzed into four types: The first is the intermediate existence, the meaning of which is as described earlier. The second is the birth existence, which refers to the moment of conception (the beginning of a new life) in various destinies (the places of reincarnation, such as the heavenly realm, the human realm, etc.). The third is the original existence, which refers to the time other than the moment of conception and the moment before death. The fourth is the death existence, which refers to the last thought of death. Next, before the intermediate being, sentient beings with form (those with physical bodies) possess all four existences. If they are in the formless realm (a world without physical form), they lack one or more of the birth existence, original existence, and death existence, possessing only three. The shape and size have been discussed above, and the remaining meanings should be analyzed. The verse says: 'Seen by the pure divine eye, swift with karmic power and possessing roots, Unopposed and unchangeable, feeding on scents and not dwelling long, With inverted mind heading towards the realm of desire, in moisture and transformation, dwelling in fragrant places, The head of the heavenly being is upward with three horizontal lines, the head of the hell being returns downward.' The treatise says: Intermediate beings of the same kind can see each other. If someone has cultivated an extremely pure divine eye (a supernatural ability), they can also see them. Those who are born with divine eyes cannot see them because intermediate beings are extremely subtle. Some other teachers say that the divine eye of the intermediate being of the heavenly realm is complete and can see the intermediate beings of the five destinies (heaven, human, asura, hell, hungry ghost, animal). The intermediate beings of humans, ghosts, animals, and hell can see the intermediate beings of four, three, two, and one destinies respectively, which is to remove the destinies above oneself. Among all supernatural powers, karmic power (supernatural power arising from karma) is the fastest. 𣣋freedom in emptiness, this is the meaning of supernatural power. Supernatural power is obtained through karma, so it is called karmic power. The momentum and effect of this supernatural power are very rapid, so it is called swift. The intermediate being possesses the fastest karmic power, and even the World Honored One (Buddha) cannot block or suppress it, because the power of karma is the strongest. All intermediate beings possess the five roots (eye, ear, nose, tongue, body). Opposition refers to obstruction, and this power cannot be blocked even by vajras (diamond), so it is called unopposed. It has been heard that when dissecting a red-hot iron block, insects were seen to be produced within it, which indicates that the intermediate being that should go to that destiny has already arisen. All powers cannot transfer it, that is, one cannot make this intermediate being disappear and another intermediate being arise. The same is true for other kinds. In order to go to that destiny, the intermediate being has already arisen, so it should go there and will definitely not go elsewhere. Does the intermediate being of the desire realm need to rely on food? Although it needs to rely on food,
段食然細非粗。其細者何。謂唯香氣。由斯故得健達縛名。諸字界中義非一故。而音短者如設建途及羯建途。略故無過。諸少福者唯食惡香。其多福者好香為食。如是中有為住幾時。大德說言。此無定限。生緣未閤中有恒存。由彼命根非別業引。與所趣人等眾同分一故。若異此者中有命根最後滅時應立死有。設有肉聚等妙高山。至夏雨時變成蟲聚。應言諸中有漸待此時。為說從何方頓來至此。雖無經論誠文判釋。然依正理應作是言。有雜類生數無邊際貪著香味壽量短促。彼諸有情因嗅此氣貪香味故俱時命終。由愛覺先感蟲身業同時於此受細蟲身。或多有情應俱生此。多緣未合住中有中。今遇多緣方頓生此。應俱生者定不異時。如有能招轉輪王業。要至人壽八萬歲時或過此時方頓與果。非於餘位。此亦應然。故世尊言。諸有情類業果差別不可思議。尊者世友言。此極多七日。若生緣未合。便數死數生。有餘師言。極七七日。毗婆沙說。此住少時。以中有中樂求生有故非久住。速往結生。其有生緣未即和合。若定此處此類應生。業力即令此緣和合。若非定托此和合緣。便即寄生余處余類。有說轉受相似類生。且如家牛及狗熊馬欲增次屬夏秋冬春。野牛野干羆驢無定。前四中有若不遇時。如次轉生后四同類。豈不中有必無與
【現代漢語翻譯】 現代漢語譯本： 段食：然細非粗。其細者何？謂唯香氣。因此，他們被稱為健達縛（Gandharva，一種天神）。諸字界中，意義並非單一，而音短促的，如設建途（Sakratu）和羯建途（Kakratu）。省略是爲了避免冗長。那些福報淺薄的人只能食用惡臭的香氣，而那些福報深厚的人則以美好的香氣為食。像這樣，中有（Antarabhava，中陰身）會停留多久呢？大德們說，這沒有固定的期限。如果出生的因緣沒有聚合，中有就會一直存在，因為他們的命根不是由個別的業力所牽引，而是與所要投生的人道眾生具有相同的共業。如果不是這樣，那麼中有命根最後滅亡的時候，就應該建立死有（Cyuti）。假設有一座像肉聚一樣的高山，到了夏季雨季時變成了蟲子的聚集地，那麼應該說諸中有逐漸等待這個時候嗎？雖然沒有明確的經論來解釋，但依據正理，應該這樣說：有雜類眾生的數量是無邊無際的，他們貪戀香味，壽命短暫。這些有情因為嗅到這種氣味，貪戀香味，所以同時命終。由於愛執的覺知先於蟲身業，所以同時在這裡接受細小的蟲身。或者許多有情應該同時生在這裡。許多因緣沒有聚合，停留在中有之中，現在遇到許多因緣才突然生在這裡。應該同時出生的，一定不會在不同的時間。例如，如果有能夠招感轉輪王果報的業力，一定要等到人的壽命達到八萬歲時，或者超過這個時間，才能突然給予果報，而不是在其他時候。這也應該是這樣。所以世尊說，諸有情類的業果差別是不可思議的。尊者世友（Vasumitra）說，最多七天。如果出生的因緣沒有聚合，就會多次死亡，多次出生。有其他老師說，最多七個七天。毗婆沙（Vibhasa）說，中有停留的時間很短，因為中有眾生渴望出生，所以不會停留太久，會迅速前往結生。如果出生的因緣沒有立即和合，如果註定要在此處此類眾生中出生，業力就會使這個因緣和合。如果不是註定要依託這個和合的因緣，就會立即寄生在其他地方的其他種類中。有人說會轉生到相似的種類中。例如，家牛、狗、熊、馬的繁殖依次屬於夏、秋、冬、春，而野牛、野干、羆、驢則沒有固定的時間。前四種中有，如果不遇到合適的時機，就會依次轉生為后四種同類。難道中有一定不會與……
【English Translation】 English version: Segmented food: It is subtle, not coarse. What is subtle? It refers only to fragrance. Because of this, they are called Gandharvas (a type of celestial being). Among the realms of letters, the meaning is not singular, and short sounds such as Sakratu and Kakratu. Omission is to avoid redundancy. Those with little merit only eat foul-smelling fragrances, while those with great merit eat pleasant fragrances. How long does the Antarabhava (intermediate state) last? The great masters say that there is no fixed limit. If the conditions for birth have not come together, the Antarabhava will persist, because their life force is not drawn by individual karma, but shares the same common karma with the beings they are destined to be born among. If this were not the case, then when the life force of the Antarabhava finally ceases, the Cyuti (death) should be established. Suppose there is a mountain like a mass of flesh, which turns into a swarm of insects during the summer rainy season, should it be said that the Antarabhava gradually wait for this time? Although there are no explicit scriptures to explain this, according to reason, it should be said that there are countless mixed-species beings who are greedy for fragrance and have short lifespans. These sentient beings, because they smell this scent and are greedy for fragrance, die at the same time. Because the awareness of attachment precedes the karma of the insect body, they simultaneously receive a subtle insect body here. Or many sentient beings should be born here at the same time. Many conditions have not come together, staying in the Antarabhava, and now they suddenly come to be born here when they encounter many conditions. Those who should be born at the same time will certainly not be at different times. For example, if there is karma that can attract the result of a Chakravartin (wheel-turning king), it must wait until the human lifespan reaches 80,000 years, or beyond this time, to suddenly give the result, not at other times. This should also be the case. Therefore, the World Honored One said that the differences in the karmic results of sentient beings are inconceivable. Venerable Vasumitra said that it is at most seven days. If the conditions for birth have not come together, they will die and be born many times. Other teachers say that it is at most seven times seven days. The Vibhasa says that the Antarabhava stays for a short time, because the beings in the Antarabhava are eager to be born, so they will not stay for too long and will quickly go to rebirth. If the conditions for birth do not immediately come together, if it is destined to be born here among this kind of beings, the power of karma will make this condition come together. If it is not destined to rely on this harmonious condition, they will immediately parasitize in other places and other species. Some say they will be reborn into similar species. For example, the breeding of domestic cattle, dogs, bears, and horses belongs to summer, autumn, winter, and spring in sequence, while wild cattle, jackals, bears, and donkeys do not have a fixed time. If the first four types of Antarabhava do not encounter the right time, they will be reborn into the latter four similar types in sequence. Is it not certain that the Antarabhava will not...
生眾同分別。一業引故。如何可言轉受相似。
如是中有為至所生。先起倒心馳趣欲境。彼由業力所起眼根雖住遠方能見生處父母交會而起倒心。若男緣母起于男欲。若女緣父起于女欲。翻此緣二俱起瞋心。故施設論有如是說。時健達縛於二心中隨一現行。謂愛或恚。彼由起此二種倒心。便謂己身與所愛合。所憎不凈泄至胎時。謂是已有便生喜慰。從茲蘊厚中有便沒生有起已名已結生。若男處胎依母右脅向背蹲坐。若女處胎依母左脅向腹而住。若非男女住母胎時。隨所起貪如應而住。必無中有非女非男。以中有身必具根故。由處中有或女或男故入母胎隨應而住。后胎增長或作不男。於此義中復應思擇。為由業力精血大種即成根依。為業別生根依大種依精血住。有言。精血即成根依謂前無根中有俱滅。後有根者無間續生。如種與芽滅生道理。由斯初位名羯剌藍。亦妙順成此經文句。父母不凈生羯剌藍。又告苾芻。汝等長夜執受血滴增羯吒私。有餘師言。別生大種。如依葉糞別有蟲生。不凈聚中生羯剌藍。故說父母不凈生羯剌藍。故與彼經無相違失。如是且說胎卵二生。余隨所應今次當說。若濕生者染香故生。謂遠嗅知生處香氣便生愛染往彼受生。隨業所應香有凈穢。若化生者染處故生。謂遠觀知當所生處。便生愛
【現代漢語翻譯】 現代漢語譯本： 眾生的出生方式各有不同，這是因為各自所造的業力不同所導致的。如果都是同一種業力牽引，那又怎麼能說轉世受生是相似的呢？
像這樣，中陰身在趨向投生之處時，首先會生起顛倒之心，奔向自己所貪戀的境界。由於業力的作用，他所擁有的眼根即使身處遠方，也能看到將要出生的處所，以及父母交合的景象，從而生起顛倒之心。如果是男性，則會對母親產生強烈的慾望；如果是女性，則會對父親產生強烈的慾望。與此相反，如果對父母雙方都生起嗔恨之心。《施設論》中這樣描述：此時，健達縛（gandharva，即中陰身）心中，愛或嗔的其中一種情緒會佔據主導。由於生起這兩種顛倒之心，中陰身會誤以為自己與所愛之人結合，並對所憎惡的不凈之物泄入胎中感到欣喜，認為那是屬於自己的。從此，蘊積增厚，中陰身便會消失，新的生命開始，這被稱為『結生』。如果是男性，在胎中會依附於母親的右側，背向外蹲坐；如果是女性，則會依附於母親的左側，面向腹部而住。如果不是男性也不是女性，在母親的胎中，則會根據所產生的貪愛而安住。絕對不會有中陰身既非男也非女的情況，因為中陰身一定具備完整的根（感官）。正因為中陰身有男女性別之分，所以進入母胎後會根據相應的性別而安住。之後，胎兒逐漸成長，或者會變成不男之人（雙性人）。
關於這一點，還應該進一步思考：是由業力使精血和大種直接形成根依（感官的依處），還是業力另外產生根依和大種，然後根依和大種再依附於精血而住？有人認為，精血直接形成根依，也就是說，之前的無根中陰身消滅后，緊接著就產生了有根的後有，這就像種子和幼芽之間滅生相續的道理一樣。因此，最初的階段被稱為『羯剌藍』（kalala，凝滑）。這也巧妙地順應了經文的語句：父母的不凈之物產生羯剌藍。佛陀還告訴比丘們：你們長夜執受血滴，增長羯吒私（arbuda，皰）。還有一些論師認為，大種是另外產生的，就像依靠樹葉和糞便會另外產生蟲子一樣，在不凈的聚集物中產生羯剌藍。所以說父母的不凈之物產生羯剌藍，這樣與之前的經文就沒有衝突了。以上只是說明了胎生和卵生兩種情況，接下來將根據具體情況說明其餘的出生方式。如果是濕生，則是因為貪染香氣而產生。也就是說，遠遠地聞到出生之處的香氣，便會產生貪愛，前往那裡受生。根據業力的不同，香氣有清凈和污穢之分。如果是化生，則是因為貪染處所而產生。也就是說，遠遠地看到將要出生的處所，便會產生貪愛。
【English Translation】 English version: Beings are born in different ways due to the different karmas they have accumulated. If it were all due to the same karma, how could we say that rebirth is similar?
Thus, when the antarabhava (intermediate being) approaches the place of rebirth, it first arises with a distorted mind, rushing towards the object of its desire. Due to the force of karma, the eye faculty it possesses, even from afar, can see the place of birth and the parents' union, thus giving rise to a distorted mind. If it is a male, it will have a strong desire for the mother; if it is a female, it will have a strong desire for the father. Conversely, if hatred arises towards both parents, the Śāsanaprasthāna describes it thus: At this time, either love or hatred dominates the mind of the gandharva (antarabhava). Due to arising these two distorted minds, the antarabhava mistakenly believes it is uniting with the loved one and rejoices at the impure substance being discharged into the womb, thinking it belongs to itself. From then on, the aggregates accumulate, and the antarabhava disappears, and a new life begins, which is called 'rebirth'. If it is a male, it will attach to the mother's right side in the womb, squatting with its back facing outwards; if it is a female, it will attach to the mother's left side, facing the abdomen. If it is neither male nor female, it will reside in the mother's womb according to the greed that arises. There is absolutely no antarabhava that is neither male nor female, because the antarabhava must possess complete faculties (senses). Precisely because the antarabhava has male or female gender, it enters the womb and resides according to the corresponding gender. Afterwards, the fetus gradually grows, or it may become a non-male (hermaphrodite).
Regarding this, it should be further considered: Is it that karma directly causes the sperm and blood and the great elements to form the root-basis (the basis of the senses), or does karma separately produce the root-basis and the great elements, and then the root-basis and the great elements rely on the sperm and blood? Some argue that the sperm and blood directly form the root-basis, meaning that the previous rootless antarabhava disappears, and immediately the rooted subsequent existence arises, just like the principle of the arising and ceasing between a seed and a sprout. Therefore, the initial stage is called 'kalala' (coagulation). This also subtly accords with the words of the sutra: the parents' impure substance produces kalala. The Buddha also told the monks: you have long held onto drops of blood, increasing arbuda (blister). Some other teachers believe that the great elements are produced separately, just as insects are produced relying on leaves and dung, kalala is produced in an impure gathering. Therefore, it is said that the parents' impure substance produces kalala, so there is no conflict with the previous sutra. The above only explains the two cases of womb-born and egg-born, and next, the remaining modes of birth will be explained according to the specific circumstances. If it is moisture-born, it is produced because of greed for fragrance. That is, smelling the fragrance of the place of birth from afar, it will generate greed and go there to be born. According to the different karmas, the fragrance is either pure or impure. If it is transformation-born, it is produced because of greed for the place. That is, seeing the place of birth from afar, it will generate greed.
染往彼受生。隨業所應處有凈穢。豈于地獄亦生愛染。由心倒故起染無失。謂彼中有。或見自身冷雨寒風之所逼切。見熱地獄火焰熾然。情欣暖觸投身於彼。或見自身熱風盛火之所逼害。見寒地獄心欲清涼投身於彼。先舊諸師作如是說。由見先造感彼業時己身伴類馳往赴彼。又天中有首正上升如從坐起。人鬼傍生中有行相還如人等。地獄中有頭下足上顛墜其中。故伽他說。
顛墜于地獄 足上頭歸下 由譭謗諸仙 樂寂修苦行
前說倒心入母胎藏。一切中有皆定爾耶。不爾。經言。入胎有四。其四者何。頌曰。
一于入正知 二三兼住出 四於一切位 及卵恒無知 前三種入胎 謂輪王二佛 業智俱勝故 如次四餘生
論曰。有諸有情。多集福業勤修念慧。故死生時念力所持正知無亂。于中或有正知入胎。或有正知住胎兼入。或正知出兼知入住。兼言為顯后必帶前。有諸有情福智俱少。入住出位皆不正知。入不正知住出必爾。順結頌法故逆說四。諸卵生者入胎等位皆恒無知。如何卵生從卵而出言入胎藏。以卵生者先必入胎。或據當來名卵生者。如契經說造作有為。世間亦言煮飯磨麨故說卵生入胎無失。云何三位正不正知。且諸有情若福微薄入母胎位起倒想解。見大風雨毒熱
【現代漢語翻譯】 現代漢語譯本： 染著於此，便會受生。根據業力所應，所處之地有凈有穢。難道在地獄中也會產生愛染嗎？由於心顛倒的緣故，產生染著並沒有過失。所謂『中有』（Antarabhava，指死亡到再次投胎之間的過渡期），有時會看到自身被冷雨寒風所逼迫，見到熱地獄火焰熾盛，心中欣求溫暖的觸感，便投身於其中。有時會看到自身被熱風盛火所逼害，見到寒地獄，心中想要清涼，便投身於其中。先前的老法師們是這樣說的：由於見到先前造作的、感得彼業之時，自己的同伴們奔赴那裡。又有天『中有』（Antarabhava）頭向上升，就像從座位上站起來一樣。人、鬼、傍生『中有』（Antarabhava）的形態還和人等一樣。地獄『中有』（Antarabhava）頭朝下腳朝上，顛倒墜入其中。所以伽他（Gatha，偈頌）說：
『顛墜于地獄，足上頭歸下，由譭謗諸仙，樂寂修苦行。』
前面所說的顛倒心進入母親的胎藏，一切『中有』（Antarabhava）都是這樣嗎？不是的。經中說：入胎有四種情況。這四種情況是什麼呢？頌說：
『一于入正知，二三兼住出，四於一切位，及卵恒無知，前三種入胎，謂輪王二佛，業智俱勝故，如次四餘生。』
論中說：有些有情，積聚了很多福德，勤奮地修習念慧，所以在死亡和出生的時候，念力保持正知而沒有錯亂。其中或者有正知入胎的，或者有正知住胎兼入胎的，或者有正知出胎兼知入胎和住胎的。『兼』字是爲了表明後者必定帶有前者。有些有情福德和智慧都很少，在入胎、住胎、出胎的各個階段都不能保持正知。入胎時不能保持正知，住胎和出胎時必定也是如此。爲了順應偈頌的結構，所以倒過來說這四種情況。那些卵生動物，在入胎等各個階段都是一直沒有知覺的。既然是卵生，從卵中而出，為什麼說入胎藏呢？因為卵生動物必定先要入胎。或者根據將來的情況，稱之為卵生動物。就像契經中說『造作有為』一樣，世俗也說『煮飯磨面』，所以說卵生入胎並沒有過失。這三種情況的正知和不正知是怎樣的呢？如果有些有情福德微薄，在進入母親胎位的時候，會產生顛倒的理解，看到大風雨和劇烈的毒熱。
【English Translation】 English version: Being attached to that, one will be reborn. According to the karma, the place of existence is either pure or impure. Could it be that one also develops attachment in hell? Because of the mind's inversion, arising attachment is not a fault. The 'Antarabhava' (intermediate state between death and rebirth) sometimes sees itself being oppressed by cold rain and wind, and upon seeing the blazing flames of the hot hells, it desires the sensation of warmth and throws itself into it. Sometimes it sees itself being harmed by hot winds and intense fire, and upon seeing the cold hells, it desires coolness and throws itself into it. The old masters of the past said it this way: because one sees one's companions rushing to the place where one's previously created karma is experienced. Furthermore, the 'Antarabhava' (intermediate state) of a deva (god) ascends headfirst, as if rising from a seat. The appearance of the 'Antarabhava' (intermediate state) of humans, ghosts, and animals is similar to that of humans. The 'Antarabhava' (intermediate state) of hell beings falls headfirst, upside down, into it. Therefore, the Gatha (verse) says:
'Falling into hell, feet up, head down, due to slandering the sages, who delight in solitude and practice asceticism.'
Earlier, it was said that the inverted mind enters the mother's womb. Is this the case for all 'Antarabhava' (intermediate states)? No. The sutra says that there are four ways of entering the womb. What are these four? The verse says:
'One knows entering, two and three know dwelling and exiting, four in all states, and eggs are always without knowledge. The first three enter the womb, referring to a Wheel-Turning King and two Buddhas, because their karma and wisdom are superior, the remaining beings are the fourth.'
The treatise says: Some sentient beings accumulate much merit and diligently cultivate mindfulness and wisdom. Therefore, at the time of death and birth, their mindfulness is maintained, and they are not confused. Among them, some enter the womb with right knowledge, some dwell in the womb with right knowledge and also enter with right knowledge, and some exit with right knowledge and also know entering and dwelling. The word 'also' indicates that the latter necessarily includes the former. Some sentient beings have little merit and wisdom, and they do not have right knowledge in the stages of entering, dwelling, and exiting the womb. If one does not have right knowledge when entering the womb, one certainly does not have it when dwelling and exiting. To follow the structure of the verse, the four are stated in reverse order. Those born from eggs are always without knowledge in all stages of entering the womb, etc. Since they are born from eggs and emerge from the egg, why is it said that they enter the womb? Because those born from eggs must first enter the womb. Or, they are called egg-born based on their future state. Just as the sutra says 'created and conditioned,' and the world also says 'cooking rice and grinding flour,' so it is not a fault to say that egg-born beings enter the womb. What is the nature of right knowledge and lack of right knowledge in these three stages? If some sentient beings have little merit, they will have an inverted understanding when entering the mother's womb, seeing great wind, rain, and intense heat.
嚴寒或大軍眾聲威亂逼。遂見自入密草稠林葉窟茅廬投樹墻下。住時見已住在此中。出位見身從此處出。若福增多入母胎位起倒想解。自見己身入妙園林升花臺殿居勝床等。住出如前。是謂三時不正知者。若於三位皆能正知。于入等時無倒想解。謂入胎位知自入胎。住出胎時自知住出。又別顯示四入胎者。且前三種謂轉輪王獨覺大覺。如其次第。初入胎者。謂轉輪王。入位正知非住非出。二入胎者。謂獨勝覺。入住正知非於出位。三入胎者。謂無上覺。入住出位皆能正知。此初三人以當名顯。何緣如是三品不同。由業智俱如次勝故。第一業勝。謂轉輪王宿世曾修廣大福故。第二智勝。謂獨勝覺久習多聞。勝思擇故。第三俱勝。謂無上覺。曠劫修行勝福智故。除前三種余胎卵生福智俱劣合成第四。此中外道執我者言。若許有情轉趣余世。即我所執有我義成。今為遮彼。頌曰。
無我唯諸蘊 煩惱業所為 由中有相續 入胎如燈焰 如引次第增 相續由惑業 更趣于余世 故有輪無初
論曰。汝等所執我為何相。能捨此蘊能續余蘊。內用士夫此定非有如色眼等不可得故。世尊亦言。有業有異熟作者不可得。謂能捨此蘊及能續余蘊。唯除法假。法假謂何。依此有彼有。此生故彼生。廣說緣起。若爾
【現代漢語翻譯】 現代漢語譯本：在嚴寒或大軍喧囂的威脅下，便會看到自己進入密草叢生的樹林、葉窟或茅屋，或者投身於樹墻之下。居住時，會覺得自己一直住在這裡。離開時，會覺得自己是從這裡出去的。如果福報增多，進入母胎時，就會產生顛倒的妄想。會看到自己進入美妙的園林，登上鮮花裝飾的臺殿，居住在華麗的床榻上等等。居住和離開的情況與之前類似。這被稱為『三時不正知』。如果在這三種狀態下都能保持正知，在進入等狀態時就不會產生顛倒的妄想。也就是說，進入胎位時，知道自己正在入胎；居住和離開胎位時，也清楚地知道自己正在居住和離開。另外，還特別說明了四種入胎的情況。前面三種是指轉輪王（Chakravartin，統治世界的理想君主）、獨覺（Pratyekabuddha，獨自證悟的覺者）和大覺（Sammasambuddha，圓滿覺悟的佛陀），按照他們的次第。第一種入胎者，是轉輪王，入胎時有正知，但居住和離開時沒有。第二種入胎者，是獨覺，入胎和居住時有正知，但在離開時沒有。第三種入胎者，是無上覺，入胎、居住和離開時都能保持正知。這前三種人以他們的名號來彰顯。為什麼會有這三種不同的品級呢？這是由於業和智慧的殊勝程度不同所致。第一種是業殊勝，即轉輪王前世曾修習廣大的福報。第二種是智慧殊勝，即獨覺長期學習和聽聞，善於思索和抉擇。第三種是業和智慧都殊勝，即無上覺在漫長的劫數中修行殊勝的福報和智慧。除了前面三種之外，其餘的胎生和卵生眾生，福報和智慧都比較差，合成了第四種。這裡，外道中執著于『我』的人說，如果允許有情（sentient beings，有情識的生命）轉移到其他世界，那麼我所執著的『我』的意義就成立了。現在爲了駁斥他們，頌文說： 『無我唯諸蘊，煩惱業所為，由中有相續，入胎如燈焰，如引次第增，相續由惑業，更趣于余世，故有輪無初。』 論曰：你們所執著的『我』是什麼樣的？是能夠捨棄這個蘊（skandha，構成個體的要素，如色、受、想、行、識）並延續到其他蘊的嗎？內在的能動者（士夫，purusha）是絕對不存在的，就像顏色和眼睛一樣，是不可得的。世尊（Bhagavan，佛陀的尊稱）也說過：『有業，有異熟（vipaka，果報），但作者是不可得的。』也就是說，能夠捨棄這個蘊並延續到其他蘊的『作者』是不可得的，除非是法假（dharmaprajnapti，名言安立）。法假是什麼呢？就是『依此有彼有，此生故彼生』，廣泛地闡述緣起（pratityasamutpada， dependent origination，緣起）的道理。如果這樣的話……
【English Translation】 English version: When threatened by severe cold or the clamorous might of a great army, one sees oneself entering dense grassy forests, leaf-huts, or thatched cottages, or taking refuge under tree walls. While dwelling there, one perceives oneself as having always resided in that place. Upon leaving, one sees oneself as departing from that very spot. If one's merit increases, upon entering the mother's womb, distorted perceptions arise. One sees oneself entering beautiful gardens, ascending flower-adorned platforms, and dwelling on magnificent beds, and so forth. The experiences of dwelling and departing are similar to those described earlier. This is called 'improper knowledge at the three times.' If one maintains proper knowledge in all three states, no distorted perceptions arise during the entering, etc. That is, upon entering the womb, one knows that one is entering the womb; upon dwelling in and departing from the womb, one clearly knows that one is dwelling in and departing from it. Furthermore, four types of entering the womb are specifically distinguished. The first three refer to the Chakravartin (wheel-turning king, an ideal monarch who rules the world), the Pratyekabuddha (a solitary Buddha, one who attains enlightenment on their own), and the Sammasambuddha (a fully enlightened Buddha), in that order. The first type of womb-enterer is the Chakravartin, who has proper knowledge upon entering, but not upon dwelling or departing. The second type is the Pratyekabuddha, who has proper knowledge upon entering and dwelling, but not upon departing. The third type is the Unsurpassed Buddha, who has proper knowledge upon entering, dwelling, and departing. These first three are distinguished by their respective titles. Why are there these three different grades? It is because their karma and wisdom are superior in that order. The first is superior in karma, as the Chakravartin has cultivated vast merit in past lives. The second is superior in wisdom, as the Pratyekabuddha has long practiced extensive learning and is skilled in contemplation and discernment. The third is superior in both, as the Unsurpassed Buddha has cultivated superior merit and wisdom over countless eons. Apart from the first three, the remaining viviparous and oviparous beings are inferior in both merit and wisdom, forming the fourth type. Here, those heretics who cling to the 'self' say, 'If it is allowed that sentient beings (beings with consciousness) transmigrate to other worlds, then the meaning of the 'self' that I cling to is established.' Now, to refute them, the verse says: 'Without a self, only the aggregates (skandhas, the components of an individual, such as form, feeling, perception, volition, and consciousness) exist, caused by afflictions and karma. Through the intermediate state (antarabhava), continuity occurs, entering the womb like a lamp flame. Like drawing it out in succession, it increases. Continuity is due to delusion and karma, further proceeding to other worlds; therefore, there is a cycle without a beginning.' The treatise says: What is the nature of the 'self' that you cling to? Is it that which can abandon this aggregate and continue to other aggregates? An internal agent (purusha) absolutely does not exist, just as color and the eye are unobtainable. The Blessed One (Bhagavan, an honorific for the Buddha) also said: 'There is karma, there is result (vipaka), but the agent is unobtainable.' That is, the 'agent' that can abandon this aggregate and continue to other aggregates is unobtainable, except as a nominal designation (dharmaprajnapti). What is a nominal designation? It is 'when this exists, that exists; when this arises, that arises,' extensively explaining the principle of dependent origination (pratityasamutpada). If that is the case...
何等我非所遮。唯有諸蘊。謂唯于蘊假立我名非所遮遣。若爾應許諸蘊即能從此世間轉至余世。蘊剎那滅于輪轉無能。數習煩惱業所為故。令中有蘊相續入胎。譬如燈焰雖剎那滅。而能相續轉至余方。諸蘊亦然。名轉無失。故雖無我而由惑業諸蘊相續入胎義成。如業所引次第轉增諸蘊相續。復由煩惱業力所為轉趣余世。謂非一切所引諸蘊增長相續修促量齊。引壽業因有差別故。隨能引業勢力增徴。齊爾所時次第增長。云何次第。如聖說言。
最初羯剌藍 次生頞部曇 從此生閉尸 閉尸生鍵南 次缽羅奢佉 后發毛爪等 及色根形相 漸次而轉增
謂母腹中分位有五。一羯剌藍位。二頞部曇位。三閉尸位。四鍵南位。五缽羅奢佉位。此胎中箭漸次轉增。乃至色根形相滿位。由業所起異熟風力轉胎中箭令趣產門。如強糞團過量閟澀。從此轉墮劇苦難任。其母或時威儀飲食執作過分。或由其子宿罪業力死於胎內。時有女人或諸醫者。妙通產法善養嬰兒。溫以穌油睒未梨汁用涂其手執小利刀。內如糞坑最極猥賤雜穢充塞。黑闇所居無量千蟲之所依止。常流惡汁恒須對治。精血垢膩潰爛臭滑。不凈流溢鄙穢叵觀。穿漏薄皮以覆其上。宿業所引。身瘡孔中分解肢節牽出于外。然此胎子乘宿所為順后受業
【現代漢語翻譯】 現代漢語譯本： 什麼是我所不遮止的呢？唯有諸蘊（skandha，構成個體經驗的五種要素：色、受、想、行、識）。也就是說，僅僅在諸蘊上假立『我』這個名稱，這並非是我所要遮遣的。如果這樣，就應該允許諸蘊能夠從這個世界轉移到另一個世界。然而，諸蘊是剎那生滅的，自身沒有能力進行輪迴，而是因為長期串習的煩惱和業力的作用，使得中有的諸蘊相續不斷地進入母胎。這就像燈焰雖然剎那熄滅，卻能相續不斷地轉移到其他地方一樣，諸蘊也是如此。因此，僅僅是名稱的轉移並沒有過失。所以，即使沒有『我』，也能通過惑和業的作用，使得諸蘊相續不斷地進入母胎，這個道理是成立的。就像由業力所牽引，次第增長的諸蘊相續，又由於煩惱和業力的作用，轉移到其他世界一樣。但這並非所有業力所牽引的諸蘊都以相同的速度增長和相續，其壽命的長短和數量都是一樣的，因為牽引壽命的業因存在差別。隨著能夠牽引的業力勢力增強，就在相應的時間內次第增長。什麼是次第呢？正如聖者所說： 『最初是羯剌藍（kalala，受精卵），其次是頞部曇（arbuda，凝結期）， 從此產生閉尸（peshi，肉團期），閉尸產生鍵南（ghana，凝固期）， 然後是缽羅奢佉（prashakha，肢體分化期），之後是頭髮、毛髮、指甲等， 以及色根（感官）的形狀和相貌，逐漸地轉移和增長。』 也就是說，在母親的腹中，胎兒的發育有五個階段：一是羯剌藍位，二是頞部曇位，三是閉尸位，四是鍵南位，五是缽羅奢佉位。這胎兒就像箭一樣在母胎中逐漸轉移和增長，直到色根的形狀和相貌都圓滿。由於業力所產生的異熟風（業力成熟所產生的力量）的作用，使得胎兒轉向產門。就像堅硬的糞團，因為過量而閉塞難出一樣，從此轉而墮落，經歷劇烈的痛苦難以忍受。母親有時因為威儀、飲食或勞作過度，或者因為孩子宿世的罪業，導致胎兒死在腹中。有時會有女人或者醫生，精通生產的方法，善於養育嬰兒，用溫熱的酥油和閃未梨汁塗抹他們的手，拿著小而鋒利的刀，進入如同糞坑一般極其骯髒卑賤、充滿雜穢的地方，那是黑暗所居之處，無數千蟲所依止的地方，經常流淌著惡臭的汁液，需要不斷地進行處理。精血、污垢、油脂潰爛、臭氣熏天、滑膩不堪，不乾淨的東西流溢，污穢得令人難以觀看，用穿漏的薄皮覆蓋在上面。這是宿世的業力所牽引的。從身體的瘡孔中分解肢體，牽引出來。然而，這胎兒是憑藉著宿世所造的業力，順應著後世所要承受的業報。
【English Translation】 English version: What is it that I do not negate? Only the skandhas (aggregates of existence: form, feeling, perception, mental formations, and consciousness). That is to say, merely establishing the name 'I' on the skandhas is not what I negate. If that were the case, it should be permissible for the skandhas to transfer from this world to another. However, the skandhas are momentary and do not have the ability to transmigrate on their own. It is due to the force of habitual afflictions and karma that the intermediate being's skandhas continuously enter the womb. It is like a lamp flame, although extinguished momentarily, can continuously transfer to another place; the skandhas are also like that. Therefore, there is no fault in merely transferring the name. Thus, even without an 'I', the meaning of the skandhas continuously entering the womb through delusion and karma is established. Just as the skandhas, led by karma, gradually increase and continue, they also transfer to other worlds due to the force of afflictions and karma. However, not all skandhas led by karma grow and continue at the same rate, and their lifespan and quantity are not the same, because there are differences in the causes of karma that lead to lifespan. As the power of the karma that can lead increases, it gradually grows in sequence for that amount of time. What is the sequence? As the Holy One said: 'Initially, it is kalala (embryo), then arbuda (a lump), From this arises peshi (flesh), peshi arises ghana (solid), Then prashakha (limbs), then hair, nails, etc., And the shapes and appearances of the sense organs, gradually transfer and increase.' That is to say, in the mother's womb, there are five stages of fetal development: first, the kalala stage; second, the arbuda stage; third, the peshi stage; fourth, the ghana stage; and fifth, the prashakha stage. This fetus, like an arrow, gradually transfers and increases in the womb until the shapes and appearances of the sense organs are complete. Due to the force of the vipaka wind (the force arising from the maturation of karma), the fetus turns towards the birth canal. Like a hard lump of feces, obstructed and difficult to pass due to its excessive amount, it then falls, experiencing intense and unbearable suffering. Sometimes, the mother's conduct, diet, or excessive labor, or the child's past sins, cause the fetus to die in the womb. Sometimes there are women or doctors who are skilled in childbirth and good at nurturing infants, who smear their hands with warm ghee and shalmali juice, holding small, sharp knives, entering a place like a cesspool, extremely filthy and base, filled with impurities, a dark place inhabited by countless thousands of insects, constantly flowing with foul-smelling fluids, requiring constant treatment. Pus, blood, grime, and grease are festering, stinking, and slippery, unclean substances flowing out, filthy and repulsive to look at, covered by a leaky, thin skin. This is led by past karma. Dissecting limbs from the sores of the body, pulling them out. However, this fetus relies on the karma created in past lives, conforming to the karmic retribution to be received in future lives.
所趣難了。或復無難安隱得生。體如新瘡細軟難觸。或母愛子或余女人以如刀灰粗澀兩手執取洗拭而安處之。次含清酥飲以母乳漸令習受細粗飲食。次第轉增至根熟位。復起煩惱積集諸業。由此身壞。復有如前中有相續更趣余世。如是惑業為因故生。生復為因起于惑業。從此惑業更復有生。故知有輪旋環無始。若執有始始應無因。始既無因余應自起。現見芽等因種等生。由處及時俱決定故。又由火等熟變等生。由此定無無因起法。說常因論如前已遣。是故生死決定無初。然有後邊由因盡故。生依因故。因滅壞時生果必亡。理定應爾。如種滅壞芽必不生。如是蘊相續說三生為位。頌曰。
如是諸緣起 十二支三際 前後際各二 中八據圓滿
論曰。十二支者。一無明二行三識四名色五六處六觸七受八愛九取十有十一生十二老死。言三際者。一前際二后際三中際。即是過未及現三生。云何十二支於三際建立。謂前後際各立二支。中際八支。故成十二。無明行在前際。生老死在後際。所餘八在中際。此中際八一切有情此一生中皆具有不。非皆具有。若爾何故說有八支。據圓滿者。此中意說。補特伽羅歷一切位名圓滿者。非諸中夭及色無色。但據欲界補特伽羅。大緣起經說具有故。彼說。佛告阿難陀言。識若
【現代漢語翻譯】 現代漢語譯本：所趣之處難以預料。或者沒有困難，安穩地得以轉生。身體像新生的瘡口一樣細嫩柔軟，難以觸碰。或者母親疼愛孩子，或者其他女人用像刀灰一樣粗糙的兩手抓取、擦拭嬰兒，然後安放他。接著用清澈的酥油餵養，再用母乳餵養，逐漸讓他適應細軟和粗糙的食物。次第增長，直到根器成熟。又生起煩惱，積聚各種業力。因此身體壞滅。又像之前一樣，中陰身繼續相續，再次前往其他世界。像這樣，迷惑和業力作為原因而產生（新的生命）。（新的）生命又作為原因，產生迷惑和業力。從這些迷惑和業力，又再次產生（新的）生命。所以知道生死之輪循環往復，沒有開始。如果執著于有開始，那麼開始就應該沒有原因。開始既然沒有原因，其餘的就應該自己產生。現在看到芽等是由於種子等而生。由於處所和時間都決定了的緣故。又由於火等使之成熟變化等而生。由此必定沒有無因而起的法。說常因論，如前面已經駁斥過了。因此生死決定沒有最初的開始。然而有最後的終結，由於原因窮盡的緣故。生命依賴於原因。原因滅壞時，生命的結果必定消亡。道理必定是這樣，就像種子滅壞，芽必定不生。像這樣，蘊的相續，以三生作為階段。頌說： 『像這樣諸多的緣起，十二支分於三際，前後際各有二支，中間八支據圓滿。』 論說：十二支是：一、無明（avidyā，對事物真相的無知），二、行（saṃskāra，由無明產生的行為），三、識（vijñāna，意識），四、名色（nāmarūpa，精神和物質），五、六處（ṣaḍāyatana，六種感官），六、觸（sparśa，感官與對像接觸），七、受（vedanā，感受），八、愛（tṛṣṇā，渴愛），九、取（upādāna，執取），十、有（bhava，存在），十一、生（jāti，出生），十二、老死（jarā-maraṇa，衰老和死亡）。所說的三際是：一、前際，二、后際，三、中際。也就是過去、未來和現在三生。如何將十二支建立在三際上？就是在前後際各建立二支，中際建立八支。因此成就十二支。無明和行在前際，生和老死在後際，其餘八支在中際。這中際的八支，一切有情在這一生中都具有嗎？不是都具有。如果不是都具有，那麼為什麼說有八支？這是根據圓滿來說的。這裡的意思是說，補特伽羅（pudgala，個體）經歷一切階段，名為圓滿。不是指中夭和色界、無色界，只是根據欲界的補特伽羅。因為《大緣起經》中說具有。其中說，佛告訴阿難陀說：『識如果……』
【English Translation】 English version: The destination is difficult to ascertain. Or perhaps there is no difficulty, and one is reborn peacefully. The body is like a fresh wound, delicate and difficult to touch. Or a mother loves her child, or another woman takes the infant with rough hands like ash from a knife, washes and wipes it, and then places it down. Next, they feed it clear ghee, then breast milk, gradually accustoming it to fine and coarse foods. Gradually increasing until the roots are mature. Then afflictions arise again, accumulating various karmas. Because of this, the body is destroyed. Again, like before, the intermediate state continues, going to another world again. Like this, delusion and karma are the cause of birth. Birth is again the cause of delusion and karma. From these delusions and karmas, there is again birth. Therefore, know that the wheel of existence revolves without beginning. If one insists on a beginning, then the beginning should have no cause. Since the beginning has no cause, the rest should arise on their own. Now we see that sprouts, etc., arise from seeds, etc. Because the place and time are both determined. Also, they arise from fire, etc., causing ripening and change, etc. Therefore, there is definitely no dharma that arises without a cause. The theory of a permanent cause has already been refuted as before. Therefore, birth and death definitely have no beginning. However, there is an end, because the cause is exhausted. Birth depends on a cause. When the cause is destroyed, the result of birth will definitely perish. It must be so in principle, just as when a seed is destroyed, a sprout will definitely not grow. Thus, the continuum of aggregates is spoken of in terms of three lives as stages. The verse says: 『Thus, these various conditions, the twelve links in three junctures, each of the past and future junctures has two, the eight in the middle are based on completeness.』 The treatise says: The twelve links are: 1. Avidyā (ignorance, ignorance of the true nature of things), 2. Saṃskāra (formations, actions arising from ignorance), 3. Vijñāna (consciousness), 4. Nāmarūpa (name and form, mind and matter), 5. Ṣaḍāyatana (six sense bases, the six sense organs), 6. Sparśa (contact, contact between sense organ and object), 7. Vedanā (feeling, sensation), 8. Tṛṣṇā (craving, thirst), 9. Upādāna (grasping, clinging), 10. Bhava (becoming, existence), 11. Jāti (birth), 12. Jarā-maraṇa (old age and death). The three junctures are: 1. Past juncture, 2. Future juncture, 3. Present juncture. That is, the past, future, and present three lives. How are the twelve links established in the three junctures? That is, two links are established in each of the past and future junctures, and eight links are established in the middle juncture. Therefore, the twelve links are completed. Avidyā and Saṃskāra are in the past juncture, Jāti and Jarā-maraṇa are in the future juncture, and the remaining eight links are in the middle juncture. Do all sentient beings have these eight links in this life? Not all have them. If not all have them, then why are there said to be eight links? This is according to completeness. The meaning here is that a pudgala (individual) who experiences all stages is called complete. It does not refer to those who die prematurely or those in the Form Realm or Formless Realm, but only to pudgalas in the Desire Realm. Because the Great Dependent Origination Sutra says that they have them. In it, the Buddha said to Ānanda: 『If consciousness…』
不入胎得增廣大不。不也世尊。乃至廣說。有時但說二分緣起。一前際攝。二后際攝。前七支前際攝。謂無明乃至受。后五支后際攝。謂從愛至老死。前後因果二分攝故。無明等支何法為體。頌曰。
宿惑位無明 宿諸業名行 識正結生蘊 六處前名色 從生眼等根 三和前六處 於三受因異 未了知名觸 在淫愛前受 貪資具淫愛 為得諸境界 遍馳求名取 有謂正能造 牽當有果業 結當有名生 至當受老死
論曰。于宿生中諸煩惱位至今果熟總謂無明。彼與無明俱時行故。由無明力彼現行故。如說王行非無導從王俱勝故總謂王行。于宿生中福等業位至今果熟總得行名。初句位言流至老死。于母胎等正結生時一剎那位五蘊名識。結生識后六處生前中間諸位總稱名色。此中應說四處生前而言六者據滿立故。眼等已生至根境識未和合位得六處名。已至三和未了三受因差別位總名為觸。已了三受因差別相未起淫貪此位名受。貪妙資具淫愛現行未廣追求此位名愛。為得種種上妙境界周遍馳求。此位名取。因馳求故積集能牽當有果業此位名有。由是業力從此捨命正結當有此位名生。當有生支即如今識生剎那后漸增乃至當來受位總名老死。如是老死即如今世名色六處觸受四支。辯十
【現代漢語翻譯】 現代漢語譯本 『不入胎』（不經歷投胎）能增長廣大嗎？不能，世尊。乃至廣說。（此處省略詳細解釋） 有時只說二分緣起：一、前際攝（包含過去世的因）；二、后際攝（包含未來世的果）。前七支屬於前際攝，即無明（avidyā，對事物真相的迷惑）乃至受（vedanā，感受）。后五支屬於后際攝，即從愛（tṛṣṇā，渴愛）至老死（jarā-maraṇa，衰老和死亡）。前後因果包含在這二分之中。 無明等支以什麼法為體？頌曰： 『宿惑位無明，宿諸業名行，識正結生蘊，六處前名色，從生眼等根，三和前六處，於三受因異，未了知名觸，在淫愛前受，貪資具淫愛，為得諸境界，遍馳求名取，有謂正能造，牽當有果業，結當有名生，至當受老死。』 論曰：在過去世中，所有煩惱的狀態，直到今天果報成熟，總稱為無明。因為它與無明同時發生，由無明的力量而顯現。正如所說，國王出行，並非沒有引導者，因為國王的權威最大，所以總稱為國王出行。在過去世中，所有善業等業的狀態，直到今天果報成熟，總稱為行（saṃskāra，行）。 第一句中的『位』字，貫穿到老死。在母胎等處，正結生時，一剎那間的五蘊（pañca-skandha，色、受、想、行、識五種聚合）名為識（vijñāna，意識）。結生識之後，六處（ṣaḍāyatana，眼、耳、鼻、舌、身、意六種感覺器官）生起之前，中間的各種狀態總稱為名色（nāma-rūpa，名和色）。這裡本應說四處生起之前，而說六處，是根據圓滿的情況而說的。 眼等已經生起，到根、境、識（viṣaya-vijñāna，對像和意識）未和合的狀態，稱為六處。已經到了三和合（根、境、識三者和合）但未了解三種感受（苦、樂、舍）的因的差別狀態，總稱為觸（sparśa，接觸）。已經瞭解三種感受的因的差別相，但未生起淫慾貪愛，這個狀態名為受。 貪圖美妙的資具，淫愛現行，但未廣泛追求，這個狀態名為愛。 爲了得到種種上妙的境界，周遍馳求，這個狀態名為取（upādāna，執取）。因為馳求的緣故，積集了能夠牽引未來果報的業，這個狀態名為有（bhava，存在）。 由於這種業力，從此捨棄生命，正結生到未來世，這個狀態名為生（jāti，出生）。未來世的生支，就是如今的識生起一剎那之後，逐漸增長，乃至未來感受果報的狀態，總名為老死。 如此，老死就是如今世的名色、六處、觸、受這四支。辨別十...
【English Translation】 English version Does 『non-entry into the womb』 (not experiencing rebirth) increase and become vast? No, Venerable One. And so on, extensively explained. (Detailed explanations omitted here) Sometimes only two parts of dependent origination are discussed: one, the former limit (containing the causes of the past life); two, the latter limit (containing the results of the future life). The first seven limbs belong to the former limit, namely ignorance (avidyā, delusion about the true nature of things) up to feeling (vedanā, sensation). The last five limbs belong to the latter limit, namely from craving (tṛṣṇā, thirst) to old age and death (jarā-maraṇa, aging and death). The causes and effects of the past and future are contained within these two parts. What is the substance of the limbs such as ignorance? The verse says: 『Past delusion is ignorance, past actions are called formations, consciousness rightly connects the aggregates, before the six sense bases, it's name and form, from the arising of the eye and other roots, before the three unions, the six sense bases, differing in the causes of the three feelings, before understanding, it's called contact, before lustful love, it's feeling, craving for possessions is lustful love, to obtain various realms, pervasive seeking is called grasping, existence is said to be the very act of creating, drawing the karma that will bear fruit, connection is called birth, until the experience of old age and death.』 The treatise says: In past lives, the state of all defilements, until the ripening of the fruit today, is generally called ignorance. Because it occurs simultaneously with ignorance, and is manifested by the power of ignorance. Just as it is said, when a king travels, he is not without guides, because the king's authority is greatest, so it is generally called the king's travel. In past lives, the state of meritorious and other actions, until the ripening of the fruit today, is generally called formations (saṃskāra, formations). The word 『state』 in the first sentence extends to old age and death. In the mother's womb and other places, at the moment of right connection, the five aggregates (pañca-skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness) in one instant are called consciousness (vijñāna, consciousness). After the connecting consciousness, before the arising of the six sense bases (ṣaḍāyatana, the six sense organs of eye, ear, nose, tongue, body, and mind), the various states in between are generally called name and form (nāma-rūpa, name and form). Here, it should have been said before the arising of the four places, but six places are mentioned, according to the complete situation. The eye and other sense organs have already arisen, until the state where the root, object, and consciousness (viṣaya-vijñāna, object and consciousness) have not yet combined, it is called the six sense bases. Having reached the union of the three (root, object, and consciousness), but not yet understanding the difference in the causes of the three feelings (suffering, pleasure, and indifference), it is generally called contact (sparśa, contact). Having understood the difference in the causes of the three feelings, but lustful craving has not yet arisen, this state is called feeling. Craving for wonderful possessions, lustful love manifests, but is not widely pursued, this state is called craving. In order to obtain various wonderful realms, pervasive seeking, this state is called grasping (upādāna, grasping). Because of seeking, karma is accumulated that can draw the future fruit, this state is called existence (bhava, existence). Due to this karmic force, abandoning life from here, rightly connecting to the future life, this state is called birth (jāti, birth). The limb of birth in the future life is the moment when consciousness arises now, gradually increasing, until the state of experiencing the fruit in the future, it is generally called old age and death. Thus, old age and death are the four limbs of name and form, the six sense bases, contact, and feeling in the present life. Discriminating the ten...
二支體別如是。又諸緣起差別說四。一者剎那。二者連縛。三者分位。四者遠續。云何剎那。謂剎那頃由貪行殺具十二支。癡謂無明。思即是行。于諸境事了別名識。識俱三蘊總稱名色。住名色根說為六處。六處對余和合有觸。領觸名受。貪即是愛。與此相應諸纏名取。所起身語二業名有。如是諸法起即名生。熟變名老滅壞名死。復有說者。剎那連縛如品類足。俱遍有為。十二支位所有五蘊皆分位攝。即此懸遠相續無始說名遠續。世尊於此意說者何。頌曰。
傳許約位說 從勝立支名
論曰。傳許。世尊唯約分位說諸緣起有十二支。若支支中皆具五蘊。何緣但立無明等名。以諸位中無明等勝故。就勝立無明等名。謂若位中無明最勝。此位五蘊總名無明。乃至位中老死最勝。此位五蘊總名老死。故體雖總名別無失。何緣經說此十二支與品類足所說有異。如彼論說。云何為緣起。謂一切有為乃至廣說。素怛纜言因別意趣。阿毗達磨依法相說如是宣說。分位剎那遠續連縛唯有情數。情非情等是謂差別。契經何故唯說有情。頌曰。
於前后中際 為遣他愚惑
論曰。為三際中遣他愚惑。三際差別唯在有情。如何有情前際愚惑。謂於前際生如是疑。我於過去世為曾有非有。何等我曾有。云何我曾有。如
【現代漢語翻譯】 現代漢語譯本 二支體的區別是這樣的。另外，緣起的差別可以分為四種：一是剎那緣起，二是連縛緣起，三是分位緣起，四是遠續緣起。 什麼是剎那緣起呢？就是在極短的時間內，由於貪慾而產生的殺生行為，包含了十二支（dvādaśāṅga）。癡（moha）就是無明（avidyā）。思慮就是行（saṃskāra）。對於各種境事的了別稱為識（vijñāna）。識以及與之俱生的三個蘊（skandha），總稱為名色（nāmarūpa）。名色所依止的根，稱為六處（ṣaḍāyatana）。六處與外境的和合產生觸（sparśa）。領納觸的感受稱為受（vedanā）。貪就是愛（tṛṣṇā）。與愛相應的各種煩惱稱為取（upādāna）。由取所引發的身語二業稱為有（bhava）。像這樣的諸法生起就稱為生（jāti）。成熟衰變稱為老（jarā），滅壞稱為死（maraṇa）。 還有一種說法，剎那連縛緣起就像《品類足論》（Prakaraṇapāda）中所說，俱遍於有為法（saṃskṛta）。十二支位中的所有五蘊（pañca-skandha）都屬於分位緣起。而這種懸遠相續、無始無終的狀態，就稱為遠續緣起。世尊（Śākyamuni）對此的真正意思是怎樣的呢？頌文說： 『傳許約位說，從勝立支名』 論曰：傳承認為，世尊只是根據分位來解釋緣起有十二支。如果每個支中都具備五蘊，為什麼隻立無明等名稱呢？因為在各個分位中，無明等最為突出。所以根據最突出的來立無明等名稱。也就是說，如果哪個分位中無明最突出，這個分位的五蘊就總稱為無明。乃至哪個分位中老死最突出，這個分位的五蘊就總稱為老死。所以，本體雖然是總體的，但名稱不同並沒有什麼問題。為什麼經典中所說的這十二支，與《品類足論》中所說的有所不同呢？就像該論所說：什麼是緣起？就是一切有為法，乃至廣說。經文（sūtra）的說法是因為因緣不同，意趣不同。《阿毗達磨》（Abhidharma）是根據法相（dharma-lakṣaṇa）來解釋的，所以這樣宣說。分位、剎那、遠續、連縛只存在於有情（sattva）之中，有情和非情（非有情）等是它們的差別。為什麼契經（sūtra）只說有情呢？頌文說： 『於前后中際，為遣他愚惑』 論曰：爲了消除眾生在過去、現在、未來三際中的愚癡迷惑。這三際的差別只存在於有情之中。有情在前際（過去）會有什麼樣的愚癡迷惑呢？就是對於過去世產生這樣的疑問：我過去世曾經存在過嗎？還是不存在？什麼樣的我曾經存在過？我是如何存在過的？
【English Translation】 English version The distinction of the two aggregates is as follows. Furthermore, the differences in dependent origination are explained in four ways: first, momentary; second, connected; third, divisional; and fourth, distant continuation. What is momentary dependent origination? It refers to the twelve links (dvādaśāṅga) arising from the act of killing driven by greed in a single moment. Ignorance (avidyā) is delusion (moha). Thought is action (saṃskāra). The discernment of various objects and events is called consciousness (vijñāna). Consciousness together with the three aggregates (skandha) that accompany it are collectively called name and form (nāmarūpa). The bases upon which name and form reside are called the six sense bases (ṣaḍāyatana). The combination of the six sense bases with external objects gives rise to contact (sparśa). The experience of contact is called feeling (vedanā). Greed is craving (tṛṣṇā). The various afflictions associated with craving are called grasping (upādāna). The physical and verbal actions arising from grasping are called existence (bhava). The arising of such phenomena is called birth (jāti). Maturation and decay are called aging (jarā), and destruction is called death (maraṇa). Others say that momentary and connected dependent origination are, as described in the Prakaraṇapāda, universally present in conditioned phenomena (saṃskṛta). All five aggregates (pañca-skandha) within the twelve links are included in divisional dependent origination. This remote, continuous, and beginningless state is called distant continuation. What is the true intention of the World-Honored One (Śākyamuni) regarding this? The verse says: 'It is traditionally accepted that it is explained in terms of divisions, and names of links are established based on what is predominant.' The treatise says: It is traditionally accepted that the World-Honored One only explains dependent origination with twelve links in terms of divisions. If each link contains all five aggregates, why are only names like ignorance established? Because ignorance and so on are most prominent in each division. Therefore, names like ignorance are established based on what is most prominent. That is, if ignorance is most prominent in a certain division, the five aggregates in that division are collectively called ignorance. Similarly, if old age and death are most prominent in a certain division, the five aggregates in that division are collectively called old age and death. Therefore, although the substance is the totality, there is no error in having different names. Why are the twelve links described in the scriptures different from those described in the Prakaraṇapāda? As that treatise says: What is dependent origination? It is all conditioned phenomena, and so on, extensively explained. The sūtra speaks differently because the causes and intentions are different. The Abhidharma explains it according to the characteristics of phenomena (dharma-lakṣaṇa), and thus it is proclaimed in this way. Divisional, momentary, distant continuation, and connected dependent origination exist only in sentient beings (sattva). The difference lies in sentient and non-sentient beings. Why does the sūtra only speak of sentient beings? The verse says: 'To dispel the delusions of others regarding the past, present, and future.' The treatise says: It is to dispel the delusions of others regarding the three periods of time: past, present, and future. The differences in these three periods exist only in sentient beings. What kind of delusions do sentient beings have regarding the past? It is to have doubts about the past, such as: Did I exist in the past? Or did I not exist? What kind of 'I' existed? How did I exist?
何有情后際愚惑。謂於後際生如是疑。我于未來世為當有非有。何等我當有。云何我當有。如何有情中際愚惑。謂于中際生如是疑。何等是我。此我云何。我誰所有。我當有誰。為除如是三際愚惑故。經唯說有情緣起。如其次第說無明行及生老死並識至有。所以者何。以契經說。苾芻諦聽。若有苾芻。于諸緣起緣已生法。能以如實正慧觀見。彼必不於三際愚惑謂我於過去世為曾有非有等。有餘師說愛取有三亦為除他后際愚惑。此三皆是后際因故。又應知。此說緣起門雖有十二支而三二為性。三謂惑業事。二謂果與因。其義云何。頌曰。
三煩惱二業 七事亦名果 略果及略因 由中可比二
論曰。無明愛取煩惱為性。行及有支以業為性。余識等七以事為性。是煩惱業所依事故。如是七事即亦名果。義準餘五即亦名因以煩惱業為自性故。何緣中際廣說果因。開事為五惑為二故。后際略果。事唯二故。前際略因。惑唯一故。由中際廣可以比度前後二際。廣義已成故不別說。說便無用。若緣起支唯十二者。不說老死果。生死應有終。不說無明因。生死應有始。或應更立余緣起支。余復有餘成無窮失。不應更立。然無前過。此中世尊由義已顯。云何已顯。頌曰。
從惑生惑業 從業生於事 從事事惑
【現代漢語翻譯】 現代漢語譯本： 什麼是有情（Sattva）對於后際（未來）的愚惑？指的是對於未來產生這樣的疑惑：『我』在未來世是存在還是不存在？什麼樣的『我』會存在？『我』將如何存在？什麼是有情對於中際（現在）的愚惑？指的是對於現在產生這樣的疑惑：什麼是『我』？這個『我』是什麼樣的？『我』是誰所有的？『我』將屬於誰？爲了消除對於過去、現在、未來這三際的愚惑，佛經才特別說明有情是依緣起（Pratītyasamutpāda）而生。按照順序說明無明（Avidyā）、行（Saṃskāra）以及生老死（Jāti-jarāmaraṇa），乃至識（Vijñāna）到有（Bhava）。為什麼這麼說呢？因為契經（Sūtra）中說：『比丘（Bhikṣu），仔細聽。如果有比丘，對於諸緣起、緣已生法，能夠以如實的智慧觀察，那麼他必定不會對於過去、現在、未來這三際產生愚惑，例如『我』在過去世是曾經存在還是不存在等等。』有些論師說，愛（Tṛṣṇā）、取（Upādāna）、有（Bhava）這三支也是爲了消除他人對於后際的愚惑，因為這三支都是后際的因。還應當知道，這裡所說的緣起門雖然有十二支，但可以歸納為三類和兩類。三類指惑、業、事，兩類指果和因。這是什麼意思呢？頌曰： 『三煩惱二業，七事亦名果，略果及略因，由中可比二。』 論曰：無明、愛、取以煩惱為自性。行和有支以業為自性。其餘的識等七支以事為自性，因為它們是煩惱和業所依止的事物。這樣，這七件事也就可以稱為果。按照這個道理，其餘的五支也就可以稱為因，因為它們以煩惱和業為自性。為什麼在中際廣泛地說明果和因呢？因為在中際，將事開分為五支，惑開分為二支。后際簡略地說明果，因為事只有兩支。前際簡略地說明因，因為惑只有一支。通過中際廣泛的說明，可以類比推斷前後二際，廣泛的意義已經成立，所以不需要分別說明，說明了也沒有用。如果緣起支只有十二支，那麼不說老死（Jarāmaraṇa）這個果，生死（Saṃsāra）就應該有終結；不說無明這個因，生死就應該有開始。或者應該再建立其他的緣起支，這樣就會沒完沒了，成為無窮的過失。不應該再建立其他的緣起支，這樣就不會有前面的過失。這裡世尊已經通過意義顯示出來了。怎麼樣顯示出來的呢？頌曰： 『從惑生惑業，從業生於事，從事事惑。』
【English Translation】 English version: What is the delusion of sentient beings (Sattva) regarding the future (posterior extreme)? It refers to generating doubts about the future, such as: 'Will 'I' exist or not exist in the future?' What kind of 'I' will exist? How will 'I' exist?' What is the delusion of sentient beings regarding the present (intermediate extreme)? It refers to generating doubts about the present, such as: 'What is 'I'?' What is this 'I' like? To whom does 'I' belong? To whom will 'I' belong?' In order to eliminate these delusions about the three times (past, present, and future), the scriptures specifically explain that sentient beings arise based on dependent origination (Pratītyasamutpāda). They explain in order ignorance (Avidyā), formations (Saṃskāra), and birth, aging, and death (Jāti-jarāmaraṇa), up to consciousness (Vijñāna) and existence (Bhava). Why is this so? Because the Sūtra says: 'Monks (Bhikṣu), listen carefully. If a monk can observe with true wisdom the phenomena that arise from dependent origination, then he will certainly not have delusions about the three times, such as 'Did 'I' exist or not exist in the past?' Some teachers say that craving (Tṛṣṇā), grasping (Upādāna), and becoming (Bhava) are also for eliminating others' delusions about the future, because these three are the causes of the future. It should also be known that although the door of dependent origination mentioned here has twelve links, it can be summarized into three categories and two categories. The three categories refer to delusion, karma, and events; the two categories refer to result and cause. What does this mean? The verse says: 'Three are afflictions, two are actions, seven events are also called results, brief result and brief cause, the two can be compared by the middle.' The treatise says: Ignorance, craving, and grasping are characterized by afflictions. Formations and becoming are characterized by karma. The remaining seven links, such as consciousness, are characterized by events, because they are the things on which afflictions and karma rely. Thus, these seven events can also be called results. According to this principle, the remaining five links can also be called causes, because they are characterized by afflictions and karma. Why are results and causes extensively explained in the intermediate extreme? Because in the intermediate extreme, events are divided into five links, and afflictions are divided into two links. The future extreme briefly explains the result, because there are only two events. The past extreme briefly explains the cause, because there is only one affliction. Through the extensive explanation of the intermediate extreme, the past and future extremes can be inferred by analogy. The extensive meaning has already been established, so there is no need to explain them separately; explaining them would be useless. If there are only twelve links of dependent origination, then without mentioning the result of aging and death (Jarāmaraṇa), birth and death (Saṃsāra) should have an end; without mentioning the cause of ignorance, birth and death should have a beginning. Or other links of dependent origination should be established, which would be endless and become an infinite fault. Other links of dependent origination should not be established, so there will be no previous faults. Here, the World Honored One has already revealed it through meaning. How is it revealed? The verse says: 'From delusion arises delusion and karma, from karma arises events, from events, events and delusion.'
生 有支理唯此
論曰。從惑生惑謂愛生取。從惑生業謂取生有。無明生行。從業生事謂行生識及有生生。從事生事謂從識支生於名色。乃至從觸生於受支及從生支生於老死。從事生惑謂受生愛。由立有支其理唯此。已顯老死為事惑因。及顯無明為事惑果。無明老死事惑性故。豈假更立余緣起支。故經言如是純大苦蘊集。若不爾者此言何用。
有餘釋言。余契經說。非理作意為無明因。無明覆生非理作意。非理作意亦取支攝。故亦說在此契經中。此非理作意如何取支攝。若言由此與彼相應。則愛無明亦應彼攝。設許彼攝。云何能證非理作意為無明因。若但彼攝即證因果。愛與無明亦彼攝故。應不別立為緣起支。
余復釋言。余契經說。非理作意為無明因。無明覆生非理作意。非理作意說在觸時故。余經說。眼色為緣生癡所生染濁作意。此于受位必引無明故。余經言。由無明觸所生諸受為緣生愛。是故觸時非理作意與受俱轉無明為緣。由此無明無無因過。亦不須立余緣起支。又緣起支無無窮失。非理作意從癡生故。如契經說。眼色為緣生癡所生染濁作意。余經雖有如是誠言。然此經中應更須說。不須更說。如何證知。由理證知。何等為理。非離無明受能為愛緣。以阿羅漢受不生愛故。又非無倒觸能
【現代漢語翻譯】 現代漢語譯本 生 有支理唯此
論曰。從惑生惑謂愛生取。從惑生業謂取生有。無明（avidya，指對事物真相的迷惑）生行。從業生事謂行生識及有生生。從事生事謂從識支生於名色（nāmarūpa，指精神和物質現象），乃至從觸（sparśa，指感官與對象的接觸）生於受（vedanā，指感受）支及從生支生於老死（jarā-maraṇa，指衰老和死亡）。從事生惑謂受生愛。由立有支其理唯此。已顯老死為事惑因。及顯無明為事惑果。無明老死事惑性故。豈假更立余緣起支。故經言如是純大苦蘊集。若不爾者此言何用。
有餘釋言。余契經說。非理作意為無明因。無明覆生非理作意。非理作意亦取支攝。故亦說在此契經中。此非理作意如何取支攝。若言由此與彼相應。則愛無明亦應彼攝。設許彼攝。云何能證非理作意為無明因。若但彼攝即證因果。愛與無明亦彼攝故。應不別立為緣起支。
余復釋言。余契經說。非理作意為無明因。無明覆生非理作意。非理作意說在觸時故。余經說。眼色為緣生癡所生染濁作意。此于受位必引無明故。余經言。由無明觸所生諸受為緣生愛。是故觸時非理作意與受俱轉無明為緣。由此無明無無因過。亦不須立余緣起支。又緣起支無無窮失。非理作意從癡生故。如契經說。眼色為緣生癡所生染濁作意。余經雖有如是誠言。然此經中應更須說。不須更說。如何證知。由理證知。何等為理。非離無明受能為愛緣。以阿羅漢受不生愛故。又非無倒觸能
【English Translation】 English version Birth: The principle of existence lies solely in this.
Treatise states: 'From delusion arises delusion,' meaning craving (tṛṣṇā) gives rise to grasping (upādāna). 'From delusion arises karma,' meaning grasping gives rise to becoming (bhava). Ignorance (avidyā) gives rise to volitional formations (saṃskāra). 'From karma arises phenomena,' meaning volitional formations give rise to consciousness (vijñāna), and becoming gives rise to birth (jāti). 'From phenomena arises phenomena,' meaning from the consciousness element arises name and form (nāmarūpa), and further, from contact (sparśa) arises the feeling (vedanā) element, and from the birth element arises old age and death (jarā-maraṇa). 'From phenomena arises delusion,' meaning feeling gives rise to craving. The principle of establishing the element of existence lies solely in this. It has already been shown that old age and death are the cause of phenomena and delusion, and it has been shown that ignorance is the result of phenomena and delusion. Because ignorance, old age, and death are of the nature of phenomena and delusion, why would it be necessary to establish other elements of dependent origination? Therefore, the sutra says, 'Thus, this entire mass of suffering arises.' If not, what is the use of this statement?
Some explain: Other sutras say that inappropriate attention is the cause of ignorance, and ignorance in turn gives rise to inappropriate attention. Inappropriate attention is also included within the element of grasping. Therefore, it is also said in this sutra. How is this inappropriate attention included within the element of grasping? If it is said that it corresponds to that, then craving and ignorance should also be included within that. Even if it is admitted that they are included within that, how can it be proven that inappropriate attention is the cause of ignorance? If merely being included within that proves cause and effect, then craving and ignorance are also included within that, so they should not be separately established as elements of dependent origination.
Others further explain: Other sutras say that inappropriate attention is the cause of ignorance, and ignorance in turn gives rise to inappropriate attention. Inappropriate attention is said to occur at the time of contact. Other sutras say that from the condition of eye and form arises deluded attention born of ignorance. This inevitably leads to ignorance at the stage of feeling. Other sutras say that craving arises from the condition of feelings born of ignorant contact. Therefore, at the time of contact, inappropriate attention arises together with feeling, with ignorance as its condition. Therefore, ignorance does not have the fault of being without a cause, and there is no need to establish other elements of dependent origination. Furthermore, the elements of dependent origination do not have the fault of infinite regress, because inappropriate attention arises from delusion. As the sutra says, from the condition of eye and form arises deluded attention born of ignorance. Although other sutras have such truthful words, it should still be said in this sutra. It does not need to be said. How is it known? It is known through reason. What is the reason? Feeling, apart from ignorance, cannot be a condition for craving, because an Arhat's feeling does not give rise to craving. Furthermore, non-inverted contact cannot
為染受緣。亦非離無明觸可成顛倒。阿羅漢觸非顛倒故。由如是理為證。故知若爾便應有太過失。諸由正理可得證知。一切皆應不須更說。故彼所說不成釋難。然上所言。經不別說老死有果無明有因生死便成有終始者。此難非理。經意別故。亦非所說理不圓滿。所以者何。此經但欲除所化者三際愚故。由所化者唯生是疑。云何有情三世連續。謂從前世今世得生。今世復能生於後世。如來但為除彼疑情。說十二支如前已辯。謂前後中際為遣他愚惑。如世尊告諸苾芻言。吾當為汝說緣起法緣已生法。此二何異。且本論文此二無別。以俱言攝一切法故。如何未來未已起法可同過現說緣已生。云何未來未已作法。得同過現說名有為。由能作思力已造故。若爾無漏如何有為。彼亦善思力已造故。若爾就得涅槃應然。理實應言依種類說。如未變壞亦得色名。由種類同所說無失。然今正釋契經意者。頌曰。
此中意正說 因起果已生
論曰。諸支因分說名緣起由此為緣能起果故。諸支果分說緣已生。由此皆從緣所生故。如是一切二義俱成。諸支皆有因果性故。若爾安立應不俱成。不爾所觀有差別故。謂若觀此名緣已生。非即觀斯複名緣起。猶如因果父子等名。尊者望滿意謂。諸法有是緣起非緣已生。應作四句。第一句者
【現代漢語翻譯】 現代漢語譯本：因為染污而感受因緣。也不是離開無明之觸就能形成顛倒。阿羅漢的觸不是顛倒的緣故。由於這樣的道理可以證明。所以知道如果那樣，便應該有太過分的過失。那些可以通過正當的道理可以證明的，一切都應該不需要再說。所以他們所說的不能成為解釋困難。然而上面所說的，經典沒有分別說明老死有果，無明有因，生死便成為有終始的說法，這個責難是不合理的。因為經典的意義是不同的。也不是所說的道理不圓滿。為什麼這樣說呢？這部經典只是想要去除被教化者的三世愚昧的緣故。由於被教化者只是對生有疑惑。說什麼樣的有情三世連續不斷。就是從前世今世得到生，今世又能生於後世。如來只是爲了去除他們的疑惑，說了十二因緣，如前面已經辨析的。就是前後中際，爲了遣除他人愚惑。如世尊告訴諸位比丘說：『我應當為你們說緣起法和緣已生法。』這二者有什麼不同呢？而且本論文中這二者沒有區別。因為都總攝一切法。如何未來還沒有生起的法可以和過去現在一樣說成緣已生呢？如何未來還沒有造作的法，可以和過去現在一樣說成有為呢？因為能作的思的力量已經造作的緣故。如果這樣，無漏如何成為有為呢？那也是善思的力量已經造作的緣故。如果這樣，就得到涅槃也應該是這樣。道理上應該說依據種類來說。如沒有變壞也可以稱為色。因為種類相同，所說沒有過失。然而現在正確解釋契經意義的是，頌說： 『此中意正說，因起果已生。』 論說：諸支的因的部分說成緣起，因為由此為緣能夠生起果的緣故。諸支的果的部分說成緣已生，因為這些都是從緣所生的緣故。像這樣一切二義都成立。諸支都有因果的性質的緣故。如果這樣，安立應該不能同時成立。不是這樣，因為所觀察的對象有差別。就是如果觀察這個名為緣已生，就不能觀察這個又名為緣起。猶如因果、父子等名稱。尊者望滿意說：諸法有的是緣起，不是緣已生。應該作四句。第一句是
【English Translation】 English version: Because of defilement, one experiences conditioned arising. It is not that apart from ignorance-contact, one can generate delusion. An Arhat's contact is not delusion. This is the reasoning for the proof. Therefore, knowing that if it were so, there would be an excessive fault. All that can be proven by correct reasoning should not need to be said again. Therefore, what they say cannot resolve the difficulty. However, what was said above, that the sutra does not separately explain that old age and death have a result, and ignorance has a cause, and that birth and death thus become finite, this criticism is unreasonable. Because the meaning of the sutra is different. Nor is the reasoning incomplete. Why is this so? This sutra only intends to remove the three-time-period ignorance of those being taught. Because those being taught only have doubts about birth. How do sentient beings continuously exist through the three times? That is, from the past life, one obtains birth in this life, and this life can again give rise to the future life. The Tathagata only explained the twelve links to remove their doubts, as has already been discussed. That is, the past, present, and future periods, to dispel others' delusion. As the World Honored One told the Bhikshus, 'I will explain to you the law of dependent origination (pratītyasamutpāda) and the law of what has arisen from conditions.' What is the difference between these two? Moreover, in this treatise, there is no difference between these two. Because both encompass all dharmas. How can a future dharma that has not yet arisen be spoken of as 'arisen from conditions' like the past and present? How can a future dharma that has not yet been created be named 'conditioned' like the past and present? Because the power of the thought of being able to act has already created it. If so, how can the unconditioned (anāsrava) be conditioned? That is also because the power of good thought has already created it. If so, then attaining Nirvana (nirvāṇa) should also be like this. In principle, it should be said that it is spoken of according to category. Like something that has not changed can also be called 'form' (rūpa). Because the category is the same, what is said is without fault. However, now the correct explanation of the meaning of the sutra is, the verse says: 'Here, the intention is to correctly speak of the cause arising and the result already arisen.' The treatise says: The cause part of the links is called dependent origination, because by this as a condition, it can give rise to the result. The result part of the links is called 'arisen from conditions,' because these are all born from conditions. Like this, all two meanings are established. Because all the links have the nature of cause and result. If so, the establishment should not be able to be established simultaneously. It is not so, because the objects being observed are different. That is, if one observes this and calls it 'arisen from conditions,' one cannot observe this and also call it dependent origination. Like the names cause and result, father and son, etc. Venerable Wangmanyi said: Some dharmas are dependent origination, not 'arisen from conditions.' Four sentences should be made. The first sentence is
。謂未來法。第二句者。謂阿羅漢最後心位過現諸法。第三句者。余過現法。第四句者。諸無為法。經部諸師作如是白。此中所說為述己情為是經義。若是經義。經義不然。所以者何。且前所說分位緣起十二五蘊為十二支違背契經。經異說故。如契經說。云何為無明。謂前際無智乃至廣說。此了義說不可抑令成不了義。故前所說分位緣起。經義相違。非一切經皆了義說。亦有隨勝說。如象跡喻經。云何內地界。謂發毛爪等。雖彼非無餘色等法而就勝說。此亦應爾。所引非證。非彼經中欲以地界辯發毛等成非具說。然彼經中以發毛等分別地界。非有地界越發毛等。故彼契經是具足說。此經所說無明等支。亦應如彼成具足說。除所說外無復有餘。豈不地界越發毛等洟淚等中其體亦有。洟等皆亦說在彼經。如說復有身中余物。設復同彼有餘無明。今應顯示。若引異類置無明中此有何益。雖于諸位皆有五蘊然隨此有無彼定有無者。可立此法為彼法支。或有五蘊而無有行隨福非福不動行識乃至愛等。是故經義即如所說。所說四句理亦不然。若未來諸法非緣已生者。便違契經。經說。云何緣已生法。謂無明行至生老死。或應不許二在未來。是則壞前所立三際。有說。緣起是無為法。以契經言如來出世若不出世。如是緣起法性常住。
【現代漢語翻譯】 現代漢語譯本： 關於『未來法』，指的是阿羅漢（Arhat，已證悟的人）最後心識狀態之前的未來諸法。 關於『第二句』，指的是阿羅漢最後心識狀態中的過去和現在諸法。 關於『第三句』，指的是其餘的過去和現在諸法。 關於『第四句』，指的是所有的無為法（Asamskrta-dharma，不依賴因緣和合而存在的法）。 經部（Sautrantika，佛教部派之一）的諸位論師如此解釋。但這些解釋是陳述他們自己的觀點，還是符合經文的意義呢？如果是符合經文的意義，那麼經文的意義就錯了。為什麼呢？因為前面所說的分位緣起（將緣起分為不同階段）和十二五蘊（十二種五蘊的組合）作為十二支（十二因緣的組成部分）是違背契經（Sutra，佛經）的，因為經文的說法不同。例如，契經中說：『什麼是無明（Avidya，對真理的無知）？』指的是對前際（過去）的無知，乃至廣說。這種了義（Nitartha，究竟的、明確的意義）的說法不能被壓制成不了義（Neyartha，需要進一步解釋的意義）。因此，前面所說的分位緣起與經文的意義相違背。 並非所有的經文都是了義的說法，也有隨順殊勝而說的，例如《象跡喻經》。經中說：『什麼是內在的地界（Prthivi-dhatu，堅固性）？』指的是頭髮、指甲等。雖然這些並非沒有其餘的色法等，但只是就殊勝的方面來說。這裡也應該如此理解。 所引用的例子不能作為證據。因為那部經中並不是想用『地界』來辯論頭髮等是否是完全具足的。然而，那部經中是用頭髮等來分別地界，並非有地界超出頭髮等之外。因此，那部契經是具足的說法。這部經所說的無明等支，也應該像那部經一樣成為具足的說法，除了所說的之外沒有其餘的。難道地界不是超出頭髮等，在鼻涕眼淚等中也有其體性嗎？鼻涕等也都在那部經中說了，如說還有身體中的其餘物質。即使像那部經一樣有其餘的無明，現在也應該顯示出來。如果引用不同的類別放在無明中，這有什麼益處呢？ 雖然在各個階段都有五蘊，但只有隨順此有彼定有，此無彼定無的，才可以立此法為彼法的支。或者有五蘊而沒有行（Samskara，業力），隨順福非福不動行識乃至愛等。因此，經文的意義就像所說的那樣。所說的四句話在道理上也不對。如果未來諸法不是緣已生而生起的，那就違背了契經。經中說：『什麼是緣已生之法？』指的是無明、行乃至生老死。 或者應該不允許『二』（過去和現在）存在於未來，這樣就破壞了前面所立的三際（過去、現在、未來）。有人說，緣起是無為法。因為契經中說，如來（Tathagata，佛）出世或者不出世，緣起的法性都是常住的。
【English Translation】 English version: Regarding 'future dharmas,' it refers to all future dharmas before the final state of consciousness of an Arhat (one who has attained enlightenment). Regarding 'the second phrase,' it refers to the past and present dharmas in the final state of consciousness of an Arhat. Regarding 'the third phrase,' it refers to the remaining past and present dharmas. Regarding 'the fourth phrase,' it refers to all unconditioned dharmas (Asamskrta-dharma, dharmas that do not depend on causes and conditions). The teachers of the Sautrantika (a Buddhist school) explain it in this way. But are these explanations stating their own views, or are they in accordance with the meaning of the Sutras? If they are in accordance with the meaning of the Sutras, then the meaning of the Sutras is wrong. Why? Because the previously mentioned division of dependent origination (breaking down dependent origination into different stages) and the twelve aggregates (twelve combinations of the five aggregates) as the twelve limbs (components of the twelve links of dependent origination) contradict the Sutras, because the Sutras say differently. For example, the Sutra says: 'What is ignorance (Avidya, unawareness of the truth)?' It refers to ignorance of the past, and so on. This definitive meaning (Nitartha, ultimate and clear meaning) cannot be suppressed to become a provisional meaning (Neyartha, meaning that requires further explanation). Therefore, the previously mentioned division of dependent origination contradicts the meaning of the Sutras. Not all Sutras are of definitive meaning; some are spoken according to what is superior, such as the Elephant Footprint Sutra. In that Sutra, it says: 'What is the internal earth element (Prthivi-dhatu, solidity)?' It refers to hair, nails, etc. Although these are not without other form elements, etc., it is spoken in terms of what is superior. It should be understood in the same way here. The cited example cannot be used as evidence. Because that Sutra does not intend to argue whether hair, etc., are fully complete with the 'earth element.' However, that Sutra uses hair, etc., to distinguish the earth element; there is no earth element beyond hair, etc. Therefore, that Sutra is a complete statement. The limbs of ignorance, etc., spoken of in this Sutra should also be complete statements like that Sutra; there is nothing else besides what is said. Isn't the earth element beyond hair, etc., and its essence also present in snot, tears, etc.? Snot, etc., are also mentioned in that Sutra, as it says there are other things in the body. Even if there is other ignorance like that Sutra, it should be shown now. If different categories are cited and placed in ignorance, what benefit is there? Although there are five aggregates in each stage, only when this exists, that necessarily exists, and when this does not exist, that necessarily does not exist, can this dharma be established as a limb of that dharma. Or there are five aggregates without action (Samskara, karma), following meritorious, non-meritorious, and unmoving action, consciousness, and even craving, etc. Therefore, the meaning of the Sutra is as it is said. The four phrases mentioned are also not correct in reasoning. If future dharmas do not arise from already arisen causes, then it contradicts the Sutras. The Sutra says: 'What is the dharma that arises from already arisen causes?' It refers to ignorance, action, and even birth, old age, and death. Or it should not be allowed that 'two' (past and present) exist in the future, which would destroy the three times (past, present, and future) established earlier. Some say that dependent origination is an unconditioned dharma. Because the Sutra says that whether a Tathagata (Buddha) appears in the world or does not appear, the nature of dependent origination is always abiding.
由如是意理則可然。若由別意理則不然。云何如是意。云何為別意而說可然及不可然。謂若意說。如來出世若不出世。行等常緣無明等起非緣余法。或復無緣故言常住。如是意說。理則可然。若謂意說有別法體名為緣起湛然常住。此別意說理則不然。所以者何。生起俱是有為相故。非別常法為無常相可應正理。又起必應依起者立。此常住法彼無明等何相關預而說此法依彼而立為彼緣起。又名緣起而謂目常。如是句義無相應理。此中緣起是何句義。缽剌底是至義。醫底界是行義。由先助力界義轉變。故行由至轉變成緣。參是和合義。嗢是上升義。缽地界是有義。有藉合升轉變成起。由此有法至於緣已和合升起。是緣起義。如是句義理不應然所以者何。依一作者有二作用。於前作用應有已言。如有一人浴已方食。無少行法有在起前。先至於緣后時方起。非無作者可有作用。故說頌曰。
至緣若起先 非有不應理 若俱便壞已 彼應先說故
無如是過。且應反詰聲論諸師。法何時起。為在現在為在未來。設爾何失。起若現在起非已生。如何成現。現是已生復如何起。已生復起便致無窮。起若未來爾時未有何成作者。作者既無何有作用。故於起位即亦至緣。起位者何。謂未來世諸行正起。即於此位亦說至緣。
【現代漢語翻譯】 現代漢語譯本：如果按照這樣的道理，那是可以成立的。如果按照其他的道理，那就不能成立。什麼是『這樣的道理』？什麼又是『其他的道理』，以至於說可以成立和不能成立呢？如果所說的意思是：如來（Tathagata，佛的稱號）出世或者不出世，諸行（Samskara，佛教術語，指一切有為法）等都是常緣于無明（Avidya，佛教術語，指對事物真相的迷惑）等而生起，而不是緣于其他法，或者根本沒有緣故而說是常住的。按照這樣的意思來說，道理上是可以成立的。如果所說的意思是：存在一種不同的法體，名為緣起（Pratityasamutpada，佛教術語，指事物相互依存、相互聯繫而產生的現象），它是湛然常住的。這種不同的意思來說，道理上是不能成立的。為什麼呢？因為生起和俱有都是有為法的相狀。沒有一種不同的常法可以作為無常的相狀而符合正理。而且，生起必定應該依據生起者而成立。這個常住的法與無明等有什麼關係呢？卻說這個法依據它們而成立，是它們的緣起。又名為緣起，卻說是常住的。這樣的語句意義是不符合道理的。這裡所說的緣起是什麼意思呢？缽剌底（Prati）是『至』的意思，醫底界（itya）是『行』的意思。由於先前的助力，『界』的意義轉變了，所以『行』由於『至』而轉變成『緣』。參（Sam）是『和合』的意思，嗢（Ut）是『上升』的意思，缽地界（padya）是『有』的意思。『有』憑藉和合上升而轉變成『起』。由此，有法至於緣之後，和合升起，這就是緣起的意義。這樣的語句意義在道理上是不應該成立的。為什麼呢？依據一個作者，卻有兩種作用。對於前面的作用，應該有『已』的說法。就像有一個人洗完澡才吃飯一樣。沒有少許的行法是在生起之前就存在的。先至於緣，然後才生起。沒有作者，就不可能有作用。所以說偈頌說： 『至於緣若起先，非有不應理；若俱便壞已，彼應先說故。』 沒有這樣的過失。而且應該反問聲論（Shabda，古印度的一種哲學流派，重視語言和聲音的分析）的諸位老師：法什麼時候生起？是在現在還是在未來？如果這樣問，會有什麼過失呢？如果說生起是在現在，那麼生起就不是已經產生的。如何成為現在呢？現在是已經產生的，又如何生起呢？已經產生又生起，就會導致無窮無盡。如果說生起是在未來，那麼那時還沒有，如何成為作者呢？作者既然沒有，又怎麼會有作用呢？所以在生起的位置，也就是至於緣的位置。生起的位置是什麼呢？就是未來世諸行正在生起。就在這個位置，也說是至於緣。
【English Translation】 English version: If it accords with such reasoning, then it is tenable. If it accords with other reasoning, then it is not. What is 'such reasoning'? What is 'other reasoning' that makes it tenable or untenable? If the meaning is: whether the Tathagata (title of the Buddha) appears in the world or not, the Samskaras (Buddhist term referring to all conditioned phenomena), etc., are always conditioned by Avidya (Buddhist term referring to ignorance) etc., and not conditioned by other dharmas, or without any condition, hence they are said to be permanent. If this is the meaning, then it is logically tenable. If the meaning is: there exists a distinct dharma-essence called Pratityasamutpada (Buddhist term referring to dependent origination, the principle that all things arise in dependence upon conditions), which is serene and permanent. This other meaning is logically untenable. Why? Because arising and co-existence are characteristics of conditioned phenomena (Samskrta). No distinct permanent dharma can be a characteristic of impermanence and be logically sound. Moreover, arising must be established based on the ariser. What relationship does this permanent dharma have with Avidya etc.? Yet it is said that this dharma is established based on them, and is their dependent origination. Furthermore, it is called dependent origination, yet it is said to be permanent. Such a statement is not logically consistent. What is the meaning of dependent origination here? Prati means 'to reach,' itya means 'action.' Due to the previous assistance, the meaning of 'boundary' changes, so 'action' changes into 'condition' due to 'reaching.' Sam means 'union,' Ut means 'rising,' padya means 'existence.' 'Existence' transforms into 'arising' through union and rising. Therefore, when a dharma reaches a condition, it arises through union and rising. This is the meaning of dependent origination. Such a statement is not logically tenable. Why? Based on one agent, there are two actions. For the previous action, there should be the statement of 'already.' Just as a person bathes before eating. There is not a single action that exists before arising. First reaching the condition, then arising later. Without an agent, there can be no action. Therefore, the verse says: 『If reaching the condition comes before arising, it is illogical for it not to exist; if they are simultaneous, then it has already ceased, therefore it should be said first.』 There is no such fault. Moreover, one should retort to the teachers of Shabda (ancient Indian philosophical school emphasizing language and sound analysis): When does a dharma arise? Is it in the present or in the future? What fault would there be in asking this? If arising is in the present, then arising is not already produced. How can it be the present? The present is already produced, so how can it arise? Arising after being produced would lead to endlessness. If arising is in the future, then it does not yet exist at that time, so how can it be an agent? Since there is no agent, how can there be action? Therefore, at the position of arising, which is also the position of reaching the condition. What is the position of arising? It is when the actions of the future world are arising. At this very position, it is also said to be reaching the condition.
又聲論師妄所安立作者作用理實不成。有是作者起是作用。非於此中見有作者。異起作用真實可得。故此義言于俗無謬。此緣起義即是所說。依此有彼有。此生故彼生。故應引彼釋緣起義。故說頌言。
如非有而起 至緣應亦然 生已起無窮 或先有非有 俱亦有言已 闇至已燈滅 及開口已眠 若后眠應閉
有執。更以余義釋難。缽剌底是種種義。醫底界是不住義。不住由種種助故變成緣。參是聚集義。嗢是上升義。缽地界是行義。由嗢為先行變成起。此說種種緣和合已令諸行法聚集升起。是緣起義。
如是所釋於此可然。眼色各為緣起于眼識等。此中種種聚集豈成。何故世尊說前二句。謂依此有彼有。及此生故彼生。為于緣起知決定故。如余處說。依無明有諸行得有。非離無明可有諸行。又為顯示諸支傳生。謂依此支有彼支得有。由彼支生故余支得生。又為顯示三際傳生。謂依前際有中際得有。由中際生故后際得生。又為顯示親傳二緣。謂有無明無間生行。或展轉力諸行方生。有餘師釋。如是二句為破無因常因二論。謂非無因諸行可有。亦非由常自性我等無生因故諸行得生。若爾便成前句無用。但由后句此生故彼生。能具破前無因常因故。然或有執有我為依行等得有。由無明等因
【現代漢語翻譯】 現代漢語譯本： 此外，聲論師（Shabda-pramanavadins）所虛妄安立的作者和作用的道理實際上是不能成立的。如果存在作者，那麼就會產生作用。但在此處，我們並沒有看到有作者，而離開了作者，作用的真實存在也是無法獲得的。因此，這種說法在世俗諦（conventional truth）的層面是沒有錯誤的。這種緣起（dependent origination）的道理，就是我們所說的『依此有彼有，此生故彼生』。所以，應該引用這些話來解釋緣起的意義。因此，經中說偈頌道： 『如同非有而生起，乃至緣起也應如此。生起之後無窮盡，或者先有然後非有。 俱時有』的說法已經說完，如同黑暗到來燈就熄滅，以及張開口后就入睡，如果之後才入睡，就應該先閉上嘴。 有人執著，用其他的意義來解釋這個難題。缽剌底（Pratitya）是種種的意思，醫底界（idya）是不住的意思。不住是因為種種助緣的緣故，變成了緣。參（sam）是聚集的意思，嗢（ud）是上升的意思，缽地界（padya）是行動的意思。由於嗢是先行，所以變成了起。這是說種種因緣和合之後，使得諸行法聚集升起，這就是緣起的意義。 像這樣解釋，在這裡是可以成立的。眼和色各自作為緣，生起眼識等等。這裡種種聚集怎麼能成立呢？為什麼世尊（Bhagavan）說前面兩句，也就是『依此有彼有，此生故彼生』呢？這是爲了對於緣起的認識能夠確定。如同其他地方所說，依靠無明（ignorance）而有諸行（actions）產生，離開了無明，諸行是不可能存在的。另外，也是爲了顯示諸支（limbs）的傳遞和生起，也就是依靠這個支，有那個支產生，由於那個支生起，所以其他的支才能生起。另外，也是爲了顯示三際（three times）的傳遞和生起，也就是依靠前際（past），有中際（present）產生，由於中際生起，所以後際（future）才能生起。另外，也是爲了顯示親近和傳遞這兩種緣，也就是有了無明，無間地生起行，或者通過輾轉的力量，諸行才產生。有其他的老師解釋說，這兩句話是爲了破斥無因論（theory of causelessness）和常因論（theory of permanent cause）。也就是說，不是沒有原因諸行就可以產生，也不是由於常恒不變的自性我（Atman）等等無生之因，諸行就可以產生。如果這樣，那麼就變成了前一句沒有用處，僅僅由后一句『此生故彼生』，就能完全破斥前面的無因論和常因論了。然而，或許有人執著認為，有我（Atman）作為依靠，行等等才能產生，由於無明等等的原因。
【English Translation】 English version: Furthermore, the author and action that are falsely established by the Shabda-pramanavadins (those who rely on sound as the means of knowledge) are, in reality, untenable. If there were an author, there would be an action. However, we do not see an author here, and apart from an author, the real existence of action cannot be obtained. Therefore, this statement is not erroneous in terms of conventional truth. This meaning of dependent origination (Pratītyasamutpāda) is what we are talking about: 'This existing, that exists; this arising, that arises.' Therefore, these words should be cited to explain the meaning of dependent origination. Thus, the verse says: 'Like arising from non-existence, so too should dependent origination be. After arising, it is endless, or first existing and then non-existing. The statement 'existing simultaneously' has already been said, like darkness arriving and the lamp going out, and opening the mouth and then falling asleep; if one falls asleep later, one should close one's mouth first. Some are attached, using other meanings to explain this difficulty. Pratitya (缽剌底) means 'various'; idya (醫底界) means 'non-abiding'. Non-abiding becomes a condition due to various assisting causes. Sam (參) means 'gathering'; ud (嗢) means 'rising'; padya (缽地界) means 'acting'. Because ud precedes, it becomes 'arising'. This means that after various conditions come together, they cause the phenomena of actions to gather and rise. This is the meaning of dependent origination. Such an explanation can be established here. The eye and color, each as a condition, give rise to eye consciousness, etc. How can various gatherings be established here? Why did the Bhagavan (世尊) say the first two sentences, namely 'This existing, that exists; this arising, that arises'? This is so that the knowledge of dependent origination can be determined. As it is said elsewhere, relying on ignorance (Avidya, 無明), actions (Samskaras, 諸行) arise; apart from ignorance, actions cannot exist. Furthermore, it is to show the transmission and arising of the limbs (angas, 支), that is, relying on this limb, that limb arises; because that limb arises, other limbs can arise. Furthermore, it is to show the transmission and arising of the three times (trikala, 三際), that is, relying on the past (atita, 前際), the present (vartamana, 中際) arises; because the present arises, the future (anagata, 后際) can arise. Furthermore, it is to show the two kinds of conditions, close and transmitted, that is, with ignorance, actions arise without interval, or through the power of transformation, actions arise. Other teachers explain that these two sentences are to refute the theory of causelessness (ahetuvada, 無因論) and the theory of permanent cause (nityakaranavada, 常因論). That is, it is not that actions can arise without a cause, nor can actions arise from a permanent, unchanging self (Atman, 我), etc., which is a non-arising cause. If so, then the first sentence becomes useless; only the latter sentence, 'This arising, that arises,' can completely refute the preceding theory of causelessness and the theory of permanent cause. However, perhaps some are attached to the idea that with the self (Atman, 我) as a reliance, actions, etc., can arise, due to causes such as ignorance, etc.
分生故行等得生。是故世尊為除彼執決判果有即由生因。若此生故彼生。即依此有彼有。非謂果有別依余因。謂無明緣行。乃至如是純大苦蘊集軌範諸師釋。此二句為顯因果不斷及生。謂依無明不斷諸行不斷。即由無明生故諸行得生。如是展轉皆應廣說。有釋。為顯因果住生。謂乃至因相續有果相續亦有。及即由因分生故諸果分亦生。此欲辯生。何緣說住。又佛何故破次第說。先說住已而後說生。復有釋言。依此有彼有者。依果有因有滅。此生故彼生者。恐疑果無因生。是故復言由因生故果方得起。非謂無因。經義若然應作是說。依此有彼滅無。又應先言因生故果生。已后乃可說依果有因滅無。如是次第方名善說。若異此者。欲辯緣起。依何次第。先說因滅。故彼所釋非此經義。
複次云何無明緣行。廣說乃至生緣老死。我今略顯符順經義。謂諸愚夫于緣生法不知唯行。妄起我見及我慢執。為自受樂非苦樂故。造作身等各三種業。謂為自身受當樂故造諸福業。受當來樂非苦樂故造不動業。受現樂故造非福業。如是名為無明緣行。由引業力識相續流如火焰行。往彼彼趣憑附中有馳赴所生結生有身。名行緣識。若作此釋善順契經分別識支通於六識。識為先故。於此趣中有名色生。具足五蘊展轉相續。遍一期生。于大
【現代漢語翻譯】 現代漢語譯本：因為產生，所以行為等才能產生。因此，世尊爲了消除他們的執著，明確地判定果的存在是因為有產生的因。如果因為這個產生，所以那個產生，就是依靠這個存在，所以那個存在。並不是說果的存在另外依靠其他的因。例如，無明緣行，乃至像這樣純粹的大苦蘊聚集，軌範師們解釋說，這兩句話是爲了顯示因果的不斷和產生。就是說，依靠無明，諸行不斷；就是因為無明產生，所以諸行才能產生。像這樣輾轉相生，都應該廣泛地解說。有一種解釋，是爲了顯示因果的住和生。就是說，乃至因的相續存在，果的相續也存在；以及因為因的部分產生，所以諸果的部分也產生。這想要辨明產生。為什麼說住呢？而且佛為什麼不按次第說，先說住，然後說生呢？還有一種解釋說，『依此有彼有』，是說依靠果的存在，因的存在和滅亡。『此生故彼生』，是恐怕懷疑果沒有因也能產生。所以又說因為因產生，果才能生起，並不是說沒有因。如果經文的意思是這樣，就應該這樣說：『依此有彼滅無』。又應該先說因產生所以果產生，之後才可以講依靠果的存在，因滅亡消失。像這樣的次第才叫做善說。如果不是這樣，想要辨明緣起，依照什麼次第，先說因滅亡呢？所以他們的解釋不是這部經文的意思。 其次，什麼是無明緣行？廣泛地說乃至生緣老死。我現在簡略地顯示符合經文意義的解釋。就是說，那些愚昧的人對於緣生法，不知道只是行為，錯誤地產生我見和我的傲慢執著，爲了自己享受快樂而不是痛苦和快樂，造作身等各三種業。就是說，爲了自身享受將來的快樂，造作各種福業；爲了享受將來的快樂而不是痛苦和快樂，造作不動業；爲了享受現在的快樂，造作非福業。像這樣叫做無明緣行。由於引業的力量，識的相續像火焰一樣流動，前往各個趣，憑藉中有身，奔赴所生之處，結生有身，叫做行緣識。如果這樣解釋，就很好地順應了契經，分別識支，貫通於六識。因為識是先導，所以在這個趣中，有名色產生，具足五蘊，輾轉相續，遍及一生。在大的
【English Translation】 English version: Because of arising, actions and so on can arise. Therefore, the World-Honored One, in order to eliminate their attachments, decisively judged that the existence of the fruit is due to the cause of arising. If because this arises, that arises, it means that relying on this existence, that exists. It is not that the existence of the fruit relies on other causes. For example, 'ignorance conditions volitional formations,' and so on, up to the accumulation of pure great suffering. The teachers of the normative tradition explain that these two sentences are to show the continuity and arising of cause and effect. That is, relying on ignorance, volitional formations are continuous; it is because ignorance arises that volitional formations can arise. In this way, the mutual arising should be explained extensively. One explanation is to show the abiding and arising of cause and effect. That is, as long as the continuity of the cause exists, the continuity of the fruit also exists; and because the part of the cause arises, the parts of the fruits also arise. This wants to clarify arising. Why speak of abiding? And why did the Buddha not speak in order, first speaking of abiding and then of arising? Another explanation is that 'with this, that exists' means that relying on the existence of the fruit, the existence and cessation of the cause exist. 'This arising, that arising' is to prevent the doubt that the fruit can arise without a cause. Therefore, it is also said that because the cause arises, the fruit can arise, not that there is no cause. If the meaning of the sutra is like this, it should be said: 'With this, that ceases to exist.' And it should first be said that because the cause arises, the fruit arises, and then it can be said that relying on the existence of the fruit, the cause ceases to exist. Such an order is called a good explanation. If it is not like this, wanting to clarify dependent origination, according to what order should the cessation of the cause be spoken of first? Therefore, their explanation is not the meaning of this sutra. Furthermore, what is 'ignorance conditions volitional formations?' Speaking extensively, up to 'birth conditions old age and death.' I will now briefly show an explanation that accords with the meaning of the sutra. That is, those ignorant people, regarding conditioned phenomena, do not know that it is only action, and falsely generate views of self and arrogant attachments, creating the three types of karma of body, etc., for the sake of enjoying pleasure for themselves rather than suffering and pleasure. That is, to enjoy future pleasure for themselves, they create various meritorious karmas; to enjoy future pleasure rather than suffering and pleasure, they create unwavering karma; to enjoy present pleasure, they create non-meritorious karma. This is called 'ignorance conditions volitional formations.' Due to the power of the karma that leads, the continuity of consciousness flows like a flame, going to various destinies, relying on the intermediate state, rushing to the place of birth, forming a body at rebirth, called 'volitional formations condition consciousness.' If this is explained in this way, it accords well with the sutra, distinguishing the consciousness factor, connecting to the six consciousnesses. Because consciousness is the leader, in this destiny, name and form arise, complete with the five aggregates, mutually continuous, pervading a lifetime. In the great
因緣辯緣起等諸經皆有如是說故。如是名色漸成熟時具眼等根說為六處。次與境合便有識生。三和故有順樂等觸。依此便生樂等三受。從此三受引生三愛。謂由苦逼有於樂受發生欲愛。或有於樂非苦樂受發生色愛。或有唯于非苦樂受生無色愛。從欣受愛起欲等取。此中欲者謂五妙欲。見謂六十二見。如梵網經廣說。戒謂遠離惡戒。禁謂狗牛等禁。如諸離系及婆羅門播輸缽多般利伐羅勺迦等異類外道受持種種露形拔髮披烏鹿皮持髻涂灰執三杖剪鬚髮等無義苦行。我語謂內身依之說我故。有餘師說。我見我慢名為我語。云何此二獨名我語。由此二種說有我故。我非有故說名我語。如契經說。苾芻當知。愚昧無聞諸異生類隨假言說起於我執。于中實無我及我所。於前四種。取謂欲貪。故薄伽梵諸經中釋。云何為取。所謂欲貪。由取為緣積集種種招後有業說名為有。如世尊告阿難陀言。招後有業說名為有。有為緣故。識相續流趣未來生。如前道理具足五蘊說名為生。以生為緣便有老死。其相差別廣說如經。如是純言顯唯有行無我我所。大苦蘊言顯苦積集無初無後。集言為顯諸苦蘊生。毗婆沙宗如前已說。
說一切有部俱舍論卷第九 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷
【現代漢語翻譯】 現代漢語譯本 因緣辯和緣起等諸經中都有這樣的說法。如此，名色逐漸成熟時，具備眼等諸根，這被稱為六處（六種感覺器官）。接著，六處與外境結合，便產生識（意識）。三者和合，便產生順樂等觸（感受）。依靠這些觸，便產生樂等三種受（感受：樂受、苦受、不苦不樂受）。從此三種受引發三種愛（貪愛）：由於苦的逼迫，對樂受產生欲愛；或者對非樂非苦受產生色愛；或者僅僅對非苦非樂受產生無色愛。從欣求感受的愛產生欲等取（執取）。 這裡所說的『欲』，指的是五妙欲（色、聲、香、味、觸五種感官享受）。『見』指的是六十二見，如《梵網經》中詳細闡述的那樣。『戒』指的是遠離惡戒。『禁』指的是狗牛等禁，就像那些離系外道以及婆羅門教徒，如播輸缽多（Paśupata，一種印度教派）、般利伐羅勺迦（Parivrājaka，流浪的禁慾者）等異類外道，受持種種裸形、拔髮、披烏鹿皮、持髮髻、涂灰、執三杖、剪鬚髮等無意義的苦行。『我語』指的是內在的身體，依靠它來說『我』。也有其他論師說，我見和我慢被稱為『我語』。為什麼這兩種單獨被稱為『我語』呢？因為這兩種都說有『我』的緣故。『我』並非真實存在，所以稱為『我語』。如契經所說：『苾芻（Bhiksu，比丘），應當知道，愚昧無聞的各種異生，隨著虛假的言說而產生我執，其中實際上沒有『我』以及『我所』。』 在前面的四種取中，『取』指的是欲貪。所以薄伽梵（Bhagavan，世尊）在諸經中解釋說：『什麼是取？就是所謂的欲貪。』由於『取』為緣，積聚種種招引後有的業，這被稱為『有』。如世尊告訴阿難陀（Ananda，阿難）說：『招引後有的業被稱為『有』。』以『有』為緣故，識（意識）相續不斷地流向未來生。如前面的道理，具足五蘊（色、受、想、行、識）被稱為『生』。以『生』為緣，便有老死，其相狀差別在經中有詳細的說明。如此純粹的言說顯示只有行（行為），沒有『我』和『我所』。『大苦蘊』的說法顯示苦的積聚沒有開始也沒有結束。『集』這個詞是爲了顯示諸苦蘊的產生。毗婆沙宗的觀點如前所述。 《說一切有部俱舍論》第九卷 《阿毗達磨俱舍論》卷
【English Translation】 English version Because the Hetuvāda (因緣辯, Discourse on Causes) and other sutras on Pratītyasamutpāda (緣起, Dependent Origination) all say as such. Thus, when nāmarūpa (名色, name and form) gradually matures, possessing the roots of eyes, etc., it is said to be the six āyatana (處, sense bases). Next, when these combine with objects, vijñāna (識, consciousness) arises. The combination of these three gives rise to sparśa (觸, contact) such as pleasant ones. Based on this, three kinds of vedanā (受, feeling) such as pleasure arise. From these three vedanā, three kinds of tṛṣṇā (愛, craving) are drawn forth. That is, due to the pressure of suffering, kāma-tṛṣṇā (欲愛, craving for sensual pleasure) arises from pleasant vedanā. Or, rūpa-tṛṣṇā (色愛, craving for form) arises from vedanā that are neither pleasant nor painful. Or, arūpa-tṛṣṇā (無色愛, craving for formlessness) arises only from vedanā that are neither painful nor pleasant. From the tṛṣṇā that delights in vedanā, upādāna (取, grasping) such as kāma (欲, desire) arises. Here, kāma refers to the five desirable sensual pleasures. Dṛṣṭi (見, view) refers to the sixty-two views, as explained in detail in the Brahmajāla Sūtra (梵網經). Śīla (戒, precept) refers to abstaining from evil precepts. Vrata (禁, vow) refers to vows such as those involving dogs and cows, as practiced by various non-Buddhist ascetics such as the Nirgranthas (離系, Jainas) and Brahmins, such as the Pāśupatas (播輸缽多, a Hindu sect), Parivrājakas (般利伐羅勺迦, wandering ascetics), and other heterodox groups who practice various meaningless austerities such as nakedness, plucking out hair, wearing antelope skins, keeping matted hair, smearing ashes, holding three staffs, and cutting off beards and hair. Ātmavāda (我語, self-talk) refers to the internal body, upon which one speaks of 'I'. Some other teachers say that ātma-dṛṣṭi (我見, self-view) and ātma-māna (我慢, self-conceit) are called ātmavāda. Why are these two alone called ātmavāda? Because these two speak of the existence of 'I'. Since 'I' does not truly exist, it is called ātmavāda. As the sutra says: 'Bhikkhus (苾芻, monks), know that ignorant and unlearned beings give rise to self-grasping based on false speech, in which there is actually no 'I' or 'mine'.' Among the previous four types of upādāna, upādāna refers to kāma-rāga (欲貪, sensual desire). Therefore, the Bhagavan (薄伽梵, the Blessed One) explains in the sutras: 'What is upādāna? It is what is called kāma-rāga.' Because upādāna is the condition, accumulating various karmas that bring about future existence is called bhava (有, becoming). As the Blessed One told Ananda (阿難陀, Ananda): 'Karma that brings about future existence is called bhava.' Because bhava is the condition, the continuous flow of vijñāna proceeds towards future birth. As in the previous reasoning, the complete possession of the five skandhas (蘊, aggregates) (form, feeling, perception, mental formations, and consciousness) is called jāti (生, birth). Because jāti is the condition, there is then old age and death, the differences of which are explained in detail in the sutras. Such pure speech shows that there is only action, without 'I' or 'mine'. The statement 'great mass of suffering' shows that the accumulation of suffering has no beginning and no end. The word 'accumulation' is to show the arising of the aggregates of suffering. The view of the Vaibhāṣika school (毗婆沙宗) has been stated previously. Abhidharmakośa-bhāṣya of the Sarvāstivāda School, Volume 9 Abhidharmakośa-bhāṣya, Volume
第十
尊者世親造
三藏法師玄奘奉 詔譯分別世品第三之三
無明何義。謂體非明。若爾無明應是眼等。既爾。此義應謂明無。若爾無明體應非有。為顯有體義不濫余。頌曰。
明所治無明 如非親實等
論曰。如諸親友所對怨敵親友相違名非親友。非異親友。非親友無。諦語名實。此所對治虛誑言論名為非實。非異於實。亦非實無。等言為顯非法非義非事等性非異非無。如是無明別有實體。是明所治非異非無。云何知然。說行緣故。復有誠證。頌曰。
說為結等故 非惡慧見故 與見相應故 說能染慧故
論曰。經說無明以為結縛隨眠及漏軛瀑流等。非余眼等及體全無可得說為結縛等事。故有別法說名無明。如惡妻子名無妻子。如是惡慧應名無明。彼非無明有是見故。諸染污慧名為惡慧。于中有見故非無明。若爾非見慧應許是無明。不爾。無明見相應故。無明若是慧應見不相應。無二慧體共相應故。又說無明能染慧故。如契經言。貪慾染心令不解脫。無明染慧令不清凈。非慧還能染于慧體。如貪異類能染於心。無明亦應異慧能染。如何不許諸染污慧間雜善慧令不清凈說為能染。如貪染心令不解脫。豈必現起與心相應方說能染。然由貪力損縛於心令不解脫。後轉滅
【現代漢語翻譯】 現代漢語譯本 第十
尊者 Vasubandhu（世親）造
三藏法師 Xuanzang（玄奘）奉 詔譯 分別世品第三之三
無明是什麼意思？是指其體性不是光明。如果這樣，那麼無明就應該等同於眼等感官。既然如此，這個定義就應該理解為光明的缺失。如果是這樣，那麼無明的本體就應該是不存在的。爲了表明它具有實體，且不與其它事物混淆，頌文說：
『明所治無明，如非親實等。』
論曰：就像親友所對立的怨敵，與親友相反的被稱為『非親友』，但它不是異於親友的存在，也不是親友的缺失。真實的言語稱為『實』，與此相對的虛假言論稱為『非實』，但它不是異於真實的存在，也不是真實的缺失。『等』字是爲了表明非法、非義、非事等性質，它們都不是異於其對應物的存在，也不是對應物的缺失。同樣，無明具有獨立的實體，是被光明所對治的，但它不是異於光明的存在，也不是光明的缺失。如何得知是這樣呢？因為經中說『行』以無明為緣故。還有確鑿的證據，頌文說：
『說為結等故，非惡慧見故，與見相應故，說能染慧故。』
論曰：經中說無明是結、縛、隨眠以及漏、軛、瀑流等。眼等感官以及完全不存在的事物，都不能被稱為結縛等。因此，有一種獨立的法被稱為無明。就像惡劣的妻子被稱為『無妻子』一樣，惡劣的智慧應該被稱為無明。但惡慧不是無明，因為它具有『見』。被染污的智慧被稱為惡慧，其中包含『見』，因此不是無明。如果這樣，那麼不包含『見』的智慧應該被認為是無明嗎？不是的。因為無明與『見』相應。如果無明是智慧，那麼它就不應該與『見』相應，因為兩種智慧不能同時相應。此外，經中說無明能夠染污智慧。如契經所說：『貪慾染心，令不解脫；無明染慧，令不清凈。』智慧不能染污自身。就像貪慾作為異類能夠染污心一樣，無明也應該作為異於智慧的事物才能染污智慧。為什麼不允許被染污的智慧與善良的智慧混合，導致不清凈，從而被稱為『能染』呢？就像貪慾染污心，導致不能解脫一樣，難道必須是現行且與心相應才能被稱為『能染』嗎？實際上，由於貪慾的力量損害和束縛了心，導致不能解脫，最終才會消滅。
【English Translation】 English version The Tenth
Composed by Venerable Vasubandhu (世親)
Translated under Imperial Order by Tripitaka Master Xuanzang (玄奘), Chapter Three, Section Three on Discrimination of the World
What is the meaning of ignorance (Avidya, 無明)? It means that its nature is non-illumination. If so, then ignorance should be the same as the eyes and other senses. If that's the case, this definition should be understood as the absence of illumination. If so, then the substance of ignorance should be non-existent. To show that it has substance and is not confused with other things, the verse says:
'Ignorance is what illumination cures, like non-friend, non-truth, etc.'
Commentary: Just as an enemy is opposed to a friend, and what is contrary to a friend is called a 'non-friend,' but it is not something different from a friend, nor is it the absence of a friend. True speech is called 'truth,' and false speech opposed to it is called 'non-truth,' but it is not something different from truth, nor is it the absence of truth. The word 'etc.' is to indicate the nature of non-law, non-righteousness, non-matter, etc., which are neither different from their corresponding objects nor the absence of those objects. Likewise, ignorance has an independent substance, which is what illumination cures, but it is not something different from illumination, nor is it the absence of illumination. How do we know this is so? Because the scriptures say that 'actions' are conditioned by ignorance. There is also conclusive evidence, as the verse says:
'It is said to be a bond, etc., not evil wisdom or view, because it is associated with views, and it is said to be able to defile wisdom.'
Commentary: The scriptures say that ignorance is a bond (Klesha, 結), a tie (Bandhana, 縛), a latent tendency (Anusaya, 隨眠), as well as a leak (Asrava, 漏), a yoke (Yoga, 軛), and a flood (Ogha, 瀑流), etc. The eyes and other senses, as well as things that are completely non-existent, cannot be called bonds, etc. Therefore, there is an independent dharma called ignorance. Just as a bad wife is called a 'non-wife,' evil wisdom should be called ignorance. But evil wisdom is not ignorance, because it possesses 'views' (Drishti, 見). Defiled wisdom is called evil wisdom, which contains 'views,' so it is not ignorance. If so, then wisdom that does not contain 'views' should be considered ignorance? No. Because ignorance is associated with 'views.' If ignorance were wisdom, then it should not be associated with 'views,' because two kinds of wisdom cannot be associated at the same time. Furthermore, the scriptures say that ignorance can defile wisdom. As the sutra says: 'Greed defiles the mind, causing non-liberation; ignorance defiles wisdom, causing impurity.' Wisdom cannot defile itself. Just as greed, as a different kind, can defile the mind, ignorance should also be something different from wisdom in order to defile wisdom. Why is it not allowed that defiled wisdom mixes with good wisdom, leading to impurity, and is thus called 'able to defile'? Just as greed defiles the mind, leading to non-liberation, does it have to be currently active and associated with the mind to be called 'able to defile'? In reality, because the power of greed damages and binds the mind, leading to non-liberation, it will eventually be destroyed.
彼貪熏習時心便解脫。如是無明染污于慧令不清凈。非慧相應。但由無明損濁于慧。如是分別何理相違。誰復能遮自所分別。然異慧類別有無明。如貪異心此說為善。有執煩惱皆是無明。此亦應同前理遮遣。若諸煩惱皆是無明。于結等中不應別說。亦不應與見等相應。見等不應自相應故。或亦應說無明染心。若謂此中就差別說。應于染慧不說總名。既許無明別法為體應說此體。其相云何。謂不了知諦實業果。未測何相名不了知。為異了知。為此非有。二俱有過。如無明說。此謂了知所治別法。此復難測。其相是何。此類法爾應如是說。如余處言。云何為眼。謂清凈色眼識所依。無明亦然。唯可辯用。大德法救說。此無明是諸有情恃我類性。異於我慢類體是何。經言。我今如是知已如是見已。諸所有愛。諸所有見。諸所有類性。諸我我所執。我慢執。隨眠。斷遍知故無影寂滅。故知類性異於我慢。寧知類性即是無明。不可說為余煩惱故。豈不可說為余慢等。若更於此鉅細研尋。言論繁雜故應且止。名色何義。色如先辯。今唯辯名。頌曰。
名無色四蘊
論曰。無色四蘊何故稱名。隨所立名根境勢力于義轉變故說為名。云何隨名勢力轉變。謂隨種種世共立名。于彼彼義轉變詮表。即如牛馬色味等名。此復何緣標
【現代漢語翻譯】 現代漢語譯本：當被貪慾熏習時，心便會解脫（指從善的狀態解脫）。就像這樣，無明染污智慧，使智慧不清凈，與智慧不相應。只是由於無明損害和混濁了智慧。像這樣分別，有什麼道理相違背呢？誰又能阻止自己所分別的呢？然而，與智慧的類別不同，存在著無明，就像貪慾與心不同一樣，這樣說才是好的。有些人認為所有的煩惱都是無明，這也應該用前面的道理來駁斥。如果所有的煩惱都是無明，那麼在結（Samyoja，煩惱的束縛），等（指其他煩惱）之中，就不應該單獨說明無明。也不應該與見（Dṛṣṭi，錯誤的見解）等相應，因為見等不應該自己相應自己。或者也應該說無明染污心。如果說這是就差別來說的，那麼就不應該在染污的智慧中說總的名稱。既然允許無明是別的法作為本體，就應該說明這個本體，它的相是什麼呢？就是不了知諦（Satya，真諦）、實（真實）和業果（Karma-phala，行為的結果）。沒有衡量什麼相叫做不了知？是爲了異於了知，還是因為沒有了知？這兩種說法都有過失，就像對無明的說明一樣。這指的是了知所要對治的別的法，這也很難衡量，它的相是什麼呢？這類法本來就應該這樣說，就像其他地方所說的那樣。什麼是眼（cakṣus，視覺器官）？就是清凈的色（rūpa，顏色和形狀），是眼識（cakṣur-vijñāna，視覺意識）所依賴的。無明也是這樣，只能辨別它的作用。大德法救說，這個無明是所有有情（Sattva，眾生）恃（shì，依賴）我的類性（lèi xìng，類別屬性）。與我慢（Ātmamāna，對自我的驕傲）的類體有什麼不同呢？經中說：『我現在這樣知道，這樣看見，所有對存在的愛（愛著），所有錯誤的見解，所有類性，所有我與我所的執著，我慢的執著，隨眠（anuśaya，潛在的煩惱），因為斷除和遍知而無影寂滅。』所以知道類性不同於我慢。怎麼知道類性就是無明呢？因為不能說它是其他的煩惱。難道不能說它是其他的慢等嗎？如果更進一步對此進行細緻的研尋，言論就會繁雜，所以應該暫且停止。名（Nāma，名）和色（Rūpa，色）是什麼意思？色如先前所辨析的。現在只辨析名。頌說：名是無色的四蘊。 論說：無色的四蘊為什麼稱為名？因為隨著所建立的名稱，根（Indriya，感覺器官）、境（Viṣaya，感覺對像）的勢力在意義上轉變，所以說為名。怎麼樣隨著名稱的勢力轉變呢？就是隨著種種世俗共同建立的名稱，在那些意義上轉變和詮表。就像牛、馬、色、味等名稱。這又是什麼緣故標明...
【English Translation】 English version: When the mind is perfumed by greed, it becomes liberated (referring to liberation from a virtuous state). Just like that, ignorance (Avidyā) contaminates wisdom (Prajñā), making it impure and not corresponding to wisdom. It is only because ignorance damages and muddies wisdom. Discriminating like this, what principle is contradicted? Who can prevent what they themselves discriminate? However, different from the category of wisdom, there exists ignorance, just as greed is different from the mind. Saying it this way is good. Some people believe that all afflictions (Kleśā) are ignorance, and this should also be refuted using the previous reasoning. If all afflictions are ignorance, then ignorance should not be separately mentioned among the fetters (Saṃyojana) and others (referring to other afflictions). Nor should it correspond with views (Dṛṣṭi) and others, because views and others should not correspond with themselves. Or it should also be said that ignorance contaminates the mind. If it is said that this is in terms of difference, then the general name should not be used for contaminated wisdom. Since it is allowed that ignorance is a separate dharma (法，phenomena) as its substance, then this substance should be explained. What is its characteristic? It is not knowing the Truths (Satya), reality, and the results of actions (Karma-phala). What characteristic is not measured that is called not knowing? Is it to be different from knowing, or is it because there is no knowing? Both of these statements have faults, just like the explanation of ignorance. This refers to knowing the separate dharma that is to be counteracted, and this is also difficult to measure. What is its characteristic? This kind of dharma should naturally be said in this way, just as it is said elsewhere. What is the eye (cakṣus)? It is the pure form (rūpa) that the eye consciousness (cakṣur-vijñāna) relies on. Ignorance is also like this, and only its function can be distinguished. The great worthy Dharmatrāta said that this ignorance is the nature of all sentient beings (Sattva) relying on 'I'. What is the difference in the nature of the category from pride (Ātmamāna)? The sutra says: 'Now I know in this way, I see in this way, all love for existence, all wrong views, all natures, all attachments to 'I' and 'mine', attachments to pride, latent afflictions (anuśaya), because of cutting off and pervasive knowing, there is no shadow and it is extinguished.' Therefore, it is known that the nature of the category is different from pride. How is it known that the nature of the category is ignorance? Because it cannot be said that it is other afflictions. Could it not be said that it is other prides, etc.? If further detailed research is done on this, the discussion will be complicated, so it should be stopped for now. What is the meaning of name (Nāma) and form (Rūpa)? Form is as previously analyzed. Now only name is analyzed. The verse says: Name is the four aggregates without form. The treatise says: Why are the four aggregates without form called name? Because with the established name, the power of the faculties (Indriya) and objects (Viṣaya) changes in meaning, so it is said to be name. How does it change with the power of the name? It is that with the various common names established in the world, it changes and expresses in those meanings. Just like the names of cows, horses, colors, tastes, etc. What is the reason for marking...
以名稱。于彼彼境轉變而緣。又類似名。隨名顯故。有餘師說。四無色蘊舍此身已轉趣餘生。轉變如名。故標名稱。觸何為義。頌曰。
觸六三和生
論曰。觸有六種。所謂眼觸乃至意觸。此復是何。三和所生。謂根境識三和合故有別觸生。且五觸生可三和合。許根境識俱時起故。意根過去。法或未來。意識現在。如何和合。此即名和合。謂因果義成。或同一果故名和合。謂根境識三同順生觸故。諸師於此覺慧不同。有說。三和即名為觸。彼引經證。如契經言。如是三法聚集和合說名為觸。有說。別法與心相應三和所生說名為觸。彼引經證。經言。云何六。六法門。一六內處。二六外處。三六識身。四六觸身。五六受身。六六愛身。此契經中根境識外別說六觸。故觸別有。說即三和名為觸者。釋后所引六六經言。非由別說便有別體。勿受及愛非法處攝無如是失。離愛受觸別有所餘法處體故。汝宗離觸無別有三。可觸及三差別而說。雖有根境不發於識。而無有識不託根境。故已說三更別說觸便成無用。有餘救言。非諸眼色皆諸眼識因。非諸眼識皆諸眼色果。非因果者別說為三。因果所收總立為觸。說離三和有別觸者。釋前所引如是三法聚集和合名觸。經言我部所誦經文異此。或於因上假說果名。如說諸佛出現
【現代漢語翻譯】 現代漢語譯本：以『名稱』（nāma）命名。因為在不同的境界中轉變而攀緣。又因為類似『名稱』，隨著名稱的顯現而存在。有些論師說，四種無色蘊捨棄此身後，會轉生到其他地方。這種轉變就像『名稱』一樣，所以標示為『名稱』。那麼，『觸』（sparśa）的意義是什麼呢？頌文說： 『觸由六三和生』 論曰：『觸』有六種，即眼觸乃至意觸。這又是什麼呢？是根、境、識三者和合所生。所謂根、境、識三者和合，就會產生不同的『觸』。而且五種『觸』的產生，可以通過三和合來解釋，因為根、境、識被認為是同時生起的。但是，意根是過去的，法是過去或未來的，意識是現在的，如何和合呢？這就被稱為『和合』，意思是因果關係成立。或者因為它們產生相同的結果，所以被稱為『和合』，意思是根、境、識三者共同順應而產生『觸』。諸位論師對此的理解和智慧不同。有人說，三和合就是『觸』。他們引用經文作為證據，如契經所說：『如此三種法聚集和合，就叫做觸。』有人說，是另一種與心相應的法，由三和合所生，叫做『觸』。他們引用經文作為證據，經文說：『什麼是六？六法門。一、六內處（āyatana）。二、六外處。三、六識身（vijñāna-kāya）。四、六觸身（sparśa-kāya）。五、六受身（vedanā-kāya）。六、六愛身（tṛṣṇā-kāya）。』這契經中，在根、境、識之外，另外說了六觸，所以『觸』是另外存在的。如果說三和合就是『觸』，那麼解釋後面引用的六六經文時，就不能因為另外說了就認為有另外的自體。不要讓受和愛被非法處所包含，沒有這樣的過失。因為離開愛、受、觸，另外還有法處的自體。你們的宗派離開『觸』，沒有另外的三者，可以把『觸』和三者區別開來說。即使有根和境，也不會引發識；但是沒有不依賴根和境的識。所以已經說了三者，再另外說『觸』，就變得沒有用了。有人辯解說，不是所有的眼和色都是眼識的因，也不是所有的眼識都是眼和色的果。不是因果關係的，另外說為三者；因果關係所包含的，總括起來立為『觸』。如果說離開三和合，另外有『觸』，那麼解釋前面引用的『如此三種法聚集和合，叫做觸』時，經文說我部所誦的經文與此不同。或者在因上假借說果的名字，如說諸佛出現。』
【English Translation】 English version: It is named 'Name' (nāma). Because it transforms and clings in various realms. Also, it is similar to 'Name', existing as the name manifests. Some teachers say that the four formless aggregates, having abandoned this body, transmigrate to other existences. This transformation is like 'Name', hence it is labeled 'Name'. What, then, is the meaning of 'Contact' (sparśa)? The verse says: 'Contact arises from the union of six and three.' The treatise says: 'Contact' is of six kinds, namely eye-contact up to mind-contact. What is this again? It is born from the union of three. That is, because of the union of root, object, and consciousness, distinct 'contacts' arise. Moreover, the arising of the five contacts can be explained by the union of three, because root, object, and consciousness are admitted to arise simultaneously. However, the mind-root is past, the dharma is past or future, and consciousness is present; how can they unite? This is called 'union', meaning that the cause-and-effect relationship is established. Or, because they produce the same result, it is called 'union', meaning that root, object, and consciousness together give rise to 'contact'. The teachers have different understandings and wisdom regarding this. Some say that the union of three is itself 'contact'. They cite scripture as evidence, as the sutra says: 'Such three dharmas gathered and united are called contact.' Some say that it is another dharma that is associated with the mind, born from the union of three, that is called 'contact'. They cite scripture as evidence, the scripture says: 'What are the six? The six dharma-gates. One, the six internal bases (āyatana). Two, the six external bases. Three, the six bodies of consciousness (vijñāna-kāya). Four, the six bodies of contact (sparśa-kāya). Five, the six bodies of feeling (vedanā-kāya). Six, the six bodies of craving (tṛṣṇā-kāya).' In this sutra, apart from root, object, and consciousness, six contacts are mentioned separately, so 'contact' exists separately. If it is said that the union of three is 'contact', then when explaining the six-six sutra cited later, one should not think that there is a separate entity simply because it is mentioned separately. Do not let feeling and craving be included in the dharma-base, there is no such fault. Because apart from craving, feeling, and contact, there is another entity of the dharma-base. Your school, apart from 'contact', does not have another three that can distinguish 'contact' from the three. Even if there are root and object, they will not trigger consciousness; but there is no consciousness that does not rely on root and object. So, having already spoken of the three, speaking of 'contact' separately becomes useless. Some argue that not all eye and color are the cause of eye-consciousness, nor is all eye-consciousness the result of eye and color. Those that are not cause-and-effect are spoken of separately as three; those that are included in cause-and-effect are collectively established as 'contact'. If it is said that apart from the union of three, there is another 'contact', then when explaining the 'Such three dharmas gathered and united are called contact' cited earlier, the scripture says that the scripture recited by my school is different from this. Or, the name of the result is borrowed and spoken of on the cause, as it is said that the Buddhas appear.'
樂等。如是展轉更相難釋。言論煩多故應且止。然對法者說有別觸。即前六觸複合為二。頌曰。
五相應有對 第六俱增語
論曰。眼等五觸說名有對。以有對根為所依故。第六意觸說名增語。所以然者。增語謂名。名是意觸所緣長境故偏就此名增語觸。如說眼識但能了青不了是青。意識了青亦了是青。故名為長。故有對觸名從所依。增語觸名就所緣立。有說。意識語為增上方于境轉。五識不然。是故意識獨名增語。與此相應名增語觸。故有對觸名從所依。增語觸名就相應立。即前六觸隨別相應覆成八種。頌曰。
明無明非二 無漏染污余 愛恚二相應 樂等順三受
論曰。明無明等相應成三。一明觸。二無明觸。三非明非無明觸。此三如次應知。即是無漏染污余相應觸。余謂無漏及染污余。即有漏善無覆無記。無明觸中一分數起。依彼復立愛恚二觸。愛恚隨眠共相應故。總攝一切覆成三觸。一順樂受觸。二順苦受觸。三順不苦不樂受觸。此三能引樂等受故。或是樂等受所領故。或能為受行相依故名為順受。如何觸為受所領行相依。行相極似觸。依觸而生故。如是合成十六種觸。受何為義。頌曰。
從此生六受 五屬身余心
論曰。從前六觸生於六受。謂眼觸所生受至意觸
【現代漢語翻譯】 現代漢語譯本：快樂等等。這樣輾轉相問，更難以解釋清楚。爭論繁多，所以應該暫且停止。然而，對於研習對法藏的人來說，認為還有一種特別的觸，就是將前面的六觸複合為二種。頌文說： 『五種與有對相應，第六種則與增語相應。』 論中說：眼等五觸被稱為『有對』，因為它們以有對的根（如眼根）為所依。第六種意觸被稱為『增語』。為什麼這樣說呢？增語指的是名，名是意觸所緣的長境，所以特別就此稱意觸為增語觸。正如所說，眼識只能了別青色，不能了別『是青色』，而意識既能了別青色，也能了別『是青色』，所以稱為『長』。因此，有對觸的名稱是從所依立的，增語觸的名稱是從所緣立的。有人說，意識以語言為增上，才能在境界上運轉，而五識則不然。所以意識單獨被稱為增語，與此相應的觸就稱為增語觸。所以有對觸的名稱是從所依立的，增語觸的名稱是從相應立的。 在前面的六觸中，根據不同的相應關係，又可以形成八種觸。頌文說： 『明、無明、非明非無明，無漏、染污、余，愛、恚二者相應，快樂等順應三種感受。』 論中說：與明、無明等相應，形成三種觸：一是明觸，二是無明觸，三是非明非無明觸。這三種觸應該依次理解為無漏、染污以及無漏和染污之外的觸。『余』指的是無漏和染污之外的，也就是有漏的善、無覆無記。無明觸中有一部分生起，依此又可以建立愛觸和恚觸，因為愛和恚的隨眠共同相應。總攝一切，又可以形成三種觸：一是順樂受觸，二是順苦受觸，三是順不苦不樂受觸。這三種觸能夠引發快樂等感受，或者是因為快樂等感受所領受，或者能夠作為感受的行相所依，所以稱為順受。 觸如何成為感受所領受的行相所依呢？因為行相極其相似於觸，並且是依觸而生的。這樣就合成了十六種觸。感受的含義是什麼呢？頌文說： 『從此產生六種感受，五種屬於身，其餘屬於心。』 論中說：從前面的六觸產生六種感受，即眼觸所生的感受，乃至意觸所生的感受。
【English Translation】 English version: Joy and so on. Such repeated questioning becomes increasingly difficult to explain. The arguments are numerous, so we should pause here. However, for those who study the Abhidharma, there is a special kind of contact, which is the combination of the previous six contacts into two. The verse says: 'The five correspond to the having-counterpart, the sixth increases speech.' The treatise says: The five contacts of eye, etc., are called 'having-counterpart' because they rely on having-counterpart roots (such as the eye-root). The sixth, mental contact, is called 'increasing speech'. Why is this so? 'Increasing speech' refers to name, and name is the extended object of mental contact, so this contact is specifically called 'increasing speech contact'. As it is said, eye-consciousness can only discern blue but not 'is blue', while mind-consciousness can discern both blue and 'is blue', so it is called 'extended'. Therefore, the name of having-counterpart contact is established from its basis, while the name of increasing speech contact is established from its object. Some say that mind-consciousness relies on language to operate on objects, while the five consciousnesses do not. Therefore, mind-consciousness alone is called increasing speech, and the contact corresponding to it is called increasing speech contact. Thus, the name of having-counterpart contact is established from its basis, while the name of increasing speech contact is established from its correspondence. Among the previous six contacts, based on different correspondences, eight kinds of contact can be formed. The verse says: 'Clarity, non-clarity, non-both, un-leaked, defiled, remaining, love, hate correspond, joy, etc., accord with the three feelings.' The treatise says: Corresponding to clarity, non-clarity, etc., three kinds of contact are formed: one is clarity-contact, two is non-clarity-contact, and three is neither clarity nor non-clarity-contact. These three contacts should be understood in order as un-leaked, defiled, and remaining contacts. 'Remaining' refers to what is beyond un-leaked and defiled, which is leaked wholesome and neutral. A portion of non-clarity-contact arises, and based on this, love-contact and hate-contact can be established, because the latent tendencies of love and hate correspond together. Comprehensively, three kinds of contact can be formed: one is contact that accords with pleasant feeling, two is contact that accords with painful feeling, and three is contact that accords with neither-pleasant-nor-painful feeling. These three contacts can induce pleasant feelings, etc., or because they are experienced by pleasant feelings, etc., or can serve as the basis for the characteristics of feeling, so they are called according-with-feeling. How does contact become the basis for the characteristics experienced by feeling? Because the characteristics are extremely similar to contact and arise based on contact. Thus, sixteen kinds of contact are synthesized. What is the meaning of feeling? The verse says: 'From this arise six feelings, five belong to the body, the rest to the mind.' The treatise says: From the previous six contacts arise six feelings, namely the feeling arising from eye-contact, up to the feeling arising from mind-contact.
所生受。六中前五說為身受。依色根故。意觸所生說為心受。但依心故。受生與觸為后為俱。毗婆沙師說。俱時起觸受展轉俱有因故。云何二法俱時而生能生所生義可成立。如何不立。無功能故。于已生法余法無能。此與立宗義意無別。如言二法俱時而生能生所生義不成立。于已生法余法無能。義意同前。重說何用。若爾便有互相生失。許故非失。我宗許二為俱有因。亦互為果。仁雖許爾。而契經中不許此二互為因果。契經但說眼觸為緣生眼觸所生受。曾無經說眼受為緣生眼受所生觸。又此義非理。越能生法故。若法極成能生彼法。此法與彼時別極成。如先種后芽先乳后酪先擊后聲先意后識等。先因後果非不極成。亦有極成同時因果。如眼識等眼色等俱。四大種俱有所造色。此中亦許前根境緣能發后識。前大造聚生后造色。何理能遮。如影與身。豈非俱有。有說。觸後方有受生。根境為先次有識起。此三合故即名為觸。第三剎那緣觸生受。若爾應識非皆有受。諸識亦應非皆是觸。無如是失。因前位觸故。后觸位受生故。諸觸時皆悉有受。所有識體無非是觸。此不應理。何理相違。謂或有時二觸境別。因前受位觸生后觸位受。如何異境受從異境觸生。或應許受此心相應非與此心同緣一境。既爾。若許有成觸識是觸無受。
於此位前有識有受而體非觸。緣差故然。斯有何過。若爾便壞十大地法。彼定一切心品恒俱。彼定恒俱依何教立。依本論立。我等但以契經為量。本論非量。壞之何咎。故世尊言。當依經量。或大地法義非要遍諸心。若爾何名大地法義。謂有三地。一有尋有伺地。二無尋唯伺地。三無尋無伺地。復有三地。一善地。二不善地。三無記地。復有三地。一學地。二無學地。三非學非無學地。若法於前諸地皆有。名大地法。若法唯于諸善地中有。名大善地法。若法唯于諸染地中有。名大煩惱地法。如是等法各隨所應更代而生。非皆並起。余說如是大不善地法。因誦引來。是今所增益非本所誦。若於觸後方有受生。經云何釋。如契經說。眼及色為緣生於眼識。三和合觸俱起受想思。但言俱起不說觸俱。此於我宗何違須釋。又于無間亦有俱聲。如契經說。與慈俱行修念覺支。故彼非證。若爾何故。契經中言。是受是想是思是識。如是諸法相雜不離。故無有識離於受等。今應審思。相雜何義。此經復說。諸所受即所思。諸所思即所想。諸所想即所識。未了於此為約所緣。為約剎那作如是說。于壽與暖俱時起中。亦有如斯相雜言。故例知。此說定約剎那。又契經言三和合觸。如何有識而非三和。或是三和而不名觸。故應定許一切識俱
【現代漢語翻譯】 現代漢語譯本： 在此位（指某種心理狀態）之前，有『識』（vijnana，了別作用）和『受』（vedana，感受作用），但『體』（自體）並非『觸』（sparsha，接觸）。因為因緣的差別，情況就是這樣。這有什麼過錯呢？如果這樣說，那就破壞了十大地法（maha-bhumika dharmas，普遍存在於一切心識中的十種心理作用）。因為你們認為一切心品（citta-prakrti，心的自性）都是恒常俱起的。你們認為恒常俱起是依據什麼教義建立的呢？是依據本論（abhidharma，阿毗達磨）建立的。我們只以契經（sutra，佛經）為標準，本論不是標準。破壞它有什麼罪過呢？所以世尊說，應當依據經文來衡量。或者說，大地法的意義並非一定要遍及所有心識。如果這樣，那還叫什麼大地法呢？ 所謂有三地（bhumi，層次）：一、有尋有伺地（savitarka-savicara-bhumi，有粗細分別的禪定層次）；二、無尋唯伺地（avitarka-vicara-matra-bhumi，只有細分別的禪定層次）；三、無尋無伺地（avitarka-avicara-bhumi，沒有粗細分別的禪定層次）。又有三地：一、善地（kusala-bhumi，善的層次）；二、不善地（akusala-bhumi，不善的層次）；三、無記地（avyakrta-bhumi，非善非惡的層次）。又有三地：一、學地（saiksa-bhumi，還在學習的層次）；二、無學地（asiksa-bhumi，已經完成學習的層次）；三、非學非無學地（naiva-saiksa-nasiksa-bhumi，既非學習也非無學的層次）。如果在前面這些地中都有的法，就叫做大地法。如果某種法只在善地中才有，就叫做大善地法。如果某種法只在染污地中才有，就叫做大煩惱地法。像這樣的法，各自隨著情況交替產生，不是全部同時生起。其餘的說法，例如大不善地法，是因為背誦才引來的，是現在所增加的，不是原本背誦的內容。 如果在『觸』之後才有『受』產生，那麼經文該如何解釋呢？例如契經上說：『眼和色為緣，產生眼識。三者和合產生觸，同時生起受、想、思。』（眼根、色塵為條件產生眼識，三者聚合而有接觸，伴隨接觸同時生起感受、表象、思念）。經文只說了同時生起，沒有說與『觸』同時。這與我宗（我們宗派）有什麼衝突需要解釋呢？而且在『無間』（anantara，無間斷）中也有『俱』（samprayukta，相應）這個詞。例如契經上說：『與慈俱行修念覺支。』（修習慈心時，同時修習念覺支）。所以那不是證據。如果這樣，為什麼契經中說：『是受，是想，是思，是識。』像這樣的法相互交雜不分離。所以沒有離開『受』等的『識』。現在應該仔細思考，『相雜』是什麼意思？ 這部經又說：『諸所受即所思，諸所思即所想，諸所想即所識。』（感受到的就是思，思的就是想，想的就是識）。還沒有明白這是就所緣（alambana，對像）而言，還是就剎那（ksana，極短的時間）而言而這樣說的。在壽命和暖氣同時生起中，也有像這樣『相雜』的說法。所以可以類推得知，這裡說的肯定是就剎那而言。而且契經上說『三和合觸』，怎麼會有『識』而不是三者和合的情況呢？或者說是三者和合，但不叫做『觸』呢？所以應該確定承認一切『識』都是同時生起的。
【English Translation】 English version: Here, before this position (referring to a certain mental state), there are 'vijnana' (consciousness, the function of distinguishing) and 'vedana' (feeling, the function of experiencing), but the 'essence' (self-nature) is not 'sparsha' (contact). This is so because of the difference in conditions. What fault is there in this? If you say so, then you are destroying the ten maha-bhumika dharmas (great universal mental factors, the ten mental functions that are universally present in all consciousness). Because you assert that all citta-prakrti (nature of mind) are constantly arising together. Upon what doctrine do you establish the constant co-arising? It is established upon the Abhidharma. We only take the sutras as the standard; the Abhidharma is not the standard. What fault is there in destroying it? Therefore, the World Honored One said that one should rely on the sutras for measurement. Or perhaps the meaning of the maha-bhumika dharmas does not necessarily have to pervade all consciousness. If so, then what is called maha-bhumika dharma? There are three bhumis (levels): first, the savitarka-savicara-bhumi (the level of dhyana with both coarse and subtle discernment); second, the avitarka-vicara-matra-bhumi (the level of dhyana with only subtle discernment); third, the avitarka-avicara-bhumi (the level of dhyana without coarse or subtle discernment). There are also three bhumis: first, the kusala-bhumi (wholesome level); second, the akusala-bhumi (unwholesome level); third, the avyakrta-bhumi (neutral level). There are also three bhumis: first, the saiksa-bhumi (level of learning); second, the asiksa-bhumi (level of no more learning); third, the naiva-saiksa-nasiksa-bhumi (neither learning nor no more learning). If a dharma is present in all of the preceding bhumis, it is called a maha-bhumika dharma. If a dharma is only present in the wholesome bhumi, it is called a maha-kusala-bhumi dharma. If a dharma is only present in the defiled bhumi, it is called a maha-klesa-bhumi dharma. Such dharmas arise alternately according to the circumstances, not all at the same time. Other statements, such as the maha-akusala-bhumi dharma, are brought in because of recitation; they are now added and were not originally recited. If 'vedana' arises after 'sparsha', then how should the sutras be explained? For example, the sutra says: 'Eye and form are the conditions for the arising of eye consciousness. The combination of the three produces contact, and simultaneously arise feeling, perception, and thought.' (The eye faculty and form-dust are the conditions for the arising of eye consciousness; the aggregation of the three produces contact, and feeling, perception, and thought arise simultaneously with contact). The sutra only says that they arise simultaneously, not that they are simultaneous with 'sparsha'. What conflict is there between this and our school (our sect) that needs to be explained? Moreover, there is also the word 'samprayukta' (associated) in 'anantara' (without interval). For example, the sutra says: 'Cultivate the mindfulness enlightenment factor together with loving-kindness.' (When cultivating loving-kindness, cultivate the mindfulness enlightenment factor simultaneously). So that is not evidence. If so, why does the sutra say: 'It is feeling, it is perception, it is thought, it is consciousness.' Such dharmas are intermingled and inseparable. Therefore, there is no 'consciousness' apart from 'feeling' and so on. Now we should carefully consider, what does 'intermingled' mean? This sutra also says: 'Whatever is felt is thought, whatever is thought is perceived, whatever is perceived is cognized.' It is not yet clear whether this is said in terms of alambana (object) or in terms of ksana (instant). In the simultaneous arising of life and warmth, there is also such a statement of 'intermingling'. Therefore, it can be inferred that what is said here is definitely in terms of ksana. Moreover, the sutra says 'the contact of the combination of the three', how can there be 'consciousness' without the combination of the three? Or is it the combination of the three, but it is not called 'contact'? Therefore, it should be definitely acknowledged that all 'consciousness' arises simultaneously.
悉皆有觸諸所有觸無不皆與受等俱生。傍論已終。應辯本義。頌曰。
此覆成十八 由意近行異
論曰。於前略說一心受中。由意近行異復分成十八。應知此復聲顯乘前起后。此意近行十八云何。謂喜憂舍各六近行。此復何緣立為十八。若由自性應但有三。喜憂舍三自性異故。若由相應應唯有一。一切皆與意相應故。若由所緣應但有六。色等六境為所緣故。此成十八。具足由三。于中十五色等近行名不雜緣。境各別故。三法近行皆通二種。意近行名為目何義。傳說。喜等意為近緣于諸境中數遊行故。有說。喜等能為近緣令意于境數遊行故。如何身受非意近行。非唯依意故不名近。由無分別故亦非行。第三靜慮意地樂根。意近行中何故不攝。傳說。初界意識相應無樂根故。又無所對苦根所攝意近行故。若唯意地何故經言眼見色已於順喜色起喜近行。廣說如經。依五識身所引意地喜等近行故作是說。如依眼識引不凈觀。此不凈觀唯意地攝。又彼經言眼見色已乃至廣說。故不應難。若雖非見乃至觸已。而起喜憂舍亦是意近行。若異此者。在欲界中應無緣色界色等意近行。又在色界。應無緣欲香味觸境諸意近行。見色等言隨明瞭說見色等已於聲等中起喜憂舍亦意近行。隨無雜亂故作是說。于中建立根境定故。為有
【現代漢語翻譯】 現代漢語譯本： 所有感受都伴隨著觸覺產生，並且與觸覺同時存在。旁支的討論已經結束，現在應該辨析根本的意義。頌文說： 『此覆成十八，由意近行異。』 論述：在前文中簡略地提到一心所生的感受，由於『意』的親近作用和『行』的差異，又可以細分為十八種。應當知道，這裡的『此復』是爲了強調前後的關聯性。這十八種『意近行』是什麼呢？就是喜、憂、舍三種感受各自對應六種親近的『行』。為什麼會立為十八種呢？如果按照自性來分，應該只有三種，因為喜、憂、舍三種自性不同。如果按照相應關係來分，應該只有一種，因為一切都與『意』相應。如果按照所緣境來分，應該只有六種，因為色等六境是所緣境。之所以成立十八種，是因為具足了這三種因素。其中，十五種是色等所緣境的親近『行』，稱為『不雜緣』，因為所緣的境界各不相同。而三種『法』所緣境的親近『行』則可以通於兩種。『意近行』這個名稱是什麼意思呢？傳說，喜等感受對於『意』來說，是親近的因緣，使得『意』能夠在各種境界中頻繁活動。也有人說，喜等感受能夠作為親近的因緣，使得『意』能夠在境界中頻繁活動。為什麼身受不是『意近行』呢？因為它不僅僅依賴於『意』，所以不稱為『近』；又因為它沒有分別作用，所以也不是『行』。在第三禪定的『意』地所生的樂根，為什麼沒有被包含在『意近行』中呢？傳說，因為最初的界意識不與樂根相應。而且也沒有與苦根相對的『意近行』。如果僅僅是『意』地，為什麼經文中說『眼見色已，于順喜色起喜近行』，並且廣泛地像經文中所說的那樣描述呢？這是因為依五識身所引發的『意』地喜等親近『行』，所以才這樣說。就像依靠眼識引發不凈觀一樣，這種不凈觀僅僅屬於『意』地。而且那部經中說『眼見色已』，乃至廣泛地描述，所以不應該提出疑問。如果即使不是『見』，乃至『觸』，而生起喜、憂、舍，也屬於『意近行』。如果不是這樣，那麼在欲界中，應該沒有緣色等境界的『意近行』。又在，應該沒有緣欲、香、味、觸等境界的『意近行』。經文中說『見色等』，只是隨著明瞭的情況來說明，即使是見色之後，在聲等境界中生起喜、憂、舍，也屬於『意近行』。這是因為隨著沒有雜亂的情況來說明，所以在其中建立了根和境界的確定性。是否有
【English Translation】 English version: All feelings arise with contact and coexist with it. The digression is over; now we should discuss the fundamental meaning. The verse says: 『This further becomes eighteen, due to the mind's proximity and the difference in activity.』 Discussion: In the previous section, the feelings arising from a single mind were briefly mentioned. Due to the 『mind』s』 (意, yi) proximity and the difference in 『activity』 (行, xing), they can be further divided into eighteen types. It should be understood that 『this further』 emphasizes the connection between the preceding and following points. What are these eighteen types of 『mind-proximate activities』 (意近行, yi jin xing)? They are the six proximities of activity associated with each of joy (喜, xi), sorrow (憂, you), and equanimity (舍, she). Why are they established as eighteen? If based on their inherent nature, there should only be three, because joy, sorrow, and equanimity have different inherent natures. If based on their association, there should only be one, because everything is associated with the 『mind』. If based on their objects, there should only be six, because the six objects (色,聲,香,味,觸,法, se, sheng, xiang, wei, chu, fa) are the objects of perception. The reason for establishing eighteen is that it encompasses all three factors. Among them, fifteen are the proximate activities associated with objects such as form, and are called 『non-mixed objects』 (不雜緣, bu za yuan), because the objects of perception are different. The three proximate activities associated with 『dharma』 (法, fa) objects can be connected to two types. What is the meaning of the term 『mind-proximate activity』? It is said that joy, etc., are proximate causes for the 『mind』, enabling the 『mind』 to be frequently active in various objects. Some say that joy, etc., can serve as proximate causes, enabling the 『mind』 to be frequently active in objects. Why is bodily feeling not a 『mind-proximate activity』? Because it does not solely rely on the 『mind』, it is not called 『proximate』; and because it lacks the function of discrimination, it is also not an 『activity』. Why is the root of pleasure (樂根, le gen) arising in the 『mind』 realm of the third dhyana (靜慮, jing lv) not included in 『mind-proximate activities』? It is said that the initial realm consciousness does not correspond to the root of pleasure. Moreover, there is no 『mind-proximate activity』 that is opposite to the root of suffering. If it is only in the 『mind』 realm, why does the sutra say, 『Having seen form with the eye, one arises joy-proximate activity towards agreeable forms,』 and describe it extensively as in the sutra? This is because of the joy, etc., proximate activities in the 『mind』 realm that are induced by the five sense consciousnesses (五識身, wu shi shen), hence the statement. Just as relying on eye consciousness induces the contemplation of impurity (不凈觀, bu jing guan), this contemplation of impurity belongs only to the 『mind』 realm. Moreover, that sutra says, 『Having seen form with the eye,』 and describes it extensively, so there should be no question. If even without 『seeing,』 or even 『touching,』 joy, sorrow, or equanimity arise, they also belong to 『mind-proximate activities.』 If it were not so, then in the desire realm (欲界, yu jie), there should be no 『mind-proximate activities』 that are associated with form, etc. Also in the **, there should be no 『mind-proximate activities』 that are associated with desire, smell, taste, and touch. The sutra says 『having seen form, etc.,』 merely to illustrate the clear situation. Even if after seeing form, joy, sorrow, or equanimity arise in the realm of sound, etc., they also belong to 『mind-proximate activities.』 This is because it is described according to the absence of confusion, so the certainty of the root and object is established within it. Is there
色等於喜等三唯能順生一近行不。有就相續非約所緣。諸意近行中。幾欲界系。欲界意近行幾何所緣。色無色界為問亦爾。頌曰。
欲緣欲十八 色十二上三 二緣欲十二 八自二無色 后二緣欲六 四自一上緣 初無色近分 緣色四自一 四本及三邊 唯一緣自境
論曰。欲界所繫具有十八。緣欲界境其數亦然。緣色界境唯有十二。除香味六彼無境故。緣無色境唯得有三。彼無色等五所緣故說欲界系已。當說色界系。初二靜慮唯有十二。謂除六憂緣欲界境亦有十二。除香味四餘八自緣。二緣無色。謂法近行。三四靜慮唯六。謂舍緣欲界境亦得有六。除香味二餘四自緣。一緣無色謂法近行。說色界系已。當說無色系。空處近分唯有四種。謂舍但緣色聲觸法。緣第四靜慮亦具有四種。此就許有別緣者說。若執彼地唯總緣下。但有雜緣法意近行。緣無色界唯一。謂法四根本地及上三邊唯一。謂法但緣自境。無色根本不緣下故。彼上三邊不緣色故。不緣下義如后當辯。此意近行通無漏耶。頌曰。
十八唯有漏
論曰。無意近行通無漏者。故言十八唯是有漏。誰成就幾意近行耶。謂生欲界。若未獲得色界善心。成欲一切初二定八三四定四無色界一。所成上界皆不下緣。唯染污故。若已
【現代漢語翻譯】 現代漢語譯本 『色等於喜等三唯能順生一近行不？』意思是，色界（Rūpadhātu，佛教宇宙觀中的一個界，居住著有形體的神祇）是否僅僅能夠順次產生一個近行（upacāra，接近禪定的狀態）？有，這是就相續而言，不是就所緣（ārambaṇa，禪修的對像）而言。 『諸意近行中，幾欲界系？』意思是，在所有的意近行中，有多少是屬於欲界（Kāmadhātu，佛教宇宙觀中的一個界，眾生有慾望）的？欲界意近行有多少所緣？色界、無色界（Arūpadhātu，佛教宇宙觀中的一個界，居住著無形體的神祇）的提問也是如此。 頌曰： 『欲緣欲十八，色十二上三，二緣欲十二，八自二無色，后二緣欲六，四自一上緣，初無色近分，緣色四自一，四本及三邊，唯一緣自境。』 論曰： 欲界所繫具有十八種，緣欲界境也是十八種。緣色界境只有十二種，因為沒有香味六種所緣。緣無色界境只有三種，因為沒有色等五種所緣。說完欲界系，現在說色界系。初禪和二禪只有十二種，除去六憂，緣欲界境也有十二種，除去香味，其餘八種自緣。二禪緣無色界有兩種，即法近行。三禪和四禪只有六種，即舍，緣欲界境也有六種，除去香味，其餘四種自緣。一種緣無色界，即法近行。說完色界系，現在說無色界系。空無邊處近分只有四種，即舍，只緣色、聲、觸、法。緣第四禪也有四種。這是就允許有別緣者而言。如果認為彼地只總緣下，只有雜緣法意近行。緣無色界只有一種，即法。四根本地及上三邊只有一種，即法，只緣自境。無色根本不緣下，彼上三邊不緣色。不緣下的含義後面會辯論。此意近行通無漏嗎？ 頌曰： 『十八唯有漏。』 論曰： 沒有意近行通無漏，所以說十八種唯是有漏。誰成就幾種意近行呢？生在欲界，如果未獲得色界善心，成就欲界一切，初禪和二禪八種，三禪和四禪四種，無色界一種。所成上界都不下緣，因為唯有染污。
【English Translation】 English version 『Does form, equal to joy, etc., only produce one proximate attainment?』 Meaning, is it only possible for the Realm of Form (Rūpadhātu, a realm in Buddhist cosmology inhabited by deities with form) to sequentially produce one proximate attainment (upacāra, a state close to samadhi)? Yes, this is in terms of continuity, not in terms of the object of focus (ārambaṇa, the object of meditation). 『Among all mental proximate attainments, how many are related to the Realm of Desire?』 Meaning, among all mental proximate attainments, how many belong to the Realm of Desire (Kāmadhātu, a realm in Buddhist cosmology where beings have desires)? How many objects of focus do the mental proximate attainments of the Realm of Desire have? The questions for the Realm of Form and the Realm of Formlessness (Arūpadhātu, a realm in Buddhist cosmology inhabited by formless deities) are similar. Verse: 『Desire conditions desire eighteen, Form twelve, upper three, The first two condition desire twelve, Eight self, two formless, The latter two condition desire six, Four self, one upper condition, The initial formless proximate attainment, Conditions form four, self one, The four fundamental and three bordering, Only condition their own realm.』 Treatise: The Realm of Desire has eighteen types, and the conditioning of the Realm of Desire is also eighteen types. The conditioning of the Realm of Form has only twelve types, because there are no six objects of focus of smell and taste. The conditioning of the Realm of Formlessness has only three types, because there are no five objects of focus such as form. Having spoken of the Realm of Desire, now we speak of the Realm of Form. The first and second dhyanas (jhānas, meditative states) have only twelve types, excluding the six sorrows, and the conditioning of the Realm of Desire also has twelve types, excluding smell and taste, and the remaining eight are self-conditioned. The second dhyana conditions the Realm of Formlessness in two ways, namely, the proximate attainment of dharma. The third and fourth dhyanas have only six types, namely, equanimity, and the conditioning of the Realm of Desire also has six types, excluding smell and taste, and the remaining four are self-conditioned. One conditions the Realm of Formlessness, namely, the proximate attainment of dharma. Having spoken of the Realm of Form, now we speak of the Realm of Formlessness. The proximate attainment of the Sphere of Infinite Space has only four types, namely, equanimity, only conditioning form, sound, touch, and dharma. The conditioning of the fourth dhyana also has four types. This is in terms of those who allow separate conditioning. If it is believed that that realm only generally conditions the lower, there is only the mixed conditioning of the mental proximate attainment of dharma. The conditioning of the Realm of Formlessness has only one type, namely, dharma. The four fundamental grounds and the three bordering only have one type, namely, dharma, only conditioning their own realm. The fundamental of the Realm of Formlessness does not condition the lower, and the three bordering do not condition form. The meaning of not conditioning the lower will be debated later. Does this mental proximate attainment extend to the unconditioned? Verse: 『Eighteen are only conditioned.』 Treatise: There is no mental proximate attainment that extends to the unconditioned, so it is said that the eighteen types are only conditioned. Who achieves how many types of mental proximate attainment? Being born in the Realm of Desire, if one has not attained the wholesome mind of the Realm of Form, one achieves everything of the Realm of Desire, eight types of the first and second dhyanas, four types of the third and fourth dhyanas, and one type of the Realm of Formlessness. The upper realms that are achieved do not condition the lower, because they are only defiled.
獲得色界善心未離欲貪。成欲一切初靜慮十。余說如前。初靜慮中唯成四喜。染不緣下香味境故。舍具成六。未至定中善心得緣香味境故。余隨此理如應當知。若生色界。唯成欲界一舍法近行。謂通果心俱。有說。如是諸意近行。毗婆沙師隨義而立。然我所見經義有殊。所以者何。非於此地已得離染。可緣此境起意近行。故非有漏喜憂舍三皆近行攝。唯雜染者與意相牽數行所緣。是意近行。云何與意相牽數行。或愛或憎或不擇舍。為對治彼說六恒住。謂見色已不喜不憂。心恒住舍具念正智。廣說乃至知法亦爾。非阿羅漢無有世間緣善法喜。但為遮止雜染近行故作是說。又即喜等為三十六師句。謂為耽嗜出離依別。此句差別。大師說故。耽嗜依者。謂諸染受。出離依者。謂諸善受。如是所說受。有支中應知。義門無量差別。何緣不說所餘有支。頌曰。
余已說當說
論曰。所餘有支。或有已說。或有當說。故此不論。此中識支如先已說識謂各了別此即名意處等。其六處支如先已說彼識依凈色名眼等五根等。行有二支業品當說。愛取二支隨眠品當說。此諸緣起略立為三。謂煩惱業異熟果事。應寄外喻顯別功能。頌曰。
此中說煩惱 如種復如龍 如草根樹莖 及如糠裹米 業如有糠米 如草藥如
【現代漢語翻譯】 現代漢語譯本： 獲得善心而未離欲貪者，可以成就欲界的一切（心），以及初禪的十種（心）。其餘的說法如前所述。在初禪中，只能成就四種喜受。因為染污的心不會緣取地獄的香味等境界。舍受則可以成就六種（心）。在未至定中，善心可以緣取香味等境界，其餘的可以根據這個道理類推得知。如果（眾生）僅僅是生（到欲界），那麼只能成就欲界的一種舍受法近行，也就是與通果心同時生起的（舍受）。 有人說，像這樣的意近行，是毗婆沙師根據意義而設立的。然而我所見到的經義有所不同。為什麼呢？因為不是在此地已經獲得了離染，還可以緣取此境界生起意近行。所以不是有漏的喜、憂、舍三種受都屬於近行所攝。只有雜染的（喜、憂、舍）與意相牽連，多次行所緣，才是意近行。 什麼是與意相牽連，多次行呢？或者愛，或者憎，或者不作選擇的舍。爲了對治這些，所以說了六恒住，也就是見到色之後不喜不憂，心恒常安住在舍，具備正念和正智。廣泛地說，乃至知道法也是這樣。阿羅漢並非沒有世間的緣善法的喜，只是爲了遮止雜染的近行才這樣說。 另外，喜等（受）是三十六師句，也就是爲了耽嗜和出離的所依不同。這個句子的差別，是大世尊所說的。耽嗜的所依，指的是各種染污的受。出離的所依，指的是各種善的受。像這樣所說的受，應該在有支中瞭解，意義門有無量的差別。為什麼不說其餘的有支呢？頌曰：其餘已說當說。 論曰：其餘的有支，或者已經說過，或者將要說，所以這裡不討論。這裡識支，如先前已經說過的，識指的是各個了別，這就是名意處等。其中的六處支，如先前已經說過的，那些識所依賴的清凈色，名為眼等五根等。行有和二支，在業品中將要說。愛和取二支，在隨眠品中將要說。這些緣起，略微地可以立為三種，也就是煩惱、業和異熟果事。應該藉助外在的比喻來顯示它們不同的功能。頌曰：此中說煩惱，如種子，又如龍，如草根樹莖，以及如糠裹米。業如糠米，如草藥如...
【English Translation】 English version: One who has attained wholesome mind but has not departed from desire-attachment can accomplish all (minds) of the desire realm, as well as ten (minds) of the first dhyana (meditative absorption). The remaining explanations are as previously stated. Within the first dhyana, only four kinds of joy (喜, xi) can be accomplished, because defiled minds do not take lower realms of smell and taste as their objects. Equanimity (舍, she) can accomplish six (minds). In the preliminary concentration (未至定, weizhiding), wholesome minds can take smell and taste as their objects; the rest can be inferred according to this principle. If (beings) are merely born (into the desire realm), then only one kind of equanimity-dharma-near-attainment (法近行, fajinxing) of the desire realm can be accomplished, which is the (equanimity) arising simultaneously with the mind of the general fruition. Some say that such intention-near-attainments (意近行, yijinxing) are established by the Vaibhashikas (毗婆沙師, Pipo shashi) according to their meaning. However, the meaning of the sutras as I see it is different. Why? Because it is not that one has already attained detachment in this place and can still take this realm as an object to generate intention-near-attainment. Therefore, it is not that the three kinds of afflicted joy, sorrow, and equanimity are all included in near-attainment. Only defiled (joy, sorrow, and equanimity) that are connected with intention, repeatedly taking objects, are intention-near-attainment. What is it to be connected with intention, repeatedly acting? Either love, or hatred, or non-selective equanimity. In order to counteract these, the six constant abidings are spoken of, which is to say, upon seeing a form, one neither rejoices nor sorrows, the mind constantly abides in equanimity, possessing mindfulness and correct knowledge. Broadly speaking, even knowing the Dharma is the same. Arhats (阿羅漢, A luohan) do not lack worldly joy in relation to wholesome dharmas, but it is only to prevent defiled near-attainment that this is said. Furthermore, joy and the like are the thirty-six teacher-sentences, which is to say, for the sake of different supports for addiction and liberation. This sentence difference is what the Great World Honored One (大師, Dashi) spoke. The support for addiction refers to various defiled feelings. The support for liberation refers to various wholesome feelings. The feelings spoken of in this way should be understood within the limb of existence (有支, youzhi), and the meaning-gates have limitless differences. Why are the remaining limbs of existence not spoken of? A verse says: The rest has been spoken of, will be spoken of. The treatise says: The remaining limbs of existence have either already been spoken of or will be spoken of, so they are not discussed here. Here, the limb of consciousness (識支, shizhi), as previously spoken of, refers to each discernment, which is the name-mind-place (名意處, mingyichu) and so on. Among them, the six places (六處, liuchu) limb, as previously spoken of, refers to the pure forms that consciousness relies on, called the five roots of eye and so on. The limbs of action-existence and becoming will be spoken of in the chapter on karma. The limbs of love and grasping will be spoken of in the chapter on latent tendencies. These dependent originations can be briefly established as three types, which are afflictions, karma, and the matter of maturation-result. One should use external metaphors to show their different functions. A verse says: Here, afflictions are spoken of, like seeds, and like dragons, like grass roots and tree stems, and like rice wrapped in chaff. Karma is like chaff-rice, like grass-medicine, like...
花 諸異熟果事 如成熟飲食
論曰。如何此三種等相似。如從種子芽葉等生。從煩惱生煩惱業事。如龍鎮池水恒不竭。煩惱鎮業生續無窮。如草根未拔苗剪剪還生。未拔煩惱根趣滅滅還起。如從樹莖頻生枝花果。從諸煩惱數起惑業事如糠裹米能生芽等。非獨能生。或得裹業能感餘生。非獨能感。惑如種等應如是知。如米有糠能生芽等。業有煩惱能招異熟。如諸草藥果熟為後邊。業果熟已更不招異熟。如花于果為生近因。業為近因能生異熟。業如米等。應如是知。如熟飲食但應受用。不可復轉成余飲食。異熟果事既成熟已。不能更招餘生異熟。若諸異熟復感餘生。余復感余應無解脫。事如飲食應如是知。如是緣起煩惱業事。生生相續不過四有。中生本死。如前已釋。染不染義三界有無。今當略辯。頌曰。
於四種有中 生有唯染污 由自地煩惱 餘三無色三
論曰。於四有中生有唯染。由何煩惱自地諸惑。謂此地生此地一切煩惱染污此地生有。故對法者咸作是言。諸煩惱中無一煩惱于結生位無潤功能。然諸結生唯煩惱力。非由自力現起纏垢。雖此位中心身昧劣。而由數起或近現行引發力故。煩惱現起。應知中有初續剎那亦必染污。猶如生有。然餘三有一一通三。謂本死中三。各善染無記。
【現代漢語翻譯】 現代漢語譯本 花 諸異熟果事（由業力成熟而產生的果報） 如成熟飲食 論曰：如何這三種（煩惱、業、異熟果）等同相似？如同從種子生出芽葉等，從煩惱生出煩惱業事。如同龍鎮守的池水永遠不會枯竭，煩惱鎮守著業，使其生生不息。如同草根未被拔除，即使剪掉苗，還會再生。未拔除煩惱的根，即使暫時滅除，還會再次生起。如同從樹莖上頻繁地生出枝、花、果，從各種煩惱中不斷地生起迷惑和業事。如同糠包裹著米，能夠生出芽等，不僅僅能夠生出，或許被包裹的業能夠感得其餘的生命，不僅僅能夠感得，迷惑如同種子等，應當這樣理解。如同米有糠，能夠生出芽等，業有煩惱，能夠招感異熟果報。如同各種草藥，果實成熟是最後階段，業果成熟后，不再招感其餘的異熟果報。如同花對於果實是產生的近因，業是產生的近因，能夠生出異熟果報。業如同米等，應當這樣理解。如同煮熟的飲食，只應當受用，不能再轉變成其他的飲食。異熟果事既然已經成熟，不能再招感其餘生命的異熟果報。如果各種異熟果報又感得其餘的生命，其餘的又感得其餘的，就應該沒有解脫了。事如同飲食，應當這樣理解。如此緣起，煩惱業事，生生相續，不會超過四有（生有、本有、死有、中有）。中有、生有、本有、死有，如前已經解釋。染與不染的意義，三界（欲界、色界、無色界）的有與無，現在應當簡略地辨析。 頌曰： 於四種有中 生有唯染污 由自地煩惱 餘三無色三 論曰：在四有中，生有唯有染污。由什麼煩惱？由自地的各種迷惑。意思是說，在此地生，被此地的一切煩惱染污此地的生有。所以對法者都這樣說，各種煩惱中沒有一種煩惱在結生位沒有潤生的功能。然而各種結生唯有煩惱的力量，不是由自身的力量顯現纏縛的污垢。雖然這個位置中心身昧劣，但是由於數數生起或者接近現行引發的力量，煩惱現起。應當知道中有最初相續的剎那也必定染污，猶如生有。然而其餘三有，每一個都通於三種（善、染、無記）。意思是說，本有、死有、中有，各自有善、染、無記。
【English Translation】 English version Flower Concerning the matters of various Vipaka-phala (fruits of karmic retribution), it is like cooked food. Treatise says: How are these three (kleshas, karma, and vipaka-phala) similar? Just as sprouts and leaves arise from seeds, karmic activities arise from kleshas. Like the dragon-guarded pond whose water never runs dry, kleshas guard karma, causing continuous rebirth. Like grass roots that, when not uprooted, regrow even when the shoots are cut, kleshas, when their roots are not removed, will arise again even after temporary suppression. Just as branches, flowers, and fruits frequently grow from a tree trunk, delusion and karmic activities repeatedly arise from various kleshas. Just as rice wrapped in chaff can produce sprouts, etc., not only can it produce, but perhaps the wrapped karma can cause other lives, not only can it cause, kleshas are like seeds, etc., and should be understood in this way. Just as rice with chaff can produce sprouts, etc., karma with kleshas can attract Vipaka (karmic retribution). Just as various herbs and medicines reach their final stage when the fruit ripens, once the fruit of karma ripens, it no longer attracts other Vipaka. Just as flowers are the proximate cause of fruit, karma is the proximate cause that can produce Vipaka. Karma is like rice, etc., and should be understood in this way. Just as cooked food should only be consumed and cannot be transformed into other food, once the matter of Vipaka-phala has matured, it can no longer attract Vipaka of other lives. If various Vipaka were to cause other lives, and those others were to cause still others, there would be no liberation. This matter is like food and should be understood in this way. Thus, the arising of kleshas and karmic activities, in the cycle of birth and death, does not exceed the four states of existence (bhava): antara-bhava (intermediate state), upapatti-bhava (rebirth state), original existence, and death. The intermediate state, rebirth state, original existence, and death have been explained earlier. The meaning of defiled and undefiled, the existence and non-existence of the three realms (desire realm, form realm, formless realm), should now be briefly discussed. Verse says: In the four states of existence, the rebirth state is only defiled. By the kleshas of its own realm, the other three, the three of the formless realm. Treatise says: Among the four states of existence, the rebirth state is only defiled. By what kleshas? By the various delusions of its own realm. This means that being born in this realm is defiled by all the kleshas of this realm in the rebirth state of this realm. Therefore, those who study the Dharma say that among the various kleshas, there is not a single klesha that does not have the function of moistening life in the moment of rebirth. However, various rebirths are only due to the power of kleshas, not due to one's own power manifesting the defilements of attachment. Although the mind and body are weak in this state, kleshas manifest due to the power of frequent arising or the force of proximate manifestation and induction. It should be known that the initial moment of continuity in the intermediate state is also necessarily defiled, just like the rebirth state. However, the other three states of existence each encompass the three (wholesome, defiled, and neutral). This means that the original existence, death, and intermediate state each have wholesome, defiled, and neutral qualities.
于無色界除中有三。非彼界中有處隔別。為往余處可立中有。頌中不說欲色二界。故知于中許具四有。有情緣起已廣分別。是諸有情由何而住。頌曰。
有情由食住 段欲體唯三 非色不能益 自根解脫故 觸思識三食 有漏通三界 意成及求生 食香中有起 前二益此世 所依及能依 后二于當有 引及起如次
論曰。經說。世尊自悟一法正覺正說。謂諸有情一切無非由食而住。何等為食。食有四種。一段二觸三思四識。段有二種。謂細及粗。細謂中有食。香為食故。及天劫初食。無變穢故。如油沃砂。散入支故。或細污蟲嬰兒等食說名為細。翻此為粗。如是段食唯在欲界。離段食貪生上界故。唯欲界系。香味觸三。一切皆為段食自體。可成段別而飲啖。故謂以口鼻分分受之。光影炎涼如何成食。傳說。此語從多為論。又雖非飲啖而能持身。亦細食所攝。如涂洗等。色亦可成段別飲啖。何緣非食。此不能益自所對根解脫者故。夫名食者。必先資益自根大種。后乃及余。飲啖色時于自根大尚不為益。況能及余。由彼諸根境各別故。有時見色生喜樂者。緣色觸生。是食非色。又不還者及阿羅漢解脫食貪。雖見種種上妙飲食而無益故。觸謂三和所生諸觸。思謂意業。識謂識蘊。此三唯有
【現代漢語翻譯】 現代漢語譯本 于無除中有三種情況。如果不是因為彼界（指其他世界）中有處所的間隔，爲了前往其他地方，就可以安立中有（指生命在死亡和投生之間的過渡狀態）。頌文中沒有提到欲界和色界，因此可知在中有中，允許具備四有（生有、本有、死有、中有）。 有情緣起（眾生如何產生）已經廣泛地分別解釋過了。那麼，這些有情眾生依靠什麼而存在呢？頌文說： 『有情由食住，段欲體唯三，非色不能益，自根解脫故，觸思識三食，有漏通三界，意成及求生，食香中有起，前二益此世，所依及能依，后二于當有，引及起如次。』 論中說：經中說，世尊自己領悟到一種法，正確地覺悟並正確地宣說，那就是一切有情眾生都依靠食物而存在。什麼是食物呢？食物有四種：一段食、二觸食、三思食、四識食。段食有兩種，即細段食和粗段食。細段食是指中有眾生以香為食，以及天地開劫之初的食物，因為沒有變質的污穢。就像油澆在沙子上，分散地進入各個部分。或者說，細小的蟲子、嬰兒等所吃的食物，被稱為細段食。與此相反的，就是粗段食。這樣的段食只存在於欲界，因為離開了對段食的貪愛，就能往生到更高的境界。所以，段食只屬於欲界所繫縛。香味觸這三種，都是段食的自體，可以成為段食的組成部分而被飲用和食用。所以說是用口鼻一部分一部分地接受它們。光影炎涼怎麼能成為食物呢？傳說，這是從多數情況來說的。而且，雖然不是飲用和食用，但能夠維持身體，也屬於細段食所攝，比如塗抹和洗浴等。色也可以成為段食的一部分而被飲用和食用，為什麼不是食物呢？因為色不能滋養那些已經從自身所對應的根解脫出來的東西。所謂食物，必須先滋養自身的根和大種（四大），然後才能及於其他。飲用和食用色的時候，對於自身的根和大種尚且沒有益處，更何況是及於其他。因為那些根的境界是各自不同的。有時看到顏色而產生喜樂的人，是因為緣於色而產生了觸，這是觸食而不是色食。而且，不還果（Anagamin）和阿羅漢（Arhat）已經解脫了對食物的貪愛，即使看到種種上妙的飲食也沒有益處。觸是指根、境、識三者和合所產生的各種觸。思是指意業。識是指識蘊。這三種食物都是有漏的，並且通於三界（欲界、色界、無色界）。 意成身（Manomayakaya）以及尋求投生（求生有）的中有眾生，依靠香氣而生起。前兩種食物（段食和觸食）有益於此世（現世），是所依靠的和能依靠的。后兩種食物（思食和識食）對於當有（來世），分別是引導和生起的作用。
【English Translation】 English version There are three cases where there is no intermediate existence (antarabhava). It is because there is no separation of places in that other realm (referring to other worlds). To go to other places, one can establish an intermediate existence (referring to the transitional state between death and rebirth). The verse does not mention the desire realm (Kamadhatu) and the form realm (Rupadhatu), so it is known that in the intermediate existence, it is permissible to have all four existences (birth existence, original existence, death existence, and intermediate existence). The dependent origination (how beings arise) of sentient beings has already been extensively explained. So, what do these sentient beings rely on to exist? The verse says: 'Sentient beings abide by food; coarse food is only in the desire realm, its substance is only three; form cannot benefit, because its own roots are liberated; the three foods of contact, thought, and consciousness, with outflows, pervade the three realms; the mind-made body (Manomayakaya) and the seeking of rebirth, the intermediate existence arises by feeding on fragrance; the first two benefit this world (present life), what is relied upon and what is able to rely; the latter two, for the future existence, lead and arise in sequence.' The treatise says: The sutra says that the World Honored One (Bhagavan) himself realized one Dharma, correctly awakened and correctly proclaimed, that all sentient beings exist by relying on food. What is food? There are four kinds of food: coarse food, contact food, thought food, and consciousness food. There are two kinds of coarse food, namely subtle coarse food and gross coarse food. Subtle coarse food refers to the intermediate existence beings feeding on fragrance, and the food at the beginning of the eon, because there is no deteriorated impurity. It is like pouring oil on sand, scattered into various parts. Or, the food eaten by tiny insects, infants, etc., is called subtle coarse food. The opposite of this is gross coarse food. Such coarse food only exists in the desire realm, because by leaving the craving for coarse food, one can be reborn in higher realms. Therefore, coarse food is only bound by the desire realm. Fragrance, taste, and touch are all the substance of coarse food, and can become components of coarse food to be drunk and eaten. Therefore, it is said that they are received part by part through the mouth and nose. How can light, shadow, heat, and coolness become food? It is said that this is from the majority of cases. Moreover, although it is not drinking and eating, it can maintain the body, and is also included in subtle coarse food, such as smearing and bathing. Form can also become part of coarse food to be drunk and eaten, why is it not food? Because form cannot nourish those that have been liberated from their corresponding roots. What is called food must first nourish its own roots and great elements (the four elements), and then extend to others. When drinking and eating form, it is not beneficial to its own roots and great elements, let alone extending to others. Because the realms of those roots are different from each other. Sometimes people see colors and generate joy and happiness, because contact arises from form, this is contact food and not form food. Moreover, Anagamins (non-returners) and Arhats (worthy ones) have liberated themselves from the craving for food, and even if they see all kinds of wonderful food, it is of no benefit. Contact refers to the various contacts produced by the combination of root, object, and consciousness. Thought refers to mental karma. Consciousness refers to the aggregate of consciousness. These three foods are all with outflows and pervade the three realms (desire realm, form realm, formless realm). The mind-made body (Manomayakaya) and the intermediate existence beings seeking rebirth (seeking existence), arise by relying on fragrance. The first two foods (coarse food and contact food) benefit this world (present life), what is relied upon and what is able to rely. The latter two foods (thought food and consciousness food), for the future existence, lead and arise in sequence.
漏通三界皆有。如何食體不通無漏。毗婆沙師作如是釋。能資諸有是其食義。無漏修生為滅諸有。又契經說。食有四種。能令部多有情安住。及能資益諸求生者。無漏不然。故非食體。言部多者。顯已生義。諸趣生已皆謂已生。復說求生為何所目。此目中有。由佛世尊以五種名說中有故。何等為五。一者意成。從意生故。非精血等所有外緣合所成故。二者求生。常喜尋察當生處故。三者食香。身資香食往生處故。四者中有。二趣中間所有蘊故。五者名起。對向當生暫時起故。如契經說。有壞自體起。有壞世間生。起謂中有。又經說。有補特伽羅。已斷起結未斷生結。於此經中廣說四句。離二界貪諸上流者為第一句。中般涅槃為第二句。諸阿羅漢為第三句。除前諸相為第四句。又部多者。謂阿羅漢。余有愛者說名求生。幾食能令部多安住。幾食資益求生有情。毗婆沙師說。皆具四。諸有愛者。亦由段食為緣資益令招從有。以世尊說四食皆為病癰箭根老死緣故。亦見思食安住現身。世傳有言。昔有一父。時遭饑饉。欲造他方。自既饑羸。二子嬰稚。意欲攜去力所不任。以囊盛灰掛于壁上。慰喻二子云是麨囊。二子希望多時延命。後有人至取囊為開。子見是灰望絕便死。又于大海有諸商人。遭難敗船飲食俱失。遙瞻積沫疑為
【現代漢語翻譯】 現代漢語譯本 漏（煩惱的斷盡）通達三界（欲界、色界、無色界）的一切眾生都有。為什麼作為食物的自體不能通達無漏（沒有煩惱的狀態）呢？ 毗婆沙師（《大毗婆沙論》的作者）這樣解釋：能夠資養諸有（三有，即欲有、色有、無色有）的是食物的意義。而無漏的修習是爲了滅除諸有。 而且契經（佛經）上說，食物有四種，能夠讓已出生的有情安住，以及能夠資益那些尋求出生的眾生。無漏不是這樣，所以不是食物的自體。 所說的『部多』（भूत, bhūta）是指已經出生的意思。在各個趣（輪迴的類別）中出生后，都被認為是已經出生的。 又說『求生』是指什麼呢？這裡指的是中有（antarābhava，指死亡到再次投胎之間的過渡狀態）。因為佛世尊用五種名稱來說明中有。 哪五種呢？一是意成（manomaya），從意念產生。不是由精血等外在的因緣和合而成。二是求生（saṃbhavesin），常常喜歡尋找觀察將要出生的處所。三是食香（gandharva），身體依靠香氣作為食物前往出生的處所。四是中有（antarabhava），在兩個趣之間所存在的蘊（五蘊）。五是名起（nāmarūpa），對於將要出生的處所暫時生起。 如契經上說，有壞自體而起，有壞世間而生。『起』指的是中有。 又經上說，有補特伽羅（pudgala，人），已經斷了起結（煩惱的根本），但還沒有斷生結（導致再次出生的煩惱）。在這部經中廣泛地說了四句。離開二界貪（色界和無色界的貪慾）的諸上流者為第一句。中般涅槃（在中有狀態證得涅槃）為第二句。諸阿羅漢（已經證得阿羅漢果位的人）為第三句。除去前面這些情況的為第四句。 又『部多』指的是阿羅漢。其餘有愛（還有貪愛）的眾生被稱為求生。 有幾種食物能夠讓已出生的眾生安住？有幾種食物能夠資益尋求出生的有情？ 毗婆沙師說，都具備四種（段食、觸食、思食、識食）。對於有貪愛的眾生，也因為段食（食物）作為因緣，資益他們招感從有（從一種存在到另一種存在）。因為世尊說四種食物都是疾病、癰瘡、箭矢、根本、衰老和死亡的因緣。 也見到思食（意念）安住于現身。 世間流傳有這樣的說法：過去有一位父親，當時遭遇饑荒，想要到其他地方去。自己已經飢餓瘦弱，兩個孩子還很小。想要帶著他們去，但力氣不夠。就用袋子裝著灰掛在墻上，安慰兩個孩子說是米粉袋。兩個孩子希望了很久，以此延續生命。後來有人來打開袋子，孩子看到是灰，希望斷絕就死了。 又在大海中，有一些商人遭遇災難，船隻沉沒，飲食全部丟失。遠遠地看到堆積的泡沫，以為是... （譯者註：原文未完）
【English Translation】 English version All beings in the three realms (desire realm, form realm, formless realm) are subject to outflows (the complete exhaustion of defilements). Why is it that the substance of food does not penetrate to the unconditioned (the state without defilements)? The Vibhasha masters (authors of the Mahavibhasha Shastra) explain it this way: 'That which can nourish all existences is the meaning of food. The cultivation of the unconditioned is for the purpose of extinguishing all existences.' Moreover, the sutras (Buddhist scriptures) say that there are four kinds of food that can enable beings who have already been born to abide, and that can nourish those who seek to be born. The unconditioned is not like this, so it is not the substance of food. The term 'bhuta' (भूत, bhūta) indicates the meaning of 'already born'. After being born in various destinies (categories of rebirth), they are all considered to be already born. Furthermore, what does 'seeking birth' refer to? This refers to the antarabhava (intermediate state, the transitional state between death and rebirth). Because the World Honored One (Buddha) uses five names to describe the antarabhava. What are the five? First, manomaya (mind-made), arising from thought. It is not formed by the combination of external conditions such as sperm and blood. Second, sambhavesin (seeking birth), constantly liking to seek and observe the place where it will be born. Third, gandharva (smell-eater), the body relies on fragrance as food to go to the place of birth. Fourth, antarabhava (intermediate state), the aggregates (five skandhas) that exist between two destinies. Fifth, nāmarūpa (name and form), temporarily arising towards the place where it will be born. As the sutras say, there is arising by destroying the self-nature, and there is birth by destroying the world. 'Arising' refers to the antarabhava. Also, the sutras say that there are pudgalas (persons) who have already severed the arising fetters (roots of afflictions) but have not yet severed the birth fetters (afflictions that lead to rebirth). In this sutra, four sentences are extensively discussed. Those who have abandoned craving for the two realms (form realm and formless realm) and are upstream goers are the first sentence. Nirvana in the intermediate state (attaining nirvana in the antarabhava state) is the second sentence. The arhats (those who have attained the state of arhatship) are the third sentence. Those who are excluded from the previous situations are the fourth sentence. Furthermore, 'bhuta' refers to arhats. Other beings who have craving (still have attachment) are called seeking birth. How many kinds of food can enable beings who have already been born to abide? How many kinds of food can nourish sentient beings seeking birth? The Vibhasha masters say that all four are present (coarse food, contact, volition, and consciousness). For beings with craving, it is also because coarse food (physical food) serves as a condition, nourishing them to attract existence from existence (from one existence to another). Because the World Honored One said that the four kinds of food are all the causes of disease, sores, arrows, roots, aging, and death. It is also seen that volition (thought) abides in the present body. There is a saying that has been passed down: In the past, there was a father who encountered a famine and wanted to go to another place. He was already hungry and weak, and his two children were still young. He wanted to take them with him, but he did not have the strength. So he put ashes in a bag and hung it on the wall, comforting the two children that it was a bag of rice flour. The two children hoped for a long time, thus prolonging their lives. Later, someone came and opened the bag, and the children saw that it was ashes, and their hope was cut off, and they died. Also, in the great sea, there were some merchants who encountered disaster, their ships sank, and all their food was lost. From afar, they saw accumulated foam, thinking it was... (Translator's note: The original text is incomplete)
海岸。意望速至命得延時。至觸知非望絕便死。集異門足說。大海中有大眾生。登岸生卵埋于砂內還入海中。母若常思卵便不壞。如其失念卵即敗亡。此不應然。違食義故。豈他思食能持自身。理實應言卵常思母得不爛壞。忘則命終。起念母思在於觸位。諸有漏法皆滋長有。如何世尊說食唯四。雖爾就勝說四無失。謂初二食能益此身所依能依。后之二食能引當有能起當有。言所依者。謂有根身。段食于彼能為資益。言能依者。謂心心所。觸食于彼能為資益。如是二食于已生有資益功能最為殊勝。言當有者。謂未來生。于彼當生思食能引。思食引已。從業所熏識種子力後有得起。如是二食于未生有引起功能最為殊勝。故雖有漏皆滋長有而就勝能唯說四食。前二如養母養已生故。后二如生母生未生故。諸所有段皆是食耶。有段非食應作四句。第一句者。謂所飲啖為緣損壞諸根大種。第二句者。謂餘三食。第三句者。謂所飲啖為緣資益諸根大種。第四句者。除前諸相。如是觸等隨其所應一一當知。皆有四句。頗有觸等為緣資益諸根大種而非食耶。有謂異地無漏觸等。諸有食已捐食者身亦名為食。初資益故。毗婆沙說。食於二時能為食事。俱得名食。一初食時能除飢渴。二消化已資根及大。何趣何生各具幾食。五趣四生皆具四
【現代漢語翻譯】 現代漢語譯本 海岸。希望迅速到達，生命得以延續。到達后，如果接觸到事物，希望破滅，就會死亡。《集異門足論》中說：大海中有許多眾生。它們登上岸邊，產卵埋在沙子里，然後返回海中。如果母體經常思念卵，卵就不會腐壞。如果忘記了，卵就會敗壞死亡。這不應該這樣說。因為違背了食物的意義。難道是其他的思念食物能夠維持自身嗎？正確的說法應該是卵經常思念母體，才能不腐爛壞死，忘記了就會死亡。產生思念，母體的思念在於接觸的位置。所有有漏法都會滋長存在。為什麼世尊只說了四種食？雖然如此，就殊勝之處來說，說四種食也沒有過失。前兩種食能夠增益此身所依和能依。后兩種食能夠引發當有和生起當有。所依，指的是有根身，段食對它能夠起到資益作用。能依，指的是心和心所，觸食對它能夠起到資益作用。這兩種食對於已經存在的有，資益功能最為殊勝。當有，指的是未來生。對於未來的生，思食能夠引發。思食引發后，從業所熏習的識種子力量，後有得以生起。這兩種食對於未生的有，引起功能最為殊勝。所以雖然所有有漏法都會滋長存在，但就殊勝的功能來說，只說四種食。前兩種食就像養育母親養育已生之物，后兩種食就像生育母親生育未生之物。所有的段都是食嗎？有段不是食，應該作四句來分析。第一句是：因為飲食而損壞諸根大種。第二句是：其餘三種食。第三句是：因為飲食而資益諸根大種。第四句是：排除以上各種情況。像這樣，觸等也應該根據情況，一一瞭解，都有四句。有沒有觸等因為資益諸根大種而不是食的？有，比如異地的無漏觸等。已經吃了食物又吐出來的人，他的身體也叫做食，因為最初有資益作用。《毗婆沙論》中說：食在兩種情況下能夠起到食的作用，都可以稱為食。一是剛吃的時候能夠解除飢渴，二是消化后能夠資養諸根和大種。哪一道，哪一生，各自具有幾種食？五趣四生都具有四種食。
【English Translation】 English version The shore. Hoping to arrive quickly so that life can be extended. Upon arrival, if contact is made and hope is lost, death ensues. The Sangitiparyaya states: In the great ocean, there are many beings. They come ashore, lay eggs, bury them in the sand, and then return to the sea. If the mother constantly thinks of the eggs, they will not decay. If she forgets, the eggs will perish and die. This should not be said in this way, because it contradicts the meaning of food. Can another's thought of food sustain oneself? The correct statement should be that the eggs constantly think of the mother so that they do not rot and die; forgetting leads to death. The arising of thought, the mother's thought, lies in the position of contact (sparsha). All conditioned (sasrava) dharmas increase existence. Why did the World-Honored One only speak of four kinds of food? Even so, in terms of the most excellent, there is no fault in speaking of four foods. The first two foods can benefit the dependent and the support of this body. The latter two foods can lead to future existence and give rise to future existence. 'Dependent' refers to the body with roots (indriya), and coarse food (kabalikahara) can provide nourishment for it. 'Support' refers to the mind and mental factors (citta-caitasika), and contact-food (sparshahara) can provide nourishment for them. These two foods have the most excellent function of nourishing existing existence. 'Future existence' refers to future birth. For future birth, volition-food (manosamcetanahara) can lead to it. After volition-food leads to it, the power of the seed of consciousness (vijnana-bija) perfumed by karma causes future existence to arise. These two foods have the most excellent function of causing unarisen existence to arise. Therefore, although all conditioned dharmas increase existence, only four foods are spoken of in terms of their most excellent function. The first two foods are like a nurturing mother nurturing what has already been born, and the latter two foods are like a birthing mother giving birth to what has not yet been born. Is all coarse matter food? There is coarse matter that is not food; four possibilities should be analyzed. The first possibility is: that which is drunk and eaten damages the great elements (mahabhuta) of the sense faculties (indriya). The second possibility is: the other three foods. The third possibility is: that which is drunk and eaten nourishes the great elements of the sense faculties. The fourth possibility is: excluding all the above situations. In this way, contact (sparsha) and so on should be understood individually, each having four possibilities. Is there contact (sparsha) and so on that nourishes the great elements of the sense faculties but is not food? Yes, such as unconditioned (anasrava) contact (sparsha) and so on in a different realm. A person who has eaten food and then vomits it up, his body is also called food, because it initially had a nourishing effect. The Vibhasha says: Food can perform the function of food at two times, and both can be called food. First, when it is first eaten, it can relieve hunger and thirst; second, after it is digested, it can nourish the roots and the great elements. How many foods does each realm and each birth possess? The five realms and four kinds of birth all possess four foods.
食。如何地獄有段食耶。鐵丸洋銅豈非段食。若能為害亦是食者。則與前說四句相違。又品類足言。云何為段食。謂能資益諸根大種。廣說乃至識食亦爾。彼說且依能資益者說名為食故不相違。然地獄中熱鐵丸等雖于食已能為損害。而能暫時解除飢渴。得食相故亦名為食。又孤地獄段食如人。故五趣中皆有四食。世尊所說。有人能施一百外道離欲仙食。若能施一贍部林中異生者食。其果勝彼。何謂贍部林中異生。有作是釋。所有一切住贍部洲諸有腹者。彼釋非理。說一言故。又於此中有施無量異生者食。理勝以食施少外道離欲仙人。何足為奇挍量嘆勝。有言。彼是近佛菩薩。理亦不然。施彼獲福勝施俱胝阿羅漢故。毗婆沙者說。此異生是已獲得順抉擇分。此名與義亦不相應。曾無契經或本論說得順抉擇分居贍部林中。當知彼唯自所分別。後身菩薩居贍部林名彼異生。此說應理。爾時菩薩同離欲仙故。對彼仙挍量嘆勝。雖施菩薩福勝無邊。乘前挍量且言勝百。理必應爾。由後世尊除彼異生還將外道對預流向挍量勝劣。若不爾者世尊則應將彼異生對預流向。已說有情緣起及住。如先所說壽盡死等。今應正辦。何識現前何受相應有死生等。頌曰。
斷善根與續 離染退死生 許唯意識中 死生唯舍受 非定無心
【現代漢語翻譯】 現代漢語譯本： 問：食物。地獄怎麼會有段食（Kabalikara，指可以一口一口吃下去的食物）呢？鐵丸和洋銅難道不是段食嗎？如果能造成傷害也算是食物，那麼就與前面所說的四句（指四種食：段食、觸食、思食、識食）相違背了。而且《品類足論》（Prakaranapada-sastra，佛教論書）中說，什麼是段食？是指能夠資養諸根（indriya，感覺器官）和大種（mahabhuta，構成物質世界的四大元素），乃至識食（vijnana-ahara，意識之食）也是如此。那種說法只是依據能夠資養的方面來說的，所以不相違背。然而，地獄中的熱鐵丸等，雖然在吃下去後會造成損害，但能暫時解除飢渴，具有食物的表相，所以也稱為食物。而且，孤地獄（ekaka-niraya，獨立的地域）的段食和人一樣。因此，五趣（panchagati，五種輪迴的去處：地獄、餓鬼、畜生、人、天）中都有四食。世尊（Bhagavan，佛陀的尊稱）曾說，有人能佈施一百個外道（tirthika，佛教以外的修行者）離欲仙人（vitaraga-rishi，斷除了慾望的修行者）的食物，如果能佈施一個贍部林（Jambudvipa，閻浮提，我們所居住的這個世界）中的異生（prthagjana，凡夫）的食物，其果報勝過前者。什麼是贍部林中的異生呢？有人這樣解釋，所有居住在贍部洲的有腹之者。這種解釋不合理，因為佛只說了一個『一』字。而且，在這裡有佈施無數異生食物的情況，道理上勝過用食物佈施少數外道離欲仙人，這有什麼值得奇怪的，需要比較和讚歎其殊勝呢？有人說，那些異生是接近佛或菩薩（Bodhisattva，指發願成佛的修行者）的人。這種說法也不對，因為佈施給他們所獲得的福報勝過佈施給俱胝（koti，一千萬）阿羅漢（Arhat，已證得解脫的聖者）。《毗婆沙論》（Vibhasa，佛教論書）的作者說，這個異生是已經獲得了順抉擇分（nirvedha-bhagiya，趨向解脫的修行階段）的人。這個名稱和意義也不相符。從來沒有契經（sutra，佛經）或本論（abhidharma，論藏）說過，獲得順抉擇分的人居住在贍部林中。應當知道，這只是他們自己的分別。後身菩薩（paschimabhavika-bodhisattva，來世將成佛的菩薩）居住在贍部林中，被稱為異生。這種說法是合理的。那時，菩薩和離欲仙人一樣，所以才和那些仙人比較，讚歎其殊勝。雖然佈施給菩薩的福報勝過無邊，但根據之前的比較，暫且說勝過一百倍。道理必然是這樣。因為後來的世尊，排除了那個異生，還將外道和預流向（srota-apanna-pratipadaka，正進入聖者之流的修行者）進行比較，衡量其勝劣。如果不這樣，世尊就應該將那個異生和預流向進行比較了。 前面已經說了有情（sattva，眾生）的緣起（pratitya-samutpada，因緣生起）和住（avastha，狀態），如先前所說的壽命終盡而死等等。現在應當正式討論，什麼識（vijnana，意識）會現前，什麼受（vedana，感受）會相應，以及有死亡和出生等等。頌曰：
斷善根與續，離染退死生， 許唯意識中，死生唯舍受， 非定無心。
【English Translation】 English version: Question: Food. How can there be 'segmental food' (Kabalikara, referring to food that can be eaten piece by piece) in hell? Aren't iron balls and molten copper segmental food? If something that can cause harm is also considered food, then it contradicts the four types of food mentioned earlier (segmental food, contactual food, volitional food, and consciousness food). Moreover, the Prakaranapada-sastra (a Buddhist treatise) states, 'What is segmental food? It is that which nourishes the sense faculties (indriya, sensory organs) and the great elements (mahabhuta, the four fundamental elements constituting the material world),' and so on, including consciousness food (vijnana-ahara, food of consciousness). That statement is based on the aspect of nourishment, so there is no contradiction. However, in hell, hot iron balls, etc., although they cause harm after being consumed, can temporarily relieve hunger and thirst, possessing the appearance of food, and are therefore also called food. Furthermore, the segmental food in solitary hells (ekaka-niraya, isolated regions) is like that of humans. Thus, all five realms of existence (panchagati, the five realms of rebirth: hell, hungry ghosts, animals, humans, and gods) have the four types of food. The World-Honored One (Bhagavan, an honorific title for the Buddha) once said, 'If someone can offer food to a hundred non-Buddhist (tirthika, practitioners of religions other than Buddhism) ascetics free from desire (vitaraga-rishi, practitioners who have eliminated desires), but if they can offer food to one ordinary being (prthagjana, a common person) in Jambudvipa (the continent where we live), the merit is greater.' What is an ordinary being in Jambudvipa? Some explain it as all beings with a stomach living in Jambudvipa. This explanation is unreasonable because the Buddha only said 'one.' Moreover, there are cases of offering food to countless ordinary beings, which is logically superior to offering food to a few non-Buddhist ascetics free from desire. What is so strange about comparing and praising its superiority? Some say that those ordinary beings are close to the Buddha or Bodhisattvas (Bodhisattva, beings who aspire to become Buddhas). This is also incorrect because the merit gained from giving to them is greater than giving to a koti (ten million) Arhats (Arhat, enlightened beings who have attained liberation). The authors of the Vibhasa (a Buddhist treatise) say that this ordinary being is someone who has already attained the stage of 'conformity to decisiveness' (nirvedha-bhagiya, a stage of practice leading to liberation). This name and meaning are also inconsistent. There is no sutra (sutra, Buddhist scripture) or abhidharma (abhidharma, Buddhist philosophical texts) that says that someone who has attained 'conformity to decisiveness' lives in Jambudvipa. It should be known that this is just their own interpretation. A Bodhisattva in their last life (paschimabhavika-bodhisattva, a Bodhisattva who will become a Buddha in their next life) living in Jambudvipa is called an ordinary being. This explanation is reasonable. At that time, the Bodhisattva is like an ascetic free from desire, so they are compared with those ascetics, and their superiority is praised. Although the merit of giving to a Bodhisattva is infinitely greater, based on the previous comparison, it is temporarily said to be a hundred times greater. This must be the case. Because the later World-Honored One excluded that ordinary being and compared non-Buddhists with those entering the stream (srota-apanna-pratipadaka, practitioners who have entered the path to becoming a stream-enterer), measuring their superiority and inferiority. If not, the World-Honored One should have compared that ordinary being with those entering the stream. Having already discussed the origination (pratitya-samutpada, dependent origination) and states (avastha, conditions) of sentient beings (sattva, beings), such as death due to the exhaustion of lifespan, etc., as previously mentioned, we should now properly discuss which consciousness (vijnana, awareness) manifests, which feeling (vedana, sensation) is associated, and the processes of death and birth, etc. The verse states:
Severing roots of good, and continuity, Departure from defilement, decline, death, and birth, Are allowed only in consciousness, Death and birth are only with neutral feeling, Not in fixed states or without mind.
二 二無記涅槃 漸死足齊心 最後意識滅 下人天不生 斷末摩水等
論曰。斷善續善離界地染從離染退命終受生。於此六位法爾唯許意識非余。所說生言應知。亦攝初結中有。死生唯許舍受相應。舍相應心不明利故。余受明利不順死生。又此二時唯散非定。要有心位必非無心。非在定心有死生義。界地別故。加行生故。能攝益故。亦非無心有死生義。以無心位命必無損。若所依身將欲變壞。必定還起屬所依心。然後命終。更無餘理。又無心者不能受生。以無因故。離起煩惱無受生故。雖說死有通三性心。然入涅槃唯二無記。若說欲界有舍異熟。彼說欲界入涅槃心亦具威儀異熟無記。若說欲界無舍異熟。彼說欲界入涅槃心但有威儀而無異熟。何故唯無記得入涅槃。無記勢力微順心斷故。于命終位何身份中識最後滅。頓命終者意識身根欻然總滅。若漸死者往下人天。于足齊心如次識滅。謂墮惡趣說名往下。彼識最後于足處滅。若往人趣識滅于臍若往生天識滅心處。諸阿羅漢說名不生。彼最後心亦心處滅。有餘師說。彼滅在頂。正命終時于足等處身根滅故。意識隨滅。臨命終時身根漸滅。至足等處欻然都滅。如以少水置炎石上。漸減漸消一處都盡。又漸命終者。臨命終時多為斷末摩苦受所逼。無有別物
【現代漢語翻譯】 現代漢語譯本 二、二無記涅槃 漸死時，從足部開始，意識在心臟處滅盡； 不再於地獄人天道中受生， 因為斷絕了末摩（Marma，要害）和水等維繫生命的要素。
論曰：斷善續善、離開界地染污、從離染退轉、命終受生，在這六個階段，按照法爾（Dharmata，事物本性）規律，只允許意識存在，不允許其他心識存在。所說的『生』，應當知道也包括最初的結生和中有（Antarabhava，中陰身）。死亡和出生只允許與舍受（Upeksa，不苦不樂的感受）相應。因為與舍受相應的心不明利，所以其餘明利的感受不適合死亡和出生。而且這兩個階段只有散亂心，沒有禪定心。必須要有心識存在，不可能沒有心識。在禪定心中沒有死亡和出生的道理，因為界地不同，而且有加行（Prayoga，努力）而生。能夠攝取利益。沒有心識也沒有死亡和出生的道理，因為在無心位，生命必定沒有損耗。如果所依之身將要變壞，必定還會生起屬於所依之心，然後才命終，沒有其他的道理。而且無心者不能受生，因為沒有原因。因為離開了生起煩惱，所以沒有受生。雖然說死有（Bhava-anga，有分）通於三性心，然而入涅槃只有二種無記（Avyakrta，非善非惡）。如果說欲界有舍異熟（Vipaka，果報），那麼他們說欲界入涅槃的心也具有威儀異熟無記。如果說欲界沒有舍異熟，那麼他們說欲界入涅槃的心只有威儀而沒有異熟。為什麼只有無記才能入涅槃？因為無記的勢力微弱，順應心識的斷滅。在命終的時刻，在哪個身份中意識最後滅盡？頓然命終的人，意識和身根突然全部滅盡。如果是漸次死亡的人，如果往地獄人天道投生，意識會按照足部、臍部、心臟的順序依次滅盡。所謂墮入惡趣，稱為往下，他們的意識最後在足部滅盡。如果往人趣投生，意識在臍部滅盡。如果往生天界，意識在心臟處滅盡。諸位阿羅漢稱為不生，他們最後的心識也在心臟處滅盡。有其他論師說，他們的心識在頭頂滅盡。正常命終時，因為足部等處的身根滅盡，所以意識隨之滅盡。臨命終時，身根逐漸滅盡，到足部等處突然全部滅盡，就像用少量的水放在炎熱的石頭上，逐漸減少消失，最後在一處全部消失。而且漸次命終的人，臨命終時大多被斷末摩（Marma，要害）的痛苦所逼迫，沒有其他的東西。
【English Translation】 English version Two. Two Indeterminate Nirvana In gradual death, starting from the feet, consciousness ceases at the heart; No longer reborn in the lower realms of humans and gods, Because the Marma (vital points) and water, etc., that sustain life are severed.
Treatise says: Cutting off wholesome karma and continuing wholesome karma, departing from the defilements of realms and grounds, retreating from detachment, and the end of life and rebirth. In these six stages, according to Dharmata (the nature of things), only consciousness is allowed to exist, and no other consciousness is allowed. The 'birth' mentioned should be understood to also include the initial rebirth and Antarabhava (intermediate state). Death and birth are only allowed to be associated with Upeksa (neutral feeling). Because the mind associated with Upeksa is not clear, the remaining clear feelings are not suitable for death and birth. Moreover, these two stages only have scattered minds and no meditative minds. There must be consciousness, and it is impossible to have no consciousness. There is no reason for death and birth in meditative minds, because the realms and grounds are different, and they arise from Prayoga (effort). It can gather benefits. There is also no reason for death and birth without consciousness, because in the state of no consciousness, life will definitely not be damaged. If the body on which one relies is about to be destroyed, the mind belonging to the body on which one relies will definitely arise again, and then life will end, and there is no other reason. Moreover, those without consciousness cannot be reborn, because there is no cause. Because one has left the arising of afflictions, there is no rebirth. Although it is said that Bhava-anga (life-continuum) is common to the three natures of mind, only two kinds of Avyakrta (indeterminate) enter Nirvana. If it is said that the desire realm has neutral Vipaka (result), then they say that the mind entering Nirvana in the desire realm also has the indeterminate of deportment and result. If it is said that the desire realm has no neutral Vipaka, then they say that the mind entering Nirvana in the desire realm only has deportment and no result. Why can only the indeterminate enter Nirvana? Because the power of the indeterminate is weak and conforms to the cessation of consciousness. At the moment of death, in which part of the body does consciousness cease last? For those who die suddenly, consciousness and the body's faculties suddenly cease completely. If a person dies gradually, if they are reborn in the lower realms of humans and gods, consciousness will cease in the order of the feet, navel, and heart. The so-called falling into the evil realms is called going down, and their consciousness ceases last at the feet. If one is reborn in the human realm, consciousness ceases at the navel. If one is reborn in the heavenly realm, consciousness ceases at the heart. The Arhats are called non-born, and their last consciousness also ceases at the heart. Other teachers say that their consciousness ceases at the top of the head. When one dies normally, because the body's faculties at the feet, etc., cease, consciousness ceases accordingly. When one is about to die, the body's faculties gradually cease, and at the feet, etc., they suddenly cease completely, just like putting a small amount of water on a hot stone, gradually decreasing and disappearing, and finally disappearing completely in one place. Moreover, those who die gradually are mostly forced by the pain of severed Marma (vital points) when they are about to die, and there is nothing else.
名為末摩。然于身中有異支節觸便致死。是謂末摩。若水火風隨一增盛。如利刀刃觸彼末摩。因此便生增上苦受。從斯不久遂致命終。非如斬薪說名為斷。如斷無覺故得斷名。地界何緣無斯斷用。以無第四內災患故。內三災患。謂風熱淡水火風增隨所應起。有說。此似外器三災。此斷末摩天中非有。然諸天子將命終時。先有五種小衰相現。一者衣服嚴具出非愛聲。二者自身光明忽然昧劣。三者于沐浴位水渧著身。四者本性囂馳今滯一境。五者眼本凝寂今數瞬動。此五相現非定當死。復有五種大衰相現。一者衣染埃塵。二者花鬘萎悴。三者兩腋汗出。四者臭氣入身。五者不樂本座。此五相現必定當死。世尊於此有情世間生住沒中建立三聚。何謂三聚。頌曰。
正邪不定聚 聖造無間余
論曰。一正性定聚。二邪性定聚。三不定性聚。何名正性。謂契經言。貪無餘斷。瞋無餘斷。癡無餘斷。一切煩惱皆無餘斷。是名正性。定者謂聖。聖謂已有無漏道生。遠諸惡法故名為聖。獲得畢竟離系得故。定盡煩惱故名正定。諸已獲得順解脫分者。亦定得涅槃。何非正定。彼后或墮邪定聚故。又得涅槃時未定故。非如預流者極七返有等。又彼未能捨邪性故。不名正定。何名邪性。謂諸地獄傍生餓鬼。是名邪性。定謂無間。
【現代漢語翻譯】 現代漢語譯本 名為末摩（marma，要害）。然而在身體中有不同的支節，觸碰到便會導致死亡。這就是所謂的末摩。如果地、水、火、風四大種中的水、火、風任何一種增盛，就像鋒利的刀刃觸碰到那些末摩一樣，因此便會產生極大的痛苦感受，從此不久便會導致死亡。這不像砍柴那樣可以稱之為『斷』，因為柴木被砍斷後沒有感覺，所以才稱為『斷』。地界為什麼沒有這種『斷』的作用呢？因為沒有第四種內在的災患的緣故。內在的三種災患，指的是風、熱、淡（指水）三種。水、火、風增盛，會隨其所應而生起災患。有人說，這類似於外在器世界的三種災難。這種斷末摩的情況在天界中是沒有的。然而，諸天子將要命終的時候，首先會有五種小的衰相顯現：第一，衣服和裝飾發出不悅耳的聲音；第二，自身的光明忽然變得暗淡；第三，在沐浴的時候，水滴沾在身上；第四，原本喜歡喧鬧嬉戲，現在卻滯留在一個地方不動；第五，眼睛原本凝定寂靜，現在卻頻繁眨動。這五種衰相出現，並非一定意味著死亡。還有五種大的衰相顯現：第一，衣服染上灰塵；第二，花鬘（huaman，花環）枯萎凋謝；第三，兩腋下出汗；第四，臭氣進入身體；第五，不喜歡自己原本的座位。這五種衰相出現，必定意味著死亡。世尊對於這個有情世間的生、住、滅中，建立了三種類別。什麼是這三種類別呢？頌文說： 『正邪不定聚，聖造無間余』 論述說：第一種是正性定聚，第二種是邪性定聚，第三種是不定性聚。什麼叫做正性呢？就是契經上所說的：貪慾完全斷除，嗔恚完全斷除，愚癡完全斷除，一切煩惱都完全斷除。這就叫做正性。『定』指的是聖者。聖者指的是已經有無漏道產生，遠離各種惡法，所以稱為聖者。因為獲得了畢竟的離系（lixi，解脫），所以能夠確定斷盡煩惱，因此稱為正定。那些已經獲得順解脫分的人，也必定能夠得到涅槃。為什麼他們不是正定呢？因為他們之後或許會墮入邪定聚的緣故。而且他們得到涅槃的時間還不確定。不像預流果（yuliuguo，須陀洹）最多七次往返人天。而且他們還未能捨棄邪性，所以不能稱為正定。什麼叫做邪性呢？指的是各種地獄眾生、傍生（bangsheng，畜生）、餓鬼。這就叫做邪性。『定』指的是無間。
【English Translation】 English version It is called Marma (marma, vital point). However, in the body, there are different limbs and joints, and touching them can lead to death. This is what is called Marma. If any of the four great elements—water, fire, or wind—increases, it is like a sharp blade touching those Marmas, and therefore, extremely painful sensations arise, which soon lead to death. This is not like chopping firewood, which can be called 'severance,' because firewood has no sensation after being chopped, so it is called 'severance.' Why does the earth element not have this 'severance' function? Because it does not have the fourth internal calamity. The three internal calamities refer to wind, heat, and moisture (referring to water). The increase of water, fire, and wind will cause calamities to arise accordingly. Some say that this is similar to the three calamities of the external world. This situation of severing Marmas does not exist in the heavens. However, when the sons of gods are about to die, five small signs of decay appear first: first, the clothes and ornaments emit unpleasant sounds; second, the light of their own bodies suddenly becomes dim; third, when bathing, drops of water stick to their bodies; fourth, they originally liked to be noisy and playful, but now they stay in one place and do not move; fifth, their eyes were originally fixed and quiet, but now they blink frequently. The appearance of these five signs does not necessarily mean death. There are also five great signs of decay that appear: first, the clothes are stained with dust; second, the flower garlands (huaman, floral wreaths) wither and fade; third, sweat comes out from both armpits; fourth, a foul odor enters the body; fifth, they do not like their original seats. The appearance of these five signs certainly means death. The World-Honored One, regarding the birth, dwelling, and death of sentient beings in this world, established three categories. What are these three categories? The verse says: 'The righteous, the wicked, and the uncertain, the saints, the uniterrupted, and the rest.' The treatise says: The first is the definitely righteous group, the second is the definitely wicked group, and the third is the uncertain group. What is called the definitely righteous? It is what the sutras say: greed is completely cut off, hatred is completely cut off, delusion is completely cut off, and all afflictions are completely cut off. This is called the definitely righteous. 'Definitely' refers to the saints. Saints refer to those who have already generated the un-outflow path, who are far away from all evil dharmas, so they are called saints. Because they have obtained the ultimate detachment (lixi, liberation), they can certainly cut off afflictions, so they are called definitely righteous. Those who have already obtained the part of liberation in accordance with the path will certainly attain Nirvana. Why are they not definitely righteous? Because they may fall into the wicked group later. Moreover, the time when they attain Nirvana is uncertain. It is not like the Stream-Enterer (yuliuguo, Srotapanna) who at most returns to the human and heavenly realms seven times. Moreover, they have not yet abandoned wickedness, so they cannot be called definitely righteous. What is called wicked? It refers to all hell beings, animals (bangsheng, animals), and hungry ghosts. This is called wicked. 'Definitely' refers to uninterrupted.
造無間者必墮地獄故名邪定。正邪定餘名不定性。彼待二緣可成二故。
說一切有部俱舍論卷第十 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷第十一
尊者世親造
三藏法師玄奘奉 詔譯分別世品第三之四
如是已說有情世間。器世間今當說。頌曰。
安立器世間 風輪最居下 其量廣無數 厚十六洛叉 次上水輪深 十一億二萬 下八洛叉水 余凝結成金 此水金輪廣 徑十二洛叉 三千四百半 周圍此三倍
論曰。許此三千大千世界如是安立形量不同。謂諸有情業增上力。先於最下依止虛空有風輪生廣無數。厚十六億逾繕那。如是風輪其體堅密。假設有一大諾健那。以金剛輪奮威懸擊。金剛有碎風輪無損。又諸有情業增上力。起大雲雨澍風輪上。滴如車軸積水成輪。如是水輪于未凝結位深十一億二萬逾繕那。如何水輪不傍流散。有餘師說。一切有情業力所持令不流散。如所飲食未熟變時。終不流移墮于熟藏。有餘部說。由風所持令不流散。如篅持谷。有情業力感別風起。搏擊此水上結成金。如熟乳停上凝成膜。故水輪減唯厚八洛叉。余轉成金。厚三億二萬。二輪廣量其數是同。謂徑十二億三千四百半。周
【現代漢語翻譯】 造作無間業的人必定墮入地獄，因此稱為邪定（錯誤的禪定）。正定和邪定之外，其餘的定稱為不定性（不確定的性質），因為它們依賴於兩種因緣，可以成為正定或邪定。
《說一切有部俱舍論》卷第十 大正藏第 29 冊 No. 1558 《阿毗達磨俱舍論》
《阿毗達磨俱舍論》卷第十一
尊者世親造
三藏法師玄奘奉 詔譯《分別世品》第三之四
如上已經講述了有情世間，現在應當講述器世間。頌文說：
安立器世間，風輪最居下，其量廣無數，厚十六洛叉（十六億）。次上水輪深，十一億二萬，下八洛叉（八億）水，余凝結成金。此水金輪廣，逕十二洛叉（十二億），三千四百半，周圍此三倍。
論述： 允許這三千大千世界如此安立，形狀和大小各不相同。這是因為有情眾生的業力增強所致。首先，在最下方，依賴於虛空，產生了風輪，其廣度不可計數，厚度為十六億逾繕那（Yojana，古印度長度單位）。這個風輪的本體非常堅固緊密，假設有一個大力士，用金剛輪奮力擊打它，金剛輪可能會破碎，而風輪卻不會受到損害。此外，由於有情眾生的業力增強，產生了巨大的雲雨，傾注在風輪之上，水滴如車軸般粗大，積聚成水輪。這個水輪在尚未凝結的時候，深度為十一億二萬逾繕那（Yojana）。那麼，水輪為什麼不會向旁邊流散呢？有些論師說，這是由於一切有情眾生的業力所維持，使其不流散。就像所飲食的食物在未成熟變化的時候，最終不會流動轉移到成熟的臟器中一樣。有些部派說，這是由於風的力量所維持，使其不流散，就像用竹筐 удерживать 穀物一樣。有情眾生的業力感應到特別的風產生，搏擊這些水，使其上部凝結成金，就像煮熟的牛奶靜置后，上部凝結成奶皮一樣。因此，水輪減少了，只剩下八洛叉（八億）的厚度，其餘的轉變成了金，厚度為三億二萬。這兩個輪的廣度大小相同，直徑為十二億三千四百半。
【English Translation】 Those who create actions leading to Avici (uninterrupted) hell inevitably fall into hell, hence it is called 'wrong concentration' (邪定, xie ding). Besides right concentration and wrong concentration, the remaining concentrations are called 'indeterminate nature' (不定性, bu ding xing), because they depend on two conditions and can become either right or wrong.
Abhidharma-kosa-sastra, Volume 10 by Sarvastivada Taisho Tripitaka Volume 29, No. 1558, Abhidharma-kosa-sastra
Abhidharma-kosa-sastra, Volume 11
Composed by Venerable Vasubandhu (世親, Shi Qin)
Translated under Imperial Order by Tripitaka Master Xuanzang (玄奘, Xuan Zang), Chapter 3, Section 4: Analysis of the World
Having thus described the sentient world, now the container world will be described. The verse says:
The container world is established, with the wind wheel at the very bottom, its measure is vast and countless, its thickness is sixteen lakshas (洛叉, luo cha, 160 million). Above it is the water wheel, its depth is 1.12 billion, the lower eight lakshas (80 million) is water, the rest congeals into gold. This water and gold wheel is wide, its diameter is 1.2345 billion, its circumference is three times this.
Treatise: It is permitted that this triple thousand great thousand world is established in this way, with different shapes and sizes. This is due to the increasing power of the karma of sentient beings. First, at the very bottom, relying on space, the wind wheel arises, its breadth is countless, its thickness is sixteen billion yojanas (逾繕那, yu shan na, ancient Indian unit of length). This wind wheel is very solid and dense in its substance. Suppose there is a great Nokkena (諾健那), wielding a vajra wheel (金剛輪, jin gang lun) with fierce power to strike it, the vajra may shatter, but the wind wheel will not be damaged. Furthermore, due to the increasing power of the karma of sentient beings, great clouds and rain arise, pouring onto the wind wheel, the drops are as thick as cart axles, accumulating water to form the water wheel. This water wheel, when it has not yet congealed, is 1.12 billion yojanas (逾繕那, yu shan na) deep. How is it that the water wheel does not flow sideways and scatter? Some teachers say that it is maintained by the karma of all sentient beings, so that it does not flow and scatter. Just as the food that is eaten, when it is not yet ripe and transformed, will ultimately not flow and move to the ripe storage. Some schools say that it is maintained by the wind, so that it does not flow and scatter, just like using a basket to hold grain. The karma of sentient beings senses the arising of special winds, striking this water, causing its upper part to congeal into gold, just like when cooked milk is left to stand, the upper part congeals into a film. Therefore, the water wheel is reduced, leaving only a thickness of eight lakshas (80 million), the rest is transformed into gold, with a thickness of 320 million. The breadth and size of the two wheels are the same, with a diameter of 1.2345 billion.
圍其邊數成三倍。謂周圍量成三十六億一萬三百五十逾繕那。頌曰。
蘇迷盧處中 次逾健達羅 伊沙馱羅山 朅地洛迦山 蘇達梨舍那 頞濕縛羯拏 毗那怛迦山 尼民達羅山 于大洲等外 有鐵輪圍山 前七金所成 蘇迷盧四寶 入水皆八萬 妙高出亦然 餘八半半下 廣皆等高量
論曰。于金輪上有九大山。妙高山王處中而住。餘八周匝繞妙高山。於八山中前七名內。第七山外有大洲等。此外復有鐵輪圍山。周匝如輪圍一世界。持雙等七唯金所成。妙高山王四寶為體。謂如次四面北東南西金銀吠琉璃頗胝迦寶。隨寶威德色顯于空。故贍部洲空似吠琉璃色。如是寶等從何而生。亦諸有情業增上力。復大云起雨金輪上滴如車軸。積水奔濤。其水即為眾寶種藏。由具種種威德猛風鉆擊變生眾寶類等。如是變水生寶等時。因滅果生。體不俱有。非如數論轉變所成。數論云何執轉變義。謂執有法自性常存有餘法生有餘法滅。如是轉變何理相違。謂必無容有法常住可執別有法滅法生。誰言法外別有有法。唯即此法于轉變時異相所依名為有法。此亦非理。非理者何。即是此物而不如此。如是言義曾所未聞。如是變生金寶等已。復由業力引起別風。簡別寶等。攝令聚整合山成洲。分水
【現代漢語翻譯】 現代漢語譯本 將它的邊長乘以三倍，意思是周圍的長度是三十六億一萬三百五十由旬（Yojana，古印度長度單位）。偈頌說：
須彌山（Sumeru，宇宙中心）居於中央，其次是逾健達羅山（Yugandhara）， 伊沙馱羅山（Isadhara），朅地洛迦山（Khadiraka）， 蘇達梨舍那山（Sudarsana），頞濕縛羯拏山（Asvakarna）， 毗那怛迦山（Vinataka），尼民達羅山（Nimindhara）。 在大洲等之外，有鐵輪圍山（Cakravada）。 前面的七座山由金子構成，須彌山由四寶構成。 沒入水中的高度都是八萬由旬，妙高山露出水面的高度也是如此。 其餘八座山的高度依次減半，寬度都和高度相等。
論述：在金輪上有九座大山。妙高山王（Sumeru，須彌山）位於中央。其餘八座山環繞著妙高山。在八座山中，前七座山是內山。第七座山之外有大洲等。此外還有鐵輪圍山（Cakravada），像輪子一樣環繞著一個世界。持雙等七座山都是由金子構成。妙高山王由四寶構成，分別是北面的金、東面的銀、南面的吠琉璃（Vaidurya，一種寶石）、西面的頗胝迦（Sphatika，水晶）。隨著寶物的威德，顏色顯現在空中。所以贍部洲（Jambudvipa，我們所居住的大陸）的天空看起來像吠琉璃的顏色。 這些寶物是從哪裡產生的呢？也是眾生的業力所致。又因為大云升起，雨水像車軸一樣滴落在金輪上，積水奔騰。這些水就是各種寶物的種子。由於具備各種威德的猛烈風力衝擊，變化產生各種寶物。像這樣變化產生寶物的時候，是因滅果生，本體不是同時存在的。不像數論（Samkhya）所說的轉變而成。數論是如何執著于轉變的意義的呢？他們認為存在一種自性常存的法，有其餘的法產生，有其餘的法滅。這樣的轉變有什麼道理相違背呢？必定不可能存在一種常住的法，可以執著于有別的法滅、法生。誰說在法之外還有有法呢？只是這個法在轉變的時候，不同的相貌所依賴的，就叫做有法。這也是沒有道理的。為什麼沒有道理呢？就是這個東西，卻又不是這個樣子。這樣的說法，從來沒有聽說過。像這樣變化產生金寶等之後，又因為業力引起別的風，區分寶物，聚集起來形成山，形成洲，分開水。
【English Translation】 English version Its side is tripled, meaning the perimeter is thirty-six billion, one hundred thousand, three hundred and fifty Yojanas (Yojana, an ancient Indian unit of length). The verse says:
Mount Sumeru (Sumeru, the center of the universe) is in the middle, followed by Mount Yugandhara (Yugandhara), Mount Isadhara (Isadhara), Mount Khadiraka (Khadiraka), Mount Sudarsana (Sudarsana), Mount Asvakarna (Asvakarna), Mount Vinataka (Vinataka), Mount Nimindhara (Nimindhara). Outside the great continents, there is Mount Cakravada (Cakravada). The first seven mountains are made of gold, and Mount Sumeru is made of four treasures. The height submerged in water is eighty thousand Yojanas, and the height of Mount Sumeru above the water is also the same. The height of the remaining eight mountains is halved in sequence, and the width is equal to the height.
Treatise: There are nine great mountains on the golden wheel. Mount Sumeru (Sumeru) is located in the center. The remaining eight mountains surround Mount Sumeru. Among the eight mountains, the first seven are inner mountains. Outside the seventh mountain are the great continents, etc. In addition, there is Mount Cakravada (Cakravada), which surrounds a world like a wheel. The seven mountains, starting with Dhrtarastra, are all made of gold. Mount Sumeru is composed of four treasures, namely gold on the north side, silver on the east side, Vaidurya (a gemstone) on the south side, and Sphatika (crystal) on the west side. With the majesty of the treasures, the colors appear in the sky. Therefore, the sky of Jambudvipa (the continent we live on) looks like the color of Vaidurya. Where do these treasures come from? It is also due to the karma of sentient beings. Moreover, because great clouds rise, and rain drips on the golden wheel like axles, the accumulated water rushes. This water is the seed of various treasures. Due to the impact of various majestic and fierce winds, various treasures are transformed and produced. When treasures are transformed and produced in this way, the cause ceases and the effect arises, and the substance does not exist simultaneously. It is not like the transformation described by Samkhya (Samkhya). How does Samkhya adhere to the meaning of transformation? They believe that there is a Dharma (law, principle) whose nature always exists, and other Dharmas arise and other Dharmas cease. What reason contradicts such a transformation? It is certainly impossible for a permanent Dharma to exist, and to insist that other Dharmas cease and arise. Who says that there is an existing Dharma outside of Dharma? It is just that when this Dharma transforms, the different appearances it relies on are called existing Dharma. This is also unreasonable. Why is it unreasonable? It is this thing, but it is not like this. Such a statement has never been heard before. After gold and treasures are transformed and produced in this way, other winds are caused by karma, distinguishing the treasures, gathering them to form mountains, forming continents, and separating water.
甘咸令別成立內海外海。如是九山住金輪上。入水量皆等八萬逾繕那。蘇迷盧山出水亦爾。餘八出水半半漸卑。謂初持雙出水四萬。乃至最後鐵輪圍山出水三百一十二半。如是九山一一廣量。各各與自出水量同。頌曰。
山間有八海 前七名為內 最初廣八萬 四邊各三倍 餘六半半狹 第八名為外 三洛叉二萬 二千逾繕那
論曰。妙高為初輪圍最後。中間八海。前七名內。七中皆具八功德水。一甘。二冷。三軟。四輕。五清凈。六不臭。七飲時不損喉。八飲已不傷腹。如是七海初廣八萬。約持雙山內邊周量。于其四面數各三倍。謂各成二億四萬逾繕那。其餘六海量半半狹。謂第二海量廣四萬。乃至第七量廣一千二百五十。此等不說周圍量者。以煩多故。第八名外。鹹水盈滿。量廣三億二萬二千。頌曰。
于中大洲相 南贍部如車 三邊各二千 南邊有三半 東毗提訶洲 其相如半月 三邊如贍部 東邊三百半 西瞿陀尼洲 其相圓無缺 徑二千五百 周圍此三倍 北俱盧畟方 面各二千等 中洲復有八 四洲邊各二
論曰。于外海中大洲有四。謂於四面對妙高山。南贍部洲北廣南狹。三邊量等。其相如車。南邊唯廣三逾繕那半。三邊各有二千
【現代漢語翻譯】 現代漢語譯本 甘咸令別成立內海外海。如是九山住金輪上。入水量皆等八萬逾繕那(Yojana，古印度長度單位)。蘇迷盧山(Sumeru，須彌山，佛教宇宙觀中的聖山)出水亦爾。餘八出水半半漸卑。謂初持雙山出水四萬。乃至最後鐵輪圍山出水三百一十二半。如是九山一一廣量。各各與自出水量同。頌曰： 『山間有八海，前七名為內，最初廣八萬，四邊各三倍，餘六半半狹，第八名為外，三洛叉(Laksha，十萬)二萬，二千逾繕那。』 論曰：妙高山(Mount Meru)為初，輪圍山(Chakravada Mountains)最後，中間八海。前七名內。七中皆具八功德水：一甘，二冷，三軟，四輕，五清凈，六不臭，七飲時不損喉，八飲已不傷腹。如是七海，最初廣八萬，約持雙山內邊周量，于其四面數各三倍，謂各成二億四萬逾繕那。其餘六海量半半狹，謂第二海量廣四萬，乃至第七量廣一千二百五十。此等不說周圍量者，以煩多故。第八名外，鹹水盈滿，量廣三億二萬二千。頌曰： 『于中大洲相，南贍部洲(Jambudvipa，我們所居住的洲)如車，三邊各二千，南邊有三半。東毗提訶洲(Purva-videha)其相如半月，三邊如贍部洲，東邊三百半。西瞿陀尼洲(Apara-godaniya)其相圓無缺，逕二千五百，周圍此三倍。北俱盧洲(Uttara-kuru)畟方，面各二千等。中洲復有八，四洲邊各二。』 論曰：于外海中大洲有四，謂於四面對妙高山(Mount Meru)。南贍部洲(Jambudvipa)北廣南狹，三邊量等，其相如車。南邊唯廣三逾繕那(Yojana)半。三邊各有二千
【English Translation】 English version The sweet and salty waters separately establish the inner seas and outer seas. Thus, the nine mountains reside on the golden wheel. The amount of water entering each is equal to 80,000 Yojanas (Yojana, an ancient Indian unit of distance). Mount Sumeru (Sumeru, Mount Meru, the sacred mountain in Buddhist cosmology) also releases the same amount of water. The remaining eight release water in decreasing amounts, halving each time. The first, Mount Yugandhara, releases 40,000. Up to the last, the Iron Wheel Mountain, releases 312 and a half. Thus, the breadth of each of the nine mountains is equal to the amount of water it releases. A verse says: 『Among the mountains are eight seas, the first seven are called inner. The first is 80,000 wide, each of its four sides is three times that. The remaining six are half as narrow each time. The eighth is called outer, three Laksha (Laksha, one hundred thousand), twenty thousand, and two thousand Yojanas.』 Treatise: Mount Meru (Mount Meru) is the first, and the Chakravada Mountains (Chakravada Mountains) are the last, with eight seas in between. The first seven are called inner. All seven possess the eight qualities of water: 1. sweet, 2. cold, 3. soft, 4. light, 5. pure, 6. odorless, 7. does not harm the throat when drunk, 8. does not harm the stomach after drinking. These seven seas are initially 80,000 wide, measured around the inner side of Mount Yugandhara, with each of its four sides being three times that, amounting to 240 million Yojanas each. The remaining six seas are half as narrow each time, with the second sea being 40,000 wide, up to the seventh being 1,250 wide. The surrounding measurements of these are not mentioned because they are too numerous. The eighth is called outer, filled with salty water, and is 322.2 million wide. A verse says: 『Among them are the shapes of the great continents. Jambudvipa (Jambudvipa, the continent we live on) is like a cart, its three sides are each two thousand, the south side is three and a half. Purva-videha (Purva-videha) continent is shaped like a half-moon, its three sides are like Jambudvipa, the east side is three hundred and a half. Apara-godaniya (Apara-godaniya) continent is perfectly round, its diameter is two thousand five hundred, its circumference is three times that. Uttara-kuru (Uttara-kuru) continent is square, each side is two thousand. There are also eight middle continents, each bordering the four continents by two.』 Treatise: In the outer sea, there are four great continents, facing Mount Meru (Mount Meru) on four sides. Jambudvipa (Jambudvipa) is wide in the north and narrow in the south, its three sides are equal, and its shape is like a cart. The south side is only three and a half Yojanas (Yojana) wide. The three sides are each two thousand.
逾繕那。唯此洲中有金剛座。上窮地際下據金輪。一切菩薩將登正覺。皆坐此座上起金剛喻定。以無餘依及余處所有堅固力能持此故。東勝身洲東狹西廣。三邊量等。形如半月。東三百五十。三邊各二千。西牛貨洲圓如滿月。徑二千五百。周圍七千半。北俱盧洲形如方座。四邊量等。面各二千。等言為明無少增減。隨其洲相人面亦然。復有八中洲。是大洲眷屬。謂四大洲側各有二中洲。贍部洲邊二中洲者。一遮末羅洲。二筏羅遮末羅洲。勝身洲邊二中洲者。一提訶洲。二毗提訶洲。牛貨洲邊二中洲者。一舍搋洲。二嗢怛羅漫怛里拏洲。俱盧洲邊二中洲者。一矩拉婆洲。二憍拉婆洲。此一切洲皆人所住。有說。唯一邏剎娑居。頌曰。
此北九黑山 雪香醉山內 無熱池縱廣 五十逾繕那
論曰。此贍部洲從中向北。三處各有三重黑山。有大雪山。在黑山北。大雪山北有香醉山。雪北香南有大池水。名無熱惱。出四大河。一殑伽河。二信度河。三徙多河。四縛芻河。無熱惱池縱廣正等。面各五十逾繕那量。八功德水盈滿其中。非得通人無由能至。於此池側有贍部林樹形高大其果甘美。依此林故名贍部洲。或依此果以立洲號。復於何處置㮈落迦大㮈落迦。何量有幾。頌曰。
此下過二萬 無間深廣同
【現代漢語翻譯】 現代漢語譯本 逾繕那（Yojana，古印度長度單位）。只有這個贍部洲（Jambudvipa，我們所居住的這個世界）中有金剛座（Vajrasana，佛陀成道時所坐之處），向上直達地表，向下位於金輪（Vajra Wheel，支撐世界的金輪）之上。一切菩薩將要證得正覺（Anuttara-Samyak-Sambodhi，無上正等正覺）時，都會坐在這個金剛座上，發起金剛喻定（Vajropama Samadhi，如金剛般堅固的禪定）。因為沒有其他依靠和地方，只有它具有堅固的力量能夠支撐這一切。東勝身洲（Purvavideha，四大部洲之一，位於東方）東邊狹窄西邊寬廣，三邊的長度相等，形狀像半月。東邊三百五十逾繕那，三邊各二千逾繕那。西牛貨洲（Aparagodaniya，四大部洲之一，位於西方）圓如滿月，直徑二千五百逾繕那，周圍七千五百逾繕那。北俱盧洲（Uttarakuru，四大部洲之一，位於北方）形狀像方形的座位，四邊長度相等，每邊各二千逾繕那。『等』字是爲了說明沒有絲毫增減。根據各個洲的形狀，人的面貌也是如此。還有八個中洲，是大洲的眷屬。也就是四大洲的旁邊各有二箇中洲。贍部洲旁邊的二箇中洲是：一、遮末羅洲（Camara）；二、筏羅遮末羅洲（Avaracamara）。勝身洲旁邊的二箇中洲是：一、提訶洲（Deha）；二、毗提訶洲（Videha）。牛貨洲旁邊的二箇中洲是：一、舍搋洲（Satha）；二、嗢怛羅漫怛里拏洲（Uttaramantrina）。俱盧洲旁邊的二箇中洲是：一、矩拉婆洲（Kurava）；二、憍拉婆洲（Kaulava）。所有這些洲都有人居住。也有人說，只有羅剎娑（Rakshasa，惡鬼）居住在那裡。 頌曰： 此北九黑山 雪香醉山內 無熱池縱廣 五十逾繕那 論曰：這個贍部洲從中間向北，有三處各有三重黑山。有大雪山，在黑山的北面。大雪山的北面有香醉山。雪山北面香山南面有一個大池水，名叫無熱惱池（Anavatapta，清涼無熱的湖泊）。流出四大河：一、殑伽河（Ganga，恒河）；二、信度河（Sindhu，印度河）；三、徙多河（Sita）；四、縛芻河（Vaksu）。無熱惱池的縱橫廣度相等，每面各五十逾繕那。八功德水（Asta-guna-samannagatam，具有八種功德的水）盈滿其中。不是得到神通的人無法到達。在這個池子的旁邊有贍部林樹，形狀高大，果實甘美。依靠這個樹林，所以叫做贍部洲。或者依靠這種果實來建立洲的名稱。又在什麼地方安置㮈落迦（Naraka，地獄），大㮈落迦（Maha-naraka，大地獄）？它們的量有多少？ 頌曰： 此下過二萬 無間深廣同
【English Translation】 English version Yojana (Yojana, an ancient Indian unit of length). Only in this Jambudvipa (Jambudvipa, the world we live in) is there the Vajrasana (Vajrasana, the place where the Buddha sat when he attained enlightenment), reaching up to the surface of the earth and down to the Vajra Wheel (Vajra Wheel, the diamond wheel that supports the world). All Bodhisattvas, when about to attain Anuttara-Samyak-Sambodhi (Anuttara-Samyak-Sambodhi, unsurpassed perfect enlightenment), will sit on this Vajrasana and initiate the Vajropama Samadhi (Vajropama Samadhi, diamond-like firm meditation). Because there is no other reliance or place, and only it has the firm power to support all this. Purvavideha (Purvavideha, one of the four continents, located in the east) is narrow in the east and wide in the west, with three sides of equal length, shaped like a half-moon. The east side is three hundred and fifty yojanas, and the three sides are each two thousand yojanas. Aparagodaniya (Aparagodaniya, one of the four continents, located in the west) is round like a full moon, with a diameter of two thousand five hundred yojanas and a circumference of seven thousand five hundred yojanas. Uttarakuru (Uttarakuru, one of the four continents, located in the north) is shaped like a square seat, with four sides of equal length, each side being two thousand yojanas. The word 'equal' is to indicate that there is no increase or decrease. According to the shape of each continent, the faces of the people are also like that. There are also eight middle continents, which are the retinue of the great continents. That is, each of the four continents has two middle continents on its sides. The two middle continents next to Jambudvipa are: 1. Camara; 2. Avaracamara. The two middle continents next to Purvavideha are: 1. Deha; 2. Videha. The two middle continents next to Aparagodaniya are: 1. Satha; 2. Uttaramantrina. The two middle continents next to Uttarakuru are: 1. Kurava; 2. Kaulava. All these continents are inhabited by people. Some say that only Rakshasa (Rakshasa, demons) live there. Verse: North of this are nine black mountains, Within the snowy, fragrant, drunken mountains, The Anavatapta lake is fifty yojanas in length and width. Treatise: This Jambudvipa, from the middle towards the north, has three places each with three layers of black mountains. There is a great snow mountain, to the north of the black mountains. To the north of the great snow mountain is the fragrant, drunken mountain. To the north of the snow mountain and south of the fragrant mountain is a large pool of water, called Anavatapta (Anavatapta, a cool and heat-free lake). Four great rivers flow out: 1. Ganga (Ganga, the Ganges); 2. Sindhu (Sindhu, the Indus River); 3. Sita; 4. Vaksu. The length and width of the Anavatapta lake are equal, each side being fifty yojanas. Eight-flavored water (Asta-guna-samannagatam, water with eight virtues) fills it. Those who have not attained supernatural powers cannot reach it. Next to this pool is the Jambudvipa forest, tall in shape and with sweet and delicious fruits. Relying on this forest, it is called Jambudvipa. Or the name of the continent is established based on this fruit. Furthermore, where are the Naraka (Naraka, hell) and Maha-naraka (Maha-naraka, great hell) located? How much is their extent? Verse: Below this, past twenty thousand, The Avici is the same in depth and width.
上七㮈落迦 八增皆十六 謂煻煨尸糞 鋒刃烈河增 各住彼四方 餘八寒地獄
論曰。此贍部洲下過二萬。有阿鼻旨大㮈落迦。深廣同前。謂各二萬故。彼底去此四萬逾繕那。以于其中受苦無間非如餘七大㮈落迦受苦非恒故名無間。且如等活㮈落迦中。諸有情身雖被種種斫刺磨搗。而彼暫遇涼風所吹還活如本。由斯理故立等活名。阿鼻旨中無如是事。有餘師說。阿鼻旨中無樂間苦。故名無間。餘地獄中有樂間起。雖無異熟而有等流。七㮈落迦在無間上重累而住。其七者何。一者極熱。二者炎熱。三者大叫。四者號叫。五者眾合。六者黑繩。七者等活。有說。此七在無間傍。八㮈落迦增各十六。故薄伽梵說此頌言。
此八㮈落迦 我說甚難越 以熱鐵為地 周匝有鐵墻 四面有四門 關閉以鐵扇 巧安布份量 各有十六增 多百逾繕那 滿中造惡者 周遍焰交徹 猛火恒洞然
十六增者。八㮈落迦四面門外各有四所。一煻煨增。謂此增內煻煨沒膝。有情游彼才下足時。皮肉與血俱燋爛墜。舉足還生平復如本。二尸糞增。謂此增內尸糞泥滿。于中多有娘矩吒蟲。㭰利如針身白頭黑。有情游彼皆為此蟲鉆皮破骨𠯗食其髓。三鋒刃增。謂此增內復有三種。一刀刃路。
【現代漢語翻譯】 現代漢語譯本 上七㮈落迦（naraka，地獄） 八增皆十六 謂煻煨尸糞 鋒刃烈河增 各住彼四方 餘八寒地獄
論曰：此贍部洲（Jambudvipa，我們所居住的這個世界）下過二萬逾繕那（yojana，古印度長度單位）。有阿鼻旨大㮈落迦（Avici-mahānaraka，無間大地獄），深廣同前，謂各二萬逾繕那故。彼底去此四萬逾繕那。以于其中受苦無間，非如餘七大㮈落迦（mahānaraka，大地獄）受苦非恒，故名無間。且如等活㮈落迦（Sañjīva-naraka，等活地獄）中，諸有情身雖被種種斫刺磨搗，而彼暫遇涼風所吹還活如本。由斯理故立等活名。阿鼻旨中無如是事。有餘師說，阿鼻旨中無樂間苦，故名無間。餘地獄中有樂間起，雖無異熟而有等流。七㮈落迦（naraka，地獄）在無間上重累而住。其七者何？一者極熱，二者炎熱，三者大叫，四者號叫，五者眾合，六者黑繩，七者等活。有說，此七在無間傍。八㮈落迦（naraka，地獄）增各十六。故薄伽梵（Bhagavat，佛陀的尊稱）說此頌言：
此八㮈落迦（naraka，地獄） 我說甚難越 以熱鐵為地 周匝有鐵墻 四面有四門 關閉以鐵扇 巧安布份量 各有十六增 多百逾繕那（yojana，古印度長度單位） 滿中造惡者 周遍焰交徹 猛火恒洞然
十六增者，八㮈落迦（naraka，地獄）四面門外各有四所。一煻煨增。謂此增內煻煨沒膝。有情游彼才下足時，皮肉與血俱燋爛墜。舉足還生平復如本。二尸糞增。謂此增內尸糞泥滿。于中多有娘矩吒蟲（Narakuta worm），㭰利如針身白頭黑。有情游彼皆為此蟲鉆皮破骨𠯗食其髓。三鋒刃增。謂此增內復有三種。一刀刃路。
【English Translation】 English version Above are the seven Narakas (naraka, hells), with eight augmentations, each having sixteen. These are the Ember Pit, Corpse Filth, Blade Edge, and Fiery River Augmentations. Each resides in one of the four directions, with the remaining eight being cold hells.
Treatise: Below this Jambudvipa (Jambudvipa, the continent where we live) by twenty thousand yojanas (yojana, an ancient Indian unit of distance) lies the Avici-mahānaraka (Avici-mahānaraka, the Great Hell of Uninterrupted Suffering), its depth and breadth the same as before, namely twenty thousand yojanas each. Its bottom is forty thousand yojanas away from here. Because suffering within it is uninterrupted, unlike the other seven mahānarakas (mahānaraka, great hells) where suffering is not constant, it is named 'Uninterrupted'. For example, in the Sañjīva-naraka (Sañjīva-naraka, Hell of Revival), although the bodies of sentient beings are subjected to various forms of chopping, stabbing, grinding, and pounding, they are revived as before by a cool breeze. For this reason, it is named 'Revival'. Such a thing does not occur in Avici. Some teachers say that in Avici, there is no interval of pleasure amidst suffering, hence it is named 'Uninterrupted'. In other hells, there are intervals of pleasure, although there are no resultant effects, there are similar flows. The seven Narakas (naraka, hells) reside stacked above Avici. What are these seven? First, Extreme Heat; second, Intense Heat; third, Great Crying; fourth, Screaming; fifth, Crushing; sixth, Black Rope; seventh, Revival. Some say that these seven are beside Avici. Each of the eight Narakas (naraka, hells) has sixteen augmentations. Therefore, the Bhagavat (Bhagavat, the Blessed One, a title for the Buddha) spoke this verse:
These eight Narakas (naraka, hells), I say, are very difficult to overcome. Their ground is made of hot iron, surrounded by iron walls. On four sides are four gates, closed with iron fans. Skillfully arranged and measured, each has sixteen augmentations. Many hundreds of yojanas (yojana, an ancient Indian unit of distance), filled with evildoers. Flames interpenetrate everywhere, with fierce fires constantly blazing.
The sixteen augmentations are four places outside each of the four gates of the eight Narakas (naraka, hells). First, the Ember Pit Augmentation. Within this augmentation, embers are knee-deep. When sentient beings walk there, as soon as their feet touch the ground, their skin and flesh, along with their blood, are scorched, rotten, and fall off. When they lift their feet, they are reborn and restored as before. Second, the Corpse Filth Augmentation. Within this augmentation, corpse filth mud is abundant. In it, there are many Narakuta worms (Narakuta worm), sharp as needles, with white bodies and black heads. When sentient beings walk there, these worms drill through their skin, break their bones, and devour their marrow. Third, the Blade Edge Augmentation. Within this augmentation, there are three types. First, the Knife-Edge Path.
謂於此中仰布刀刃以為大道。有情游彼才下足時。皮肉與血俱斷碎墜。舉足還生平復如本。二劍葉林。謂此林上純以铦利劍刃為葉。有情游彼風吹葉墜。斬刺肢體骨肉零落。有烏駁狗揸掣食之。三鐵刺林。謂此林上有利鐵刺。長十六指。有情被逼上下樹時。其刺铦鋒下上镵刺。有鐵㭰鳥。探啄有情眼睛心肝爭競而食。刀刃路等三種雖殊而鐵杖同故一增攝。四烈河增。謂此增量廣滿中熱鹹水。有情入中或浮或沒。或逆或順或橫或轉。被蒸被煮骨肉糜爛。如大鑊中滿盛灰汁置麻米等。猛火下燃。麻等於中上下回轉舉體糜爛。有情亦燃。設欲逃亡。于兩岸上有諸獄卒。手執刀槍御捍令回。無由得出。此河如塹。前三似園。四面各四增故言皆十六。此是增上被刑害所。故說名增。本地獄中適被害已重遭害故。有說。有情從地獄出更遭此苦。故說為增。今於此中因論生論。諸地獄卒是有情不。有說。非情。如何動作。有情業力。如成劫風。若爾云何。通彼大德法善現說。如彼頌言。
心常懷忿毒 好集諸惡業 見他苦欣悅 死作琰魔卒
琰魔王使諸邏剎娑。擲諸有情置地獄者名琰魔卒。是實有情。非地獄中害有情者。故地獄卒非實有情。有說有情。若爾此惡業何處受異熟。即地獄中。以地獄中尚容無間所感異熟
【現代漢語翻譯】 現代漢語譯本 『刀刃路』是指在此處遍佈刀刃，形成一條道路。有情眾生走在上面，當腳踩下去時，面板、肌肉和血液都會被切斷破碎掉落。抬起腳后，地面又會恢復如初。『劍葉林』是指這片森林的樹木，其樹葉完全由鋒利的劍刃構成。有情眾生走在其中，風吹落葉，斬斷刺傷他們的肢體，骨肉零落。有花斑狗撕咬吞食這些血肉。『鐵刺林』是指這片森林裡生長著鋒利的鐵刺，長達十六指。有情眾生被迫上下攀爬樹木時，這些鐵刺的尖端會從上下方刺穿他們的身體。還有鐵嘴鳥啄食有情眾生的眼睛和心肝，爭搶著吞食。刀刃路等三種刑罰雖然各不相同，但都與鐵有關，因此被歸為一類。『烈河增』是指這片區域充滿了滾燙的熱鹹水。有情眾生掉入其中，或浮或沉，或逆流或順流，或橫向或旋轉，被蒸煮得骨肉糜爛。就像一個大鍋里盛滿了灰汁，放入麻米等物，用猛火在下面燃燒，麻米等物在其中上下翻滾，整個身體都糜爛。有情眾生也同樣被焚燒。如果他們想要逃離，兩岸會有獄卒手持刀槍阻攔，迫使他們返回，無法逃脫。這條河就像壕溝，前面的三種刑罰像花園，四面各有四個，所以說是十六。這些都是增上的刑罰，因此被稱為『增』。在本地獄中，剛剛遭受傷害后又再次遭受傷害。有人說，有情眾生從地獄出來后，會再次遭受這些痛苦，所以被稱為『增』。現在，我們在此處因討論而引發討論：地獄獄卒是有情眾生嗎？有人說，不是有情眾生。那他們如何行動呢？這是有情眾生的業力所致，就像成劫之風一樣。如果這樣，又該如何解釋大德法善現所說的呢？正如他所說的偈頌： 『心中常懷忿怒和惡毒，喜歡積聚各種惡業，看到他人受苦就感到高興，死後就會成為閻魔王的獄卒。』 閻魔王的使者，那些羅剎娑，將有情眾生扔進地獄的人，被稱為閻魔卒，他們是真實的有情眾生，而不是在地獄中傷害有情眾生的人。因此，地獄獄卒不是真實的有情眾生。有人說，他們是有情眾生。如果是這樣，這些惡業在哪裡承受異熟果報呢？就在地獄中。因為地獄中尚且能夠容納無間地獄所感得的異熟果報。
【English Translation】 English version 『Blade Path』 refers to a road covered with blades. When sentient beings walk on it and step down, their skin, flesh, and blood are cut and shattered, falling to the ground. When they lift their foot, the ground returns to its original state. 『Sword-Leaf Forest』 refers to a forest where the trees have leaves made entirely of sharp blades. When sentient beings wander through it, the wind blows the leaves, cutting and stabbing their limbs, causing their bones and flesh to scatter. Spotted dogs tear and devour the flesh and blood. 『Iron-Thorn Forest』 refers to a forest with sharp iron thorns, sixteen fingers in length. When sentient beings are forced to climb up and down the trees, the sharp points of the thorns pierce their bodies from above and below. There are also iron-beaked birds that peck at the eyes and livers of sentient beings, competing to devour them. Although the Blade Path and the other two are different, they are all related to iron and are therefore classified together. 『Fierce River Augmentation』 refers to an area filled with hot, salty water. Sentient beings fall into it and either float or sink, go against the current or with it, move sideways or spin around, being steamed and boiled until their bones and flesh rot. It is like a large pot filled with lye, with sesame seeds and rice placed inside, and a fierce fire burning underneath. The sesame seeds and rice roll up and down, and their entire bodies rot. Sentient beings are also burned in the same way. If they try to escape, jailers on both banks will block them with knives and spears, forcing them to return, unable to escape. This river is like a moat, and the previous three punishments are like gardens, with four on each side, so it is said to be sixteen. These are all augmentations of punishment, hence the name 『Augmentation』. In the local hell, after being harmed, one is harmed again. Some say that sentient beings, after coming out of hell, will suffer these pains again, hence the name 『Augmentation』. Now, we are here discussing and generating a discussion: are the hell jailers sentient beings? Some say they are not sentient beings. Then how do they act? It is due to the karma of sentient beings, like the wind of the formation of a kalpa. If so, how should we explain what the great virtuous Dharma-bhadra said? As the verse says: 『Those who constantly harbor anger and poison in their hearts, who like to accumulate various evil deeds, and who rejoice when they see others suffer, will become jailers of Yama (the King of Death) after death.』 The messengers of Yama, those Rakshasas (a type of demon), who throw sentient beings into hell, are called Yama's jailers. They are real sentient beings, not those who harm sentient beings in hell. Therefore, the hell jailers are not real sentient beings. Some say they are sentient beings. If so, where do they experience the ripening of these evil deeds? In hell. Because hell can still accommodate the ripening of the karma caused by the Avici Hell (the hell of incessant suffering).
。此何理遮。若爾何緣火不燒彼。此定由業力所隔礙故。或感異大種故不被燒。熱㮈落迦已說有八。復有餘八寒㮈落迦。其八者何。一頞部陀。二尼剌部陀。三頞唽吒。四臛臛婆。五虎虎婆。六嗢缽羅。七缽特摩。八摩訶缽特摩。此中有情嚴寒所逼隨身聲變以立其名。此八並居贍部洲下如前所說大地獄傍。此贍部洲其量無幾。下寧容受無間等耶。洲如谷聚。上尖下闊。是故大海漸狹漸深。如上所論十六地獄一切有情增上業感。余孤地獄各別業招。或多或二或一所止。差別多種。處所不定。或近江河山邊曠野。或在地下空及余處。諸地獄器安布如是。本處在下。支派不定。傍生住處。謂水陸空。本處大海。后流余處。諸鬼本處琰魔王國。於此贍部洲下過五百逾繕那有琰魔王國。縱廣量亦爾。從此展轉散居余處。或有端嚴具大威德。受諸富樂自在如天。或有饑羸顏貌醜陋。如是等類廣說如經。日月所居量等義者。頌曰。
日月迷盧半 五十一五十 夜半日沒中 日出四洲等 雨際第二月 后九夜漸增 寒第四亦然 夜減晝翻此 晝夜增臘縛 行南北路時 近日自影覆 故見月輪缺
論曰。日月眾星依何而住。依風而住。謂諸有情業增上力共引風起。繞妙高山空中旋環。運持日等令不停墜
。彼所住去此幾逾繕那。持雙山頂齊妙高山半。日月徑量幾逾繕那。日五十一。月唯五十。星最小者唯一俱盧舍。其最大者十六逾繕那。日輪下面頗胝迦寶火珠所成能熱能照。月輪下面頗胝迦寶水珠所成能冷能照。隨有情業增上所生。能于眼身果花稼穡藥草等物。如其所應為益為損。唯一日月普於四洲作所作事。一日所作事為四洲同時不。不爾。云何。北洲夜半東洲日沒。南洲日中西洲日出。此四時等。余例應知。日行此洲路有差別故令晝夜有減有增。從雨際第二月後半第九日夜漸增。從寒際第四月後半第九日夜漸減。晝增減位與此相違。夜漸增時晝便漸減。夜若漸減晝則漸增。晝夜增時一晝夜增幾。增一臘縛。晝夜減亦然。日行此洲向南向北。如其次第夜增晝增。何故月輪于黑半末白半初位。見有缺耶。世施設中作如是釋。以月宮殿行近日輪。月被日輪光所侵照。余邊發影自覆月輪。令于爾時見不圓滿。先舊師釋。由日月輪行度不同現有圓缺。日等宮殿何有情居。四大天王所部天眾。是諸天眾唯住此耶。若空居天唯住如是日等宮殿。若地居天住妙高山諸層級等。有幾層級。其量云何。何等諸天住何層級。頌曰。
妙高層有四 相去各十千 傍出十六千 八四二千量 堅手及持鬘 恒憍大王眾 如次
【現代漢語翻譯】 現代漢語譯本： 他所居住的地方距離這裡有多少逾繕那（Yojana，古印度長度單位）？持雙山頂與妙高山（Mount Meru，佛教宇宙觀中的須彌山）的一半高度相等。日月（Sun and Moon）的直徑是多少逾繕那？太陽是五十一逾繕那，月亮只有五十逾繕那。星星（Stars）中最小的只有一俱盧舍（Krosha，古印度長度單位），最大的有十六逾繕那。日輪（Sun disc）的下面是由頗胝迦寶（Sphatika，水晶）和火珠構成的，能夠發熱和照明。月輪（Moon disc）的下面是由頗胝迦寶和水珠構成的，能夠製冷和照明。這些都是隨著有情眾生的業力增長而產生的，能夠對眼睛、身體、果實、花朵、莊稼、藥草等事物，根據情況給予利益或損害。只有太陽和月亮普遍在四大洲（Four Continents）中進行活動。太陽一天所做的事情，四大洲是同時發生的嗎？不是這樣的。為什麼呢？北俱盧洲（Uttarakuru，四大洲之一）是半夜，東勝身洲（Purvavideha，四大洲之一）是日落，南贍部洲（Jambudvipa，四大洲之一）是中午，西牛貨洲（Aparagodaniya，四大洲之一）是日出。這四個時間是相等的。其餘的例子應該知道。太陽在此洲執行的路線有差別，所以導致晝夜有長有短。從雨季（Rainy season）第二個月的後半月第九天晚上開始逐漸增長，從寒季（Cold season）第四個月的後半月第九天晚上開始逐漸減少。白天的增長和減少與此相反。夜晚逐漸增長的時候，白天就逐漸減少。夜晚如果逐漸減少，白天就逐漸增長。白天和夜晚增長的時候，一個晝夜增長多少？增長一臘縛（Lava，時間單位）。白天和夜晚減少也是這樣。太陽在此洲向南或向北執行，按照順序分別是夜晚增長和白天增長。為什麼月輪在黑半月（Dark half of the month）的末尾和白半月（Bright half of the month）的開始時，看起來有殘缺呢？《世施設論》（Lokaprajnapti，佛教論書）中是這樣解釋的：因為月宮殿（Lunar mansion）執行靠近日輪，月亮被日輪的光芒侵照，剩餘的邊緣發出的陰影遮蓋了月輪，所以在那個時候看起來不圓滿。先前的老師解釋說，由於日月輪執行的度數不同，所以出現圓缺。太陽等宮殿里居住著什麼有情眾生？四大天王（Four Heavenly Kings）所管轄的天眾。這些天眾只居住在這裡嗎？如果是空居天（Deities dwelling in the sky），就只居住在太陽等宮殿里。如果是地居天（Deities dwelling on the ground），就住在妙高山的各個層級等地方。有多少層級？它們的量是多少？什麼天住在什麼層級？頌說： 『妙高層有四，相去各十千，傍出十六千，八四二千量，堅手及持鬘，恒憍大王眾，如次。』
【English Translation】 English version: How many Yojanas (ancient Indian unit of distance) away from here is the place where he dwells? The summit of Mount Trisanku is equal to half the height of Mount Meru (the central world-mountain in Buddhist cosmology). What are the diameters of the Sun and Moon in Yojanas? The Sun is fifty-one, and the Moon is only fifty. The smallest of the Stars is only one Krosha (ancient Indian unit of distance), and the largest is sixteen Yojanas. Below the Sun disc is formed of Sphatika (crystal) jewels and fire pearls, capable of heating and illuminating. Below the Moon disc is formed of Sphatika jewels and water pearls, capable of cooling and illuminating. These arise according to the increase of sentient beings' karma, able to benefit or harm eyes, bodies, fruits, flowers, crops, herbs, and so on, as appropriate. Only the Sun and Moon universally perform their functions in the Four Continents. Do the Sun's activities in one day occur simultaneously in the Four Continents? No, it is not so. Why? In Uttarakuru (one of the Four Continents) it is midnight, in Purvavideha (one of the Four Continents) it is sunset, in Jambudvipa (one of the Four Continents) it is noon, and in Aparagodaniya (one of the Four Continents) it is sunrise. These four times are equal. Other examples should be understood accordingly. The path of the Sun in this continent varies, causing the days and nights to have varying lengths. From the ninth night of the second half of the second month of the Rainy season, the night gradually increases. From the ninth night of the second half of the fourth month of the Cold season, the night gradually decreases. The increase and decrease of the day are opposite to this. When the night gradually increases, the day gradually decreases. If the night gradually decreases, the day gradually increases. When the day and night increase, how much does one day and night increase? It increases by one Lava (unit of time). The decrease of day and night is also the same. The Sun travels south or north in this continent, causing the night to increase or the day to increase, respectively. Why does the Moon disc appear incomplete at the end of the dark half of the month (Dark half of the month) and at the beginning of the bright half of the month (Bright half of the month)? The Lokaprajnapti (Buddhist treatise) explains it this way: Because the Lunar mansion travels close to the Sun disc, the Moon is invaded and illuminated by the light of the Sun disc, and the shadow cast by the remaining edge covers the Moon disc, causing it to appear incomplete at that time. Former teachers explained that the phases of the Moon are due to the different degrees of movement of the Sun and Moon discs. What sentient beings dwell in the palaces of the Sun and so on? The heavenly beings under the jurisdiction of the Four Heavenly Kings (Four Heavenly Kings). Do these heavenly beings only dwell here? If they are deities dwelling in the sky (Deities dwelling in the sky), they only dwell in the palaces of the Sun and so on. If they are deities dwelling on the ground (Deities dwelling on the ground), they dwell on the various levels of Mount Meru and so on. How many levels are there? What is their extent? What deities dwell on what levels? The verse says: 『Mount Meru has four levels, each separated by ten thousand, extending sixteen thousand outwards, with measures of eight, four, and two thousand. The Strong-Handed, the Garland-Holders, the Ever-Proud, and the retinues of the Great Kings, in that order.』
居四級 亦住餘七山
論曰。蘇迷盧山有四層級。始從水際盡第一層。相去十千逾繕那量。如是乃至從第三層盡第四層亦十千量。此四層級從妙高山傍出圍繞盡其下半。最初層級出十六千。第二第三第四層級。如其次第。八四二千。有藥叉神名為堅手住初層級。有名持鬘住第二級。有名恒憍住第三級。此三皆是四大天王所部天眾。第四層級四大天王及諸眷屬共所居止故。經依此說四大王眾天。如妙高山四外層級四大王眾及眷屬居。如是持雙持軸山等七金山上亦有天居。是四大王所部封邑。是名依地住四大王眾天。于欲天中此天最廣。三十三天住在何處。頌曰。
妙高頂八萬 三十三天居 四角有四峰 金剛手所住 中宮名善見 周萬逾繕那 高一半金城 雜飾地柔軟 中有殊勝殿 周千逾繕那 外四苑莊嚴 眾車粗雜喜 妙池居四方 相去各二十 東北圓生樹 西南善法堂
論曰。三十三天住迷盧頂。其頂四面各八十千。與下四邊其量無別。有餘師說。周八十千別說四邊各唯二萬。山頂四角各有一峰。其高廣量各有五百。有藥叉神名金剛手。于中止住守護諸天。于山頂中有宮名善見。面二千半。周萬逾繕那。金城量高一逾繕那半。其地平坦亦真金所成。俱用百一雜
【現代漢語翻譯】 現代漢語譯本 居於四層臺階，也住在其餘七金山。
論述：須彌山（Sumeru Mountain）有四層臺階。從水邊開始到第一層，相距十千逾繕那（Yojana，長度單位）。像這樣直到從第三層到第四層，也是十千逾繕那。這四層臺階從妙高山（Mount Meru）的旁邊延伸出來，環繞其下半部分。最初的臺階伸出十六千逾繕那，第二、第三、第四層臺階，依次是八千、四千、二千逾繕那。有藥叉神（Yakshas，一種神）名為堅手（Strong Hand）住在第一層臺階，有名為持鬘（Garland Holder）住在第二層臺階，有名為恒憍（Always Proud）住在第三層臺階。這三者都是四大天王（Four Heavenly Kings）所管轄的天眾。第四層臺階是四大天王及其眷屬共同居住的地方。因此，經書依據此說為四大王眾天（Heaven of the Four Kings）。就像妙高山四外的層級是四大王眾及其眷屬所居住的地方一樣。像這樣，持雙山（Mountain of Holding Doubles）、持軸山（Mountain of Holding Axles）等七金山（Seven Golden Mountains）上也有天居住，是四大天王所管轄的封地。這被稱為依地而住的四大王眾天。在欲界天（Desire Realm Heavens）中，此天最為廣闊。那麼，三十三天（Heaven of the Thirty-Three）住在哪裡呢？頌詞說：
妙高山頂八萬，三十三天居住；四角有四座山峰，金剛手（Vajrapani）所住；中央的宮殿名為善見（Sudarsana），周長一萬逾繕那；高一半逾繕那的金城，用各種珍寶裝飾，土地柔軟；其中有殊勝的殿堂，周長一千逾繕那；外面有四個花園來莊嚴，眾車苑（Garden of All Carriages）、粗惡苑（Garden of Harshness）、雜林苑（Mixed Forest Garden）、喜林苑（Garden of Joy）；美妙的池塘位於四方，相距各二十逾繕那；東北方有圓生樹（Parijata Tree），西南方有善法堂（Good Dharma Hall）。
論述：三十三天住在須彌山頂。山頂四面各八十千逾繕那，與下面的四邊長度沒有區別。有其他論師說，周長八十千逾繕那，特別說明四邊各只有二萬逾繕那。山頂的四個角各有一座山峰，其高和廣各有五百逾繕那。有藥叉神名為金剛手，在其中居住，守護諸天。在山頂中央有宮殿名為善見，每面二千五百逾繕那，周長一萬逾繕那。金城的高度為一逾繕那半，其地面平坦，也是用純金製成，用一百零一種珍寶裝飾。
【English Translation】 English version They reside on the four terraces and also dwell on the remaining seven golden mountains.
Treatise: Mount Sumeru (Sumeru Mountain) has four terraces. Starting from the edge of the water to the first terrace, the distance is ten thousand Yojanas (Yojana, a unit of length). Similarly, from the third terrace to the fourth terrace, it is also ten thousand Yojanas. These four terraces extend from the side of Mount Meru (Mount Meru), surrounding its lower half. The initial terrace extends sixteen thousand Yojanas, and the second, third, and fourth terraces extend eight thousand, four thousand, and two thousand Yojanas respectively. There is a Yaksha (Yakshas, a type of deity) named Strong Hand (Strong Hand) residing on the first terrace, one named Garland Holder (Garland Holder) residing on the second terrace, and one named Always Proud (Always Proud) residing on the third terrace. These three are all part of the heavenly hosts under the Four Heavenly Kings (Four Heavenly Kings). The fourth terrace is the common dwelling place of the Four Heavenly Kings and their retinue. Therefore, the scriptures refer to this as the Heaven of the Four Kings (Heaven of the Four Kings). Just as the outer terraces of Mount Meru are where the Four Kings and their retinue reside, so too do the Mountains of Holding Doubles (Mountain of Holding Doubles), Mountains of Holding Axles (Mountain of Holding Axles), and the other Seven Golden Mountains (Seven Golden Mountains) have deities residing on them, which are fiefdoms under the Four Heavenly Kings. This is called the Heaven of the Four Kings who dwell on the earth. Among the Desire Realm Heavens (Desire Realm Heavens), this heaven is the most extensive. So, where do the Heaven of the Thirty-Three (Heaven of the Thirty-Three) reside? The verse says:
On the summit of Mount Meru, eighty thousand, reside the Thirty-Three; at the four corners are four peaks, where Vajrapani (Vajrapani) dwells; the central palace is named Sudarsana (Sudarsana), with a circumference of ten thousand Yojanas; the golden city, half a Yojana high, is adorned with various treasures, and the ground is soft; within it is a magnificent hall, with a circumference of one thousand Yojanas; outside are four gardens for adornment, the Garden of All Carriages (Garden of All Carriages), the Garden of Harshness (Garden of Harshness), the Mixed Forest Garden (Mixed Forest Garden), and the Garden of Joy (Garden of Joy); beautiful ponds are located in the four directions, each twenty Yojanas apart; to the northeast is the Parijata Tree (Parijata Tree), and to the southwest is the Good Dharma Hall (Good Dharma Hall).
Treatise: The Thirty-Three reside on the summit of Mount Sumeru. The four sides of the summit are each eighty thousand Yojanas, with no difference in length from the four sides below. Some other teachers say that the circumference is eighty thousand Yojanas, specifically stating that each of the four sides is only twenty thousand Yojanas. At each of the four corners of the summit is a peak, each with a height and width of five hundred Yojanas. There is a Yaksha named Vajrapani, who dwells within them, protecting the deities. In the center of the summit is a palace named Sudarsana, each side being two thousand five hundred Yojanas, with a circumference of ten thousand Yojanas. The golden city is one and a half Yojanas high, and its ground is flat, also made of pure gold, adorned with one hundred and one kinds of treasures.
寶嚴飾。地觸柔軟如妒羅綿。于踐躡時隨足高下。是天帝釋所都大城。于其城中有殊勝殿。種種妙寶具足莊嚴。蔽余天宮故名殊勝。面二百五十。周千逾繕那。是謂城中諸可愛事。城外四面四苑莊嚴。是彼諸天共遊戲處。一眾車苑。二粗惡苑。三雜林苑。四喜林苑。此為外飾莊嚴大城。四苑四邊有四妙池。中間各去苑二十逾繕那。是彼諸天勝遊戲處。諸天于彼捔勝歡娛。城外東北有圓生樹。是三十三天受欲樂勝所。盤根深廣五十逾繕那。聳幹上升枝條傍布。高廣量等百逾繕那。挺葉開花妙香芬馥。順風熏滿百逾繕那。若逆風時猶遍五十。順風可爾。云何逆熏。有餘師言。香無逆熏義。依不越樹界故說逆熏。理實圓生有如是德。所流香氣能逆風熏。雖天和風力所擁遏。然能相續流趣余方。漸劣漸微近處便歇。非能遠至如順風熏。如是花香。為依自地隨風相續轉至余方。為但薰風別生香氣。此義無定。諸軌範師於此二門俱許無失。若爾何故薄伽梵言。
花香不能逆風熏 根莖等香亦復爾 善士功德香芬馥 逆風流美遍諸方
據人間香故作是說。以世共了無如是能。化地部經說。此香氣順風熏滿百逾繕那。若無風時唯遍五十。外西南角有善法堂。三十三天時集於彼詳論如法不如法事。如是已辯三十三天所居
【現代漢語翻譯】 現代漢語譯本 寶嚴飾：地面觸感柔軟，如同妒羅綿（一種柔軟的棉花）。當踩踏時，會隨著腳的高度而上升或下降。這裡是天帝釋（佛教中的一位重要神祇）所居住的大城。在這座城市中，有一座殊勝殿（名稱），以各種珍妙的寶物莊嚴，勝過其他天宮，因此得名殊勝。殿的每個面長二百五十逾繕那（長度單位），周長一千逾繕那。這些是城中所有可愛的事物。 城外四面有四個花園，莊嚴美麗，是諸天共同遊戲的地方：一是眾車苑（名稱），二是粗惡苑（名稱），三是雜林苑（名稱），四是喜林苑（名稱）。這些是用來從外部莊嚴大城的。四個花園的四邊有四個美妙的池塘，每個池塘之間相距二十逾繕那。這些是諸天盡情遊戲的地方。諸天在那裡競爭嬉戲，歡快娛樂。城外東北方有一棵圓生樹（名稱），是三十三天（欲界六天之一）享受欲樂的最佳場所。樹的盤根深廣五十逾繕那，樹幹聳立上升，枝條向四周伸展，高度和廣度都達到一百逾繕那。樹上長滿樹葉，開滿鮮花，散發著美妙的香氣。順風時，香氣能飄滿一百逾繕那。即使是逆風時，也能飄散五十逾繕那。順風的情況可以理解，但如何解釋逆風飄香呢？ 有些論師認為，香氣沒有逆風飄散的道理，因為香氣不會超出樹的範圍，所以才說逆風飄香。但實際上，圓生樹具有這樣的特性，它所散發的香氣能夠逆風飄散。即使受到天風的阻礙，香氣仍然能夠持續地飄向其他方向，只是會逐漸減弱，在近處就會消散，不能像順風時那樣飄得很遠。那麼，這種花香是依靠自身的力量，隨著風的流動而持續地飄向其他方向呢？還是隻是因為薰風而產生了另一種香氣？ 對於這個問題，沒有確定的答案。各位軌範師（有德行的導師）認為這兩種解釋都沒有問題。如果這樣，那麼為什麼薄伽梵（佛陀的尊稱）會說： 『花香不能逆風熏，根莖等香亦復爾，善士功德香芬馥，逆風流美遍諸方』 這是根據人間的情況而說的，因為世間普遍認為花香沒有逆風飄散的能力。化地部經中說，這種香氣順風時能飄滿一百逾繕那，如果沒有風，就只能飄五十逾繕那。城的西南角有善法堂（名稱），三十三天經常聚集在那裡，詳細討論如法或不如法的事情。以上已經闡述了三十三天所居住的地方。
【English Translation】 English version Adorned with Treasures: The ground is soft to the touch, like Tula cotton (a type of soft cotton). When stepped upon, it rises and falls with the height of the foot. This is the great city where Śakra, Lord of the Devas (an important deity in Buddhism), resides. Within this city, there is a magnificent palace called 'Excellent Palace,' adorned with various exquisite treasures, surpassing other deva palaces, hence the name 'Excellent.' Each side of the palace measures two hundred and fifty yojanas (a unit of length), with a circumference of one thousand yojanas. These are all the delightful things within the city. Outside the city, on all four sides, are four beautifully adorned gardens, where the devas gather to play: first, the 'All-Vehicle Garden' (name); second, the 'Coarse Garden' (name); third, the 'Mixed Forest Garden' (name); and fourth, the 'Joyful Forest Garden' (name). These serve as external adornments for the great city. On each side of the four gardens are four exquisite ponds, each separated by twenty yojanas. These are places where the devas enjoy themselves to the fullest. The devas compete, frolic, and revel there. Northeast of the city stands the Circular-Birth Tree (name), the finest place for the Thirty-three Devas (one of the six heavens of the desire realm) to enjoy sensual pleasures. Its roots extend fifty yojanas deep and wide, its trunk rises tall, and its branches spread out, reaching a height and breadth of one hundred yojanas. It is covered with leaves and blossoms, emitting a wondrous fragrance. When the wind blows in the same direction, the fragrance fills one hundred yojanas. Even against the wind, it still permeates fifty yojanas. The case of the wind blowing in the same direction is understandable, but how can the fragrance travel against the wind? Some teachers argue that fragrance cannot travel against the wind, because the fragrance does not extend beyond the tree's boundary, hence the saying 'fragrance travels against the wind.' But in reality, the Circular-Birth Tree possesses such a quality that its fragrance can travel against the wind. Even when obstructed by the force of the heavenly wind, the fragrance can still continuously flow towards other directions, gradually weakening and dissipating in nearby places, unable to travel as far as when the wind blows in the same direction. So, does this flower's fragrance rely on its own power, continuously flowing with the wind to other directions? Or does the breeze simply generate another fragrance? There is no definitive answer to this question. Various preceptors (virtuous teachers) believe that both explanations are acceptable. If so, then why did the Bhagavan (an honorific title for the Buddha) say: 'The fragrance of flowers cannot travel against the wind, nor can the fragrance of roots and stems; the fragrance of the virtuous, however, flows against the wind, its beauty spreading in all directions.' This was said based on the situation in the human realm, because it is commonly believed in the world that the fragrance of flowers does not have the ability to travel against the wind. The Kṣitigarbha Sutra states that this fragrance can fill one hundred yojanas when the wind blows in the same direction, and only fifty yojanas when there is no wind. In the southwest corner of the city is the Good Dharma Hall (name), where the Thirty-three Devas often gather to discuss in detail matters that are in accordance with or not in accordance with the Dharma. The abode of the Thirty-three Devas has been described above.
外器。余有色天眾所住器云何。頌曰。
此上有色天 住依空宮殿
論曰。此前所說三十三天上有色諸天。住依空宮殿。云何名上有色諸天。謂夜摩天。睹史多天。樂變化天。他化自在天。及前所說梵眾天等有十六處。並前合有二十二天。皆依外器。如是所說諸天眾中。頌曰。
六受欲交抱 執手笑視淫
論曰。唯六慾天受妙欲境。于中初二依地居天。形交成淫與人無別。然風氣泄熱惱便除。非如人間有餘不凈。夜摩天眾才抱成淫。睹史多天但由執手。樂變化天唯相向笑。他化自在相視成淫。毗婆沙師作如是釋六天皆以形交成淫。世施設中說相抱等。但為顯彼時量差別。以上諸天欲境轉妙貪心轉捷故使之然。隨彼諸天男女膝上。有童男童女欻爾化生。即說為彼天所生男女。初生天眾身量云何。頌曰。
初如五至十 色圓滿有衣
論曰。且六慾諸天初生如次如五六七八九十歲人。生已身形速得成滿。色界天眾于初生時身量周圓具妙衣服。一切天眾皆作聖言。謂彼言詞同中印度。欲樂生別云何應知。頌曰。
欲生三人天 樂生三九處
論曰。欲生三者。有諸有情樂受現前諸妙欲境。彼于如是現欲境中自在而轉。謂全人趣及下四天。有諸有情樂受自化諸妙欲境。彼于自化
【現代漢語翻譯】 現代漢語譯本： 外器。還有有色界天眾所居住的器世界是怎樣的呢？頌文說：
『此上有色天，住依空宮殿。』
論述：前面所說的三十三天之上的有色界諸天，居住在依憑虛空的宮殿中。憑什麼稱作『上有色諸天』呢？指夜摩天（Yama Deva，欲界第二天），睹史多天（Tushita Deva，欲界第四天），樂變化天（Nirmanarati Deva，欲界第五天），他化自在天（Paranirmita-vasavartin Deva，欲界第六天），以及前面所說的梵眾天（Brahma-parisadya Deva，色界初禪天）等十六處天。加上之前的，總共有二十二層天，都依存於外器世界。在這些天眾中，頌文說：
『六受欲交抱，執手笑視淫。』
論述：只有六慾天享受微妙的欲樂境界。其中最初的二天是依地而居的天，男女形體交合而行淫，與人類沒有區別。然而通過風氣宣泄，熱惱便會消除，不像人間那樣有不凈之物。夜摩天眾只是相抱便算成淫。睹史多天只是執手。樂變化天只是相向而笑。他化自在天只是相視便算成淫。毗婆沙師是這樣解釋的：六慾天都以形體交合而行淫。在《世施設論》中說相抱等等，只是爲了顯示他們行淫時程度上的差別。越往上的天，欲境越微妙，貪心越迅速，所以才會這樣。在那些天人的男女膝上，會有童男童女忽然化生出來，就說他們是那層天所生的男女。最初出生的天人的身量是怎樣的呢？頌文說：
『初如五至十，色圓滿有衣。』
論述：六慾天的天人最初出生時，身量依次如同五歲、六歲、七歲、八歲、九歲、十歲的人。出生后，身形迅速成長圓滿。天人在最初出生時，身量周正圓滿，並自帶美妙的衣服。一切天眾都說聖言，他們的語言和中印度相同。想要享受欲樂而轉生到哪一層天，應當如何瞭解呢？頌文說：
『欲生三人天，樂生三九處。』
論述：想要享受欲樂而轉生到三處天的人。有一些有情喜歡享受眼前的各種妙欲境界，他們在這些現前的欲境中自在地活動，指的是整個人道以及下四天。有一些有情喜歡享受自己變化出來的各種妙欲境界，他們在自己變化
【English Translation】 English version: Outer Vessel. What is the vessel of the world where the beings of the Form Realm reside? The verse says:
'Above this are the Form Realm heavens, residing in palaces dependent on space.'
Treatise: The Form Realm heavens above the Trayastrimsa heavens previously mentioned reside in palaces dependent on space. Why are they called 'Upper Form Realm Heavens'? They refer to the Yama Deva (Yama Deva, the second heaven of the Desire Realm), the Tushita Deva (Tushita Deva, the fourth heaven of the Desire Realm), the Nirmanarati Deva (Nirmanarati Deva, the fifth heaven of the Desire Realm), the Paranirmita-vasavartin Deva (Paranirmita-vasavartin Deva, the sixth heaven of the Desire Realm), and the Brahma-parisadya Deva (Brahma-parisadya Deva, the first dhyana heaven of the Form Realm) and other sixteen abodes mentioned earlier. Adding the previous ones, there are a total of twenty-two heavens, all dependent on the outer vessel. Among these heavenly beings, the verse says:
'The six enjoy desire through embrace, holding hands, smiling, and gazing with lust.'
Treatise: Only the six Desire Realm heavens enjoy the wonderful objects of desire. Among them, the first two are earth-dwelling heavens. Their physical intercourse is no different from that of humans. However, the heat of passion is dispelled by the wind, unlike humans who have impure discharges. The Yama Devas consider embracing as sexual intercourse. The Tushita Devas only hold hands. The Nirmanarati Devas only smile at each other. The Paranirmita-vasavartin Devas consider gazing at each other as sexual intercourse. The Vaibhashikas explain it this way: all six Desire Realm heavens engage in sexual intercourse through physical union. In the 'Treatise on the Establishment of the World,' it is said that embracing and so on only serve to show the differences in the degree of their sexual activity. The higher the heaven, the more subtle the objects of desire and the quicker the arising of greed, hence this is the case. On the laps of the males and females of those heavens, young boys and girls suddenly appear by transformation, and they are said to be the sons and daughters born in that heaven. What is the size of the bodies of the beings newly born in the heavens? The verse says:
'Initially like five to ten, with perfect form and clothing.'
Treatise: The beings newly born in the six Desire Realm heavens are, in order, like humans of five, six, seven, eight, nine, and ten years old. After birth, their bodies quickly become fully developed. The heavenly beings are born with perfectly formed bodies and beautiful clothing. All heavenly beings speak the noble language, which is the same as that of Central India. How should one know which heaven one is born into based on the desire for pleasure? The verse says:
'Desire-born are three heavens, pleasure-born are three times nine places.'
Treatise: Those who desire to be born in the three heavens. Some sentient beings enjoy experiencing the various wonderful objects of desire that are present before them. They freely move about in these present objects of desire, referring to the entire human realm and the lower four heavens. Some sentient beings enjoy experiencing the various wonderful objects of desire that they transform themselves.
妙欲境中自在而轉。謂唯第五樂變化天。有諸有情樂受他化諸妙欲境。彼於他化妙欲境中自在而轉。謂第六他化自在天。依受如生現前欲境故。依受如樂自化欲境故。依受如樂他化欲境故。于欲界中分別欲生差別三種。樂生三者。三靜慮中於九處生受三種樂。謂彼安住離生喜樂定生喜樂離喜樂故。長時安住。長時離苦。長時受樂。故名樂生。生靜慮中間都無喜樂應思。何故亦號樂生天。所說諸天二十二處上下相去其量云何。頌曰。
如彼去下量 去上數亦然
論曰。一一中間逾繕那量。非易可數。但可總舉彼去下量。去上例然。隨從何天去下海量。彼上所至與去下同。謂妙高山從第四層級。去下大海四萬逾繕那。是四大王本所住處。從彼上去三十三天亦如彼天去下海量。如三十三天去下大海上去夜摩天其量亦爾。如是乃至如善見天去下大海逾繕那量從彼上去色究竟天亦與彼天去下海等。從此向上無復所居。此處最高名色究竟。有餘師說。彼名礙究竟天。彼謂。礙名目積集色。至彼礙盡得究竟名。于下處生升見上不。頌曰。
離通力依他 下無升見上
論曰。三十三天由自通力能從本處升夜摩天。或復依他。謂得通者及上天眾接往夜摩。所餘諸天升上例爾。若來若至下見上天。然下眼不能睹上
【現代漢語翻譯】 現代漢語譯本 在美妙的慾望境界中自由自在地活動。這指的是第五樂變化天（Nirmanarati Deva，享受自己創造的快樂的天神）。有些眾生喜歡享受他化自在天（Paranirmitavasavarti Deva，享受他人創造的快樂的天神）所變化出來的美妙慾望境界。他們在他化自在天的美妙慾望境界中自由自在地活動。這指的是第六他化自在天（Paranirmitavasavarti Deva，完全控制他人創造的快樂的天神）。 因為他們依靠享受像剛出生時就有的慾望境界，依靠享受像自己變化出來的慾望境界，依靠享受像他人變化出來的慾望境界，所以在欲界中，分別產生了三種因慾望而生的差別，即三種樂生。在三個靜慮（Dhyana，禪定）中，於九處生起三種樂受。這是因為他們安住在離生喜樂（Vivekaja-priti-sukha，由遠離慾望而產生的喜樂）定、生喜樂（Vitarkavicara-priti-sukha，由尋伺而產生的喜樂）定和離喜樂（Upeksha-sukha，舍離喜樂）定中。他們長時間安住，長時間遠離痛苦，長時間享受快樂，所以被稱為樂生。 在靜慮的中間階段，都沒有喜樂，應該思考：為什麼也稱為樂生天？所說的諸天（Deva，天神）在二十二個處所，上下之間的距離有多遠呢？頌文說： 『如同從下面上去的量，從上面下去的數量也是一樣。』 論述：每一個中間都超過了逾繕那（Yojana，古印度長度單位）的量，不容易計算。但可以總括地說出從下面上去的量，從上面下去的量也是一樣。無論從哪個天界下去到大海的量，它上面所到達的地方與從下面上去的量相同。例如，從妙高山（Sumeru，須彌山）的第四層級，下去到大海是四萬逾繕那，這是四大王（Caturmaharajika，四大天王）原本居住的地方。從那裡上去到三十三天（Trayastrimsa，三十三天）也像那個天界下去到大海的量一樣。如同三十三天下去到大海的量，上去到夜摩天（Yama Deva，夜摩天）的量也是一樣。像這樣，乃至如同善見天（Sudarsana，善見天）下去到大海的逾繕那量，從那裡上去到色究竟天（Akanistha，阿迦尼吒天）也與那個天界下去到大海的量相等。從這裡向上就沒有居住的地方了。這裡最高，名叫色究竟天。有些老師說，它名叫礙究竟天。他們認為，『礙』是指積聚的色（Rupa，物質），到達那裡，礙就窮盡了，所以得到究竟的名稱。 在下面的地方出生的眾生，能夠上升看到上面的天界嗎？頌文說： 『離開神通力，依靠他人，下面的天界不能上升看到上面的天界。』 論述：三十三天依靠自己的神通力，能夠從本處上升到夜摩天。或者依靠他人，即得到神通的人以及上面的天眾接引到夜摩天。其餘諸天上升的情況也是這樣。無論是來還是去，下面的天界能夠看到上面的天界。然而下面的眼睛不能看到上面的天界。
【English Translation】 English version They freely move within the realm of delightful desires. This refers to the fifth, Nirmanarati Deva (the gods who delight in their own creations). There are beings who enjoy the delightful desires transformed by the Paranirmitavasavarti Deva (the gods who delight in the creations of others). They freely move within the delightful desires of the Paranirmitavasavarti Deva. This refers to the sixth, Paranirmitavasavarti Deva (the gods who have complete control over the creations of others). Because they rely on enjoying desire realms that are present from birth, rely on enjoying desire realms that they transform themselves, and rely on enjoying desire realms that others transform, in the Desire Realm, three kinds of differences arise from desire, namely, three kinds of joy-born beings. In the three Dhyanas (meditative states), three kinds of joy are experienced in nine places. This is because they abide in the Samadhi (meditative absorption) of Vivekaja-priti-sukha (joy and happiness born of detachment), the Samadhi of Vitarkavicara-priti-sukha (joy and happiness born of initial and sustained thought), and the Samadhi of Upeksha-sukha (equanimity and happiness). They abide for a long time, are free from suffering for a long time, and experience happiness for a long time, hence they are called joy-born beings. In the intermediate stages of Dhyana, there is no joy or happiness. One should consider: why are they also called joy-born heavens? What is the distance between the heavens (Devas) in the twenty-two places, above and below? The verse says: 『As the measure of going up from below, the number of going down from above is also the same.』 Discussion: Each interval exceeds the measure of a Yojana (an ancient Indian unit of distance), which is not easy to calculate. But one can generally state the measure of going up from below, and the measure of going down from above is the same. No matter from which heaven one goes down to the great sea, the place it reaches above is the same as the measure of going up from below. For example, from the fourth level of Mount Sumeru (the central world-mountain), going down to the great sea is 40,000 Yojanas. This is the original dwelling place of the Four Great Kings (Caturmaharajika). Going up from there to the Thirty-three Heavens (Trayastrimsa) is also like the measure of that heaven going down to the great sea. Just as the measure of the Thirty-three Heavens going down to the great sea is the same as the measure of going up to the Yama Deva (Yama Heaven). Likewise, even as the measure of the Sudarsana (Good View Heaven) going down to the great sea, going up from there to the Akanistha (Highest Form Heaven) is also equal to the measure of that heaven going down to the great sea. From here upwards, there is no place to dwell. This place is the highest, called Akanistha. Some teachers say that it is called the 'Ultimate Heaven of Obstruction'. They believe that 'obstruction' refers to accumulated Rupa (form, matter), and when one reaches there, the obstruction is exhausted, hence the name 'ultimate'. Can beings born in the lower realms ascend to see the upper heavens? The verse says: 『Apart from supernatural power, relying on others, the lower heavens cannot ascend to see the upper heavens.』 Discussion: The Thirty-three Heavens, relying on their own supernatural power, can ascend from their own place to the Yama Heaven. Or they rely on others, that is, those who have attained supernatural powers and the upper heavenly beings lead them to the Yama Heaven. The situation of the other heavens ascending is also like this. Whether coming or going, the lower heavens can see the upper heavens. However, the eyes of the lower cannot see the upper.
界上地。非其境界故。如不覺彼觸。是故從上地來下地時非自身來。要作下地化。有餘部說。彼下地天隨樂亦能見上地色。如生此界下見上天。夜摩等天宮依處量有幾。有餘師說。此上四天依處量同妙高山頂。有餘師說。上倍倍增。有餘師言。初靜慮地宮殿依處等一四洲。第二靜慮等小千界。第三靜慮等中千界。第四靜慮等大千界。有餘師言。下三靜慮如次量等小中大千。第四靜慮量無邊際。齊何量說小中大千。頌曰。
四大洲日月 蘇迷盧欲天 梵世各一千 名一小千界 此小千千倍 說名一中千 此千倍大千 皆同一成壞
論曰。千四大洲乃至梵世。如是總說為一小千。千倍小千名一中千界。千中千界總名一大千。如是大千同成同壞。同成壞相后當廣辯。如外器量別。身量亦別耶。亦別。云何。頌曰。
贍部洲人量 三肘半四肘 東西北洲人 倍倍增如次 欲天俱盧舍 四分一一增 色天逾繕那 初四增半半 此上增倍倍 唯無雲減三
論曰。贍部洲人身多長三肘半。于中少分有長四肘。東勝身人身長八肘。西牛貨人長十六肘。北俱盧人三十二肘。欲界六天最下身量一俱盧舍四分之一。如是後後一一分增。至第六天身一俱盧舍半。色天身量初梵眾天半逾繕
【現代漢語翻譯】 現代漢語譯本： 問：在上層境界。如果不是他們的境界，例如他們沒有感覺到下層境界的觸覺。所以從上層境界來到下層境界時，不是自身直接下來，而是要化作下層境界的形態。有餘部派說，那些下層境界的天人，隨自己的意願也能看到上層境界的景象，就像生存在這個世界的人可以看見上層天界一樣。 問：夜摩天等天宮的依處有多大？有論師說，這以上四天的依處大小和妙高山頂一樣。有論師說，往上依次加倍。有論師說，初禪天的宮殿依處等於一個四洲。二禪天等於一個小千世界。三禪天等於一個中千世界。四禪天等於一個大千世界。有論師說，下三禪天依次等於小千世界、中千世界、大千世界。第四禪天的大小沒有邊際。 問：齊平什麼量才能說是小千世界、中千世界、大千世界呢？ 頌： 四大洲日月，蘇迷盧欲天，梵世各一千，名一小千界。 此小千千倍，說名一中千，此千倍大千，皆同一成壞。 論：一千個四大洲（catu-dvipa），一千個日月（candrasuryau），一千個蘇迷盧山（Sumeru），一千個欲界天（kama-dhatu），一千個梵世（brahma-loka），總合起來說是一個小千世界。一千個小千世界名為一個中千世界。一千個中千世界總名為一個大千世界。這樣的大千世界一同產生一同壞滅。一同產生一同壞滅的相狀，之後會詳細辨析。外在的器世界大小有差別，身體的大小也有差別嗎？也有差別。是怎樣的呢？ 頌： 贍部洲人量，三肘半四肘，東西北洲人，倍倍增如次。 欲天俱盧舍，四分一一增，色天逾繕那，初四增半半，此上增倍倍，唯無雲減三。 論：贍部洲（Jambudvipa）的人身高大多是三肘半，其中少部分有四肘高的。東勝身洲（Purvavideha）的人身高八肘。西牛貨洲（Aparagodaniya）的人身高十六肘。北俱盧洲（Uttarakuru）的人身高三十二肘。欲界六天（kama-dhatu）中最下層天的身高是一俱盧舍（krosa）四分之一。像這樣，後後依次增加四分之一。到第六天，身高是一俱盧舍半。色界天（rupa-dhatu）的身高，最初的梵眾天（Brahma-parisadya）是半由旬（yojana）。
【English Translation】 English version: Question: In the upper realms. If it is not their realm, for example, they do not perceive the touch of the lower realms. Therefore, when coming from the upper realms to the lower realms, they do not come directly in their own form, but must transform into the form of the lower realms. Some schools say that those beings in the lower realms can also see the sights of the upper realms according to their own wishes, just as beings living in this world can see the upper heavens. Question: How large are the abodes of the Yamas (Yama) and other heavens? Some teachers say that the abodes of the four heavens above are the same size as the summit of Mount Sumeru (Sumeru). Some teachers say that they increase by multiples upwards. Some teachers say that the abodes of the First Dhyana (First Dhyana) heavens are equal to one four-continent world (catu-dvipa). The Second Dhyana (Second Dhyana) heavens are equal to a small chiliocosm (small chiliocosm). The Third Dhyana (Third Dhyana) heavens are equal to a medium chiliocosm (medium chiliocosm). The Fourth Dhyana (Fourth Dhyana) heavens are equal to a great chiliocosm (great chiliocosm). Some teachers say that the lower three Dhyana heavens are equal in size to the small, medium, and great chiliocosms respectively. The size of the Fourth Dhyana heaven is boundless. Question: To what extent can we say it is a small, medium, or great chiliocosm? Verse: Four continents, suns and moons, Sumeru, desire heavens, Brahma worlds, each a thousand, are called a small chiliocosm. A thousand of these small chiliocosms are called a medium chiliocosm, a thousand of these medium chiliocosms are called a great chiliocosm, all undergoing the same formation and destruction. Commentary: A thousand four continents (catu-dvipa), a thousand suns and moons (candrasuryau), a thousand Mount Sumerus (Sumeru), a thousand desire realms (kama-dhatu), a thousand Brahma worlds (brahma-loka), are collectively called a small chiliocosm. A thousand small chiliocosms are called a medium chiliocosm. A thousand medium chiliocosms are collectively called a great chiliocosm. Such great chiliocosms undergo the same formation and destruction. The characteristics of the same formation and destruction will be analyzed in detail later. Are the sizes of external containers different, and are the sizes of bodies also different? They are also different. How so? Verse: The height of people in Jambudvipa (Jambudvipa) is three and a half or four cubits, the people of the eastern, western, and northern continents increase by multiples in order. Desire heavens are a krosa (krosa), increasing by one-quarter each, form heavens are a yojana (yojana), the first four increase by half and half, above this they increase by multiples, only the Anabhraka (Anabhraka) decrease by three. Commentary: The height of people in Jambudvipa (Jambudvipa) is mostly three and a half cubits, and a small portion are four cubits tall. The height of people in Purvavideha (Purvavideha) is eight cubits. The height of people in Aparagodaniya (Aparagodaniya) is sixteen cubits. The height of people in Uttarakuru (Uttarakuru) is thirty-two cubits. The height of the lowest of the six heavens of the desire realm (kama-dhatu) is one and a quarter krosa (krosa). In this way, each subsequent one increases by one-quarter. By the sixth heaven, the height is one and a half krosa. The height of the form realm (rupa-dhatu) heavens, the first Brahma-parisadya (Brahma-parisadya) is half a yojana (yojana).
那。梵輔全一。大梵一半。少光二全。此上余天皆增倍倍。唯無雲減三逾繕那。謂無量光天倍增二至四。乃至色究竟增滿萬六千。身量既殊。壽量別不。亦別。云何。頌曰。
北洲定千年 西東半半減 此洲壽不定 后十初叵量 人間五十年 下天一晝夜 乘斯壽五百 上五倍倍增 色無晝夜殊 劫數等身量 無色初二萬 後後二二增 少光上下天 大全半為劫
論曰。北俱盧人定壽千歲。西牛貨人壽五百歲。東勝身人壽二百五十歲。南贍部人壽無定限。劫減最後極壽十年。于劫初時人壽無量。百千等數不能計量。已說人間壽量長短。要先建立天上晝夜。方可算計天壽短長。天上云何建立晝夜。人五十歲為六天中最在下天一晝一夜。乘斯晝夜三十為月十二月為歲。彼壽五百年。上五欲天漸俱增倍。謂人百歲為第二天一晝一夜。乘此晝夜成月及年彼壽千歲。夜摩等四隨次如人。二四八百千六百歲為一晝夜。乘此晝夜成月及年。如次彼壽二四八千萬六千歲。持雙以上日月並無。彼天云何建立晝夜及光明事依何得成。依花開合建立晝夜。如拘物陀缽特摩等。又依諸鳥鳴靜差別。或依天眾寤寐不同。依自身光明成外光明事。已說欲界天壽短長。色界天中無晝夜別。但以劫數知壽短長。彼
【現代漢語翻譯】 現代漢語譯本 那。梵輔全一（梵眾天一層）。大梵一半（大梵天半劫）。少光二全（少光天兩劫）。此上余天皆增倍倍。唯無雲減三逾繕那（只有無雲天減少三逾繕那）。謂無量光天倍增二至四（意思是無量光天壽命增加二到四倍），乃至色究竟增滿萬六千（乃至色究竟天增加到一萬六千劫）。身量既然不同，壽命長短有區別嗎？也有區別。是怎樣的呢？頌詞說：
北洲定千年，西東半半減， 此洲壽不定，后十初叵量， 人間五十年，下天一晝夜， 乘斯壽五百，上五倍倍增， 色無晝夜殊，劫數等身量， 無色初二萬，後後二二增， 少光上下天，大全半為劫。
論述說：北俱盧洲的人壽命固定為一千年。西牛貨洲的人壽命五百歲。東勝身洲的人壽命二百五十歲。南贍部洲的人壽命沒有定數。劫衰減時，壽命最短為十年。劫開始時，人的壽命無法衡量，百千等數量都不能計量。已經說了人間壽命的長短，要先建立天上的晝夜，才可以計算天上的壽命長短。天上如何建立晝夜呢？人間五十年是六慾天中最下層天的一晝一夜。用這個晝夜乘以三十為一個月，十二個月為一年。他們的壽命是五百年。上面的五欲天逐漸都增加一倍。意思是人間一百年是第二天的一晝一夜。用這個晝夜成為月和年，他們的壽命是一千年。夜摩天等四天依次是人間的二、四、八百、一千六百年為一晝一夜。用這個晝夜成為月和年。依次他們的壽命是二、四、八千萬、一千六百萬歲。持雙天以上，沒有日月。那些天如何建立晝夜以及光明的事情依靠什麼成就呢？依靠花開花合建立晝夜，如拘物陀（青蓮花）、缽特摩（紅蓮花）等。又依靠各種鳥鳴叫和安靜的差別。或者依靠天眾醒著和睡著的差別。依靠自身的光明成就外面的光明事情。已經說了欲界天壽命的長短。色界天中沒有晝夜的區別。但是用劫數知道壽命的長短。他們
【English Translation】 English version Then. Brahma-parisad is one full kalpa. Maha-brahma is half a kalpa. Parittabha is two full kalpas. Above these, the remaining heavens increase by multiples. Only Anabhraka decreases by three yojanas (only Anabhraka heaven reduces by three yojanas). Meaning the Abhasvara heaven increases two to four times (meaning the lifespan of Abhasvara heaven increases two to four times), up to Akanistha increasing to a full sixteen thousand kalpas (up to Akanistha heaven increasing to sixteen thousand kalpas). Since body sizes are different, are lifespans also different? They are also different. How so? The verse says:
'In Uttarakuru, life is fixed at a thousand years, decreasing by half and half in the west and east, In this continent, life is uncertain, the last ten, the first immeasurable, Fifty human years, are one day and night in the lowest heaven, Multiply this lifespan by five hundred, the upper five increase by multiples, In the Form Realm, there is no difference between day and night, kalpas equal body size, In the Formless Realm, the first is twenty thousand, the latter increase by two and two, The heavens above and below Parittabha, a full kalpa and a half is a kalpa.'
The treatise says: The people of Uttarakuru have a fixed lifespan of one thousand years. The people of Aparagodaniya have a lifespan of five hundred years. The people of Purvavideha have a lifespan of two hundred and fifty years. The people of Jambudvipa have an uncertain lifespan. At the end of a kalpa of decrease, the shortest lifespan is ten years. At the beginning of a kalpa, human lifespan is immeasurable, numbers like hundreds and thousands cannot measure it. Having spoken of the length of human lifespan, we must first establish day and night in the heavens, then we can calculate the length of heavenly lifespan. How is day and night established in the heavens? Fifty human years are one day and night in the lowest of the six desire heavens. Multiply this day and night by thirty to make a month, twelve months to make a year. Their lifespan is five hundred years. The upper five desire heavens gradually increase by multiples. Meaning one hundred human years are one day and night in the second heaven. Using this day and night to form months and years, their lifespan is one thousand years. The four heavens of Yama etc. in sequence are two, four, eight hundred, and sixteen hundred human years for one day and night. Using this day and night to form months and years. In sequence, their lifespans are two, four, eight million, and sixteen million years. Above the Suddhavasa heavens, there are no sun and moon. How do those heavens establish day and night, and what do they rely on to accomplish the affairs of light? They establish day and night relying on the opening and closing of flowers, such as Kumuda (blue lotus), Padma (red lotus), etc. Also relying on the differences in the sounds of various birds, or relying on the differences in the waking and sleeping of the heavenly beings. They accomplish external affairs of light relying on their own light. Having spoken of the length of lifespan in the Desire Realm, in the Form Realm there is no difference between day and night. But they know the length of lifespan by kalpas. They
劫壽短長與身量數等。謂若身量半逾繕那。壽量半劫。若彼身量一逾繕那。壽量一劫。乃至身量長萬六千。壽量亦同萬六千劫。已說色界天壽短長。無色四天從下如次壽量二四六八萬劫。上所說劫其量云何。為壞為成。為中為大。少光以上大全為劫。自下諸天大半為劫。即由此故說。大梵王過梵輔天壽一劫半。謂以成住壞各二十中劫六十中劫為一劫半。故以大半四十中劫。為下三天所壽劫量。已說善趣壽量短長。惡趣云何。頌曰。
等活等上六 如次以欲天 壽為一晝夜 壽量亦同彼 極熱半中劫 無間中劫全 傍生極一中 鬼月日五百 頞部陀壽量 如一婆訶麻 百年除一盡 後後倍二十
論曰。四大王等六慾天壽。如其次第為等活等六㮈落迦一晝一夜。壽量如次亦同彼天。謂四大王壽量五百于等活地獄為一晝一夜。乘此晝夜成月及年以如是年彼壽五百。乃至他化壽萬六千于炎熱地獄為一晝一夜。乘此晝夜成月及年。彼壽如斯萬六千歲。極熱地獄壽半中劫。無間地獄壽一中劫。傍生壽量多無定限。若壽極長亦一中劫。謂難陀等諸大龍王。故世尊言。大龍有八。皆住一劫能持大地。鬼以人間一月為一日。乘此成月歲壽五百年。寒那落迦云何壽量。世尊寄喻顯彼壽言。如此人間佉梨二
【現代漢語翻譯】 現代漢語譯本 劫的壽命長短與身體的大小成正比。如果身體大小是半逾繕那（yojana，古印度長度單位），壽命就是半劫（kalpa，時間單位）。如果身體大小是一逾繕那，壽命就是一劫。乃至身體大小長一萬六千逾繕那，壽命也同樣是一萬六千劫。以上已經說明了天人的壽命長短。無色界的四個天，從下往上，壽命依次是二萬、四萬、六萬、八萬劫。上面所說的劫，它的量是怎樣的呢？是壞劫、成劫、中劫還是大劫呢？少光天以上的諸天，以大劫為一劫。自此以下的諸天，以大半劫為一劫。正因為如此，所以說大梵天王超過梵輔天的壽命一劫半。也就是用成、住、壞各個二十中劫，六十中劫為一劫半。因此用大半劫的四十中劫，作為下三天所受的劫的量。以上已經說了善趣的壽命長短，惡趣又是怎樣的呢？頌詞說：
『等活等上六，如次以欲天，壽為一晝夜，壽量亦同彼，極熱半中劫，無間中劫全，傍生極一中，鬼月日五百，頞部陀壽量，如一婆訶麻，百年除一盡，後後倍二十』
論述說：四大天王等六慾天的壽命，依次是等活等地獄的一晝一夜。壽命的量也依次與那些天相同。也就是說，四大天王的壽命五百年，在等活地獄裡只是一晝一夜。用這個晝夜累積成月和年，用這樣的年數，他們的壽命是五百年。乃至他化自在天的壽命一萬六千年，在炎熱地獄裡只是一晝一夜。用這個晝夜累積成月和年，他們的壽命就是這樣的一萬六千歲。極熱地獄的壽命是半個中劫。無間地獄的壽命是一個中劫。傍生的壽命大多沒有定數。如果壽命極長，也只有一個中劫。說的是難陀（Nanda）等諸大龍王。所以世尊說：大龍有八個，都住一個劫，能夠支撐大地。鬼以人間的一個月為一日，用這個累積成月和年，壽命是五百年。寒地獄的壽命又是怎樣的呢？世尊用比喻來顯示它們的壽命。就像人間佉梨（khari，容量單位）二
【English Translation】 English version The length of a kalpa (劫, time unit) is proportional to the size of the body. If the body size is half a yojana (逾繕那, ancient Indian unit of length), the lifespan is half a kalpa. If the body size is one yojana, the lifespan is one kalpa. Even if the body size is 16,000 yojanas long, the lifespan is also 16,000 kalpas. The lifespans of the devas (天, deities) have been described above. The four formless heavens (無色四天), from the bottom up, have lifespans of 20,000, 40,000, 60,000, and 80,000 kalpas respectively. What is the measure of the kalpa mentioned above? Is it a destruction kalpa (壞劫), a formation kalpa (成劫), a middle kalpa (中劫), or a great kalpa (大劫)? For the heavens above the Abhasvara (少光天), a great kalpa is considered a kalpa. For the heavens below this, a half-great kalpa is considered a kalpa. It is for this reason that it is said that the Great Brahma King (大梵天王) exceeds the lifespan of the Brahma-purohitas (梵輔天) by one and a half kalpas. That is, using the formation, dwelling, and destruction phases, each of twenty intermediate kalpas, sixty intermediate kalpas make one and a half kalpas. Therefore, using forty intermediate kalpas, which is half of a great kalpa, as the measure of the kalpa experienced by the lower three heavens. The length of the lifespan in the good realms has been described above, what about the evil realms? The verse says:
'Sañjīva (等活) and the six above, in order, take the desire realm (欲天) devas', lifespans as one day and one night; their lifespans are also the same as those devas. The Extremely Hot (極熱) is half an intermediate kalpa; the Uninterrupted (無間) is a full intermediate kalpa. The lifespan of animals (傍生) is at most one intermediate kalpa; for ghosts (鬼), a human month is five hundred days. The lifespan of the Arbuda (頞部陀) hell is like one 'bhāramaha' (婆訶麻); with each hundred years, one is removed until it is exhausted; each subsequent one is twenty times greater.'
The treatise says: The lifespans of the Four Great Kings (四大天王) and the six desire realm heavens are, in order, one day and one night in the Sañjīva and other six hells. The measure of their lifespans is also the same as those heavens in order. That is, the lifespan of the Four Great Kings is five hundred years, which is only one day and one night in the Sañjīva hell. Accumulating these days and nights into months and years, with such years, their lifespan is five hundred years. Even the lifespan of the Paranirmita-vasavartin (他化自在天) is 16,000 years, which is only one day and one night in the Tapana (炎熱) hell. Accumulating these days and nights into months and years, their lifespan is thus 16,000 years. The lifespan of the Tapana hell is half an intermediate kalpa. The lifespan of the Avīci (無間) hell is one intermediate kalpa. The lifespans of animals are mostly indefinite. If the lifespan is extremely long, it is also only one intermediate kalpa. This refers to the great dragon kings such as Nanda (難陀). Therefore, the World-Honored One said: There are eight great dragons, all dwelling for one kalpa, capable of supporting the earth. For ghosts, one human month is one day, accumulating this into months and years, their lifespan is five hundred years. What about the lifespans of the cold hells (寒地獄)? The World-Honored One uses a metaphor to reveal their lifespans. It is like two 'kharis' (佉梨, unit of capacity) in the human world.
十成摩揭陀國一麻婆訶量。有置巨勝平滿其中。設復有能百年除一。如是巨勝易有盡期。生頞部陀壽量難盡。此二十倍為第二壽。如是後後二十倍增。是謂八寒地獄壽量。此諸壽量有中夭耶。頌曰。
諸處有中夭 除北俱盧洲
論曰。諸處壽量皆有中夭。唯北俱盧定壽千歲。此約處說。非別有情。有別有情不中夭故。謂住睹史多天。一生所繫菩薩。及最後有佛記佛使隨信法行菩薩輪王母懷彼二胎時。此等如應皆無中夭。
說一切有部俱舍論卷第十一 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷第十二
尊者世親造
三藏法師玄奘奉 詔譯分別世品第三之五
如是已約逾繕那等。辯器世間身量差別。約年等辯壽量有殊。二量不同未說應說。此二建立無不依名。前二及名未詳極少。今應先辯三極少量。頌曰。
極微字剎那 色名時極少
論曰。分析諸色至一極微。故一極微為色極少。如是分析諸名及時至一字剎那。為名時極少。一字名者。如說瞿名。何等名為一剎那量。眾緣和合法得自體頃。或有動法行度一極微。對法諸師說。如壯士一疾彈指頃六十五剎那。如是名為一剎那量。已知三極少。前二量云何。今且辯前逾繕那等
【現代漢語翻譯】 現代漢語譯本 十成摩揭陀國（Magadha，古印度十六雄國之一）一麻婆訶量（mavakahah，容量單位）。如果放置巨勝（tilah，芝麻）並將其填滿，假設有人每百年從中取出一粒巨勝，這樣巨勝終有取完的時候，但生頞部陀（arbuda，寒地獄之一）的壽命卻難以窮盡。此壽命的二十倍是第二種壽命。如此後后的壽命以二十倍遞增，這就是所謂的八寒地獄的壽命。這些壽命中有中途夭折的嗎？頌文說： 『諸處有中夭，除北俱盧洲。』 論述：各個地方的壽命都有中途夭折的情況，唯有北俱盧洲（Uttarakuru，四大部洲之一）的人壽命固定為一千年。這是就地點而言，並非指特定的有情眾生。因為存在不會中途夭折的特定有情眾生。例如，居住在兜率天（Tusita，欲界天之一）的一生補處菩薩（ekajatipratibaddha-bodhisattva，下一生將成佛的菩薩），以及最後有者（antimabhavika，證得阿羅漢果位前最後一次投生者），佛所記別的佛使（Buddha's messenger），隨信行（sradhanusarin，隨信仰而修行者），隨法行菩薩（dharmanusarin，隨法而修行者），轉輪王（cakravartin，擁有統治世界的輪寶的君王）的母親懷著這兩個胎兒的時候，這些情況都相應地不會有中途夭折的情況。 《說一切有部俱舍論》卷第十一 《阿毗達磨俱舍論》卷第十二 尊者世親（Vasubandhu）造 三藏法師玄奘（Xuanzang）奉詔翻譯《分別世品》第三之五 像這樣，已經依據逾繕那（yojana，長度單位）等，辨析了器世間（bhajana-loka，眾生所依止的物質世界）身量的差別，又依據年等，辨析了壽命長短的不同。這兩種量度不同，未曾說明，應該說明。這兩種建立都無不依據名相。前面的兩種以及名相，未曾詳細說明，極少提及。現在應該先辨析三種極少量。頌文說： 『極微字剎那，色名時極少。』 論述：分析諸色，直到最小的極微（paramanu，物質的最小單位），所以一個極微是色的極少量。像這樣分析諸名和時間，直到一個字剎那（ksana，極短的時間單位），是名和時間的極少量。一個字的名，例如說『瞿』這個名字。什麼叫做一個剎那的量呢？就是眾緣和合，法得到自身體性的瞬間。或者說，有運動的法，行過一個極微的距離。對法（Abhidharma）的諸位論師說，就像壯士快速彈指的一瞬間，有六十五個剎那。像這樣叫做一個剎那的量。已經知道了三種極少量，前面的兩種量度是什麼呢？現在先辨析前面的逾繕那等。
【English Translation】 English version If one fills a mavakahah (a measure in Magadha, one of the sixteen ancient kingdoms of India) with tilah (sesame seeds), and if someone removes one tilah every hundred years, the tilah will eventually be exhausted, but the lifespan in the arbuda (one of the cold hells) is difficult to exhaust. Twenty times this lifespan is the second lifespan. Thus, each subsequent lifespan increases twentyfold. This is the lifespan of the eight cold hells. Are there any premature deaths in these lifespans? The verse says: 'In all places there are premature deaths, except for Uttarakuru.' Discussion: In all places, lifespans are subject to premature death, except in Uttarakuru (one of the four continents), where the lifespan is fixed at one thousand years. This refers to the location, not specific sentient beings. Because there are specific sentient beings who do not die prematurely. For example, the bodhisattva bound to one more birth (ekajatipratibaddha-bodhisattva, a bodhisattva who will become a Buddha in the next life) residing in Tusita Heaven (one of the heavens in the desire realm), and the last existence (antimabhavika, the last rebirth before attaining Arhatship), a Buddha's messenger foretold by the Buddha, a follower of faith (sradhanusarin, one who practices according to faith), a follower of Dharma (dharmanusarin, one who practices according to the Dharma), and when the mother of a wheel-turning king (cakravartin, a king who possesses the wheel jewel that rules the world) is carrying these two fetuses, these situations do not have premature deaths accordingly. Abhidharma-kosa-sastra, Volume 11 by the Sarvastivada school Abhidharma-kosa-sastra, Volume 12 Composed by Venerable Vasubandhu Translated under imperial order by Tripitaka Master Xuanzang, Chapter 3, Section 5: Analysis of the World Having thus distinguished the differences in the measurements of the receptacle world (bhajana-loka, the material world where beings dwell) based on yojanas (a unit of length) and so on, and having distinguished the differences in lifespans based on years and so on, these two measurements are different and have not been explained, so they should be explained. These two establishments are all based on terms. The previous two and the terms have not been explained in detail and are rarely mentioned. Now, the three minimal quantities should be analyzed first. The verse says: 'The ultimate particle, the letter, the ksana, are the minimal quantities of form, name, and time.' Discussion: Analyzing forms down to the smallest ultimate particle (paramanu, the smallest unit of matter), therefore, one ultimate particle is the minimal quantity of form. Similarly, analyzing names and time down to one letter-moment (ksana, an extremely short unit of time), it is the minimal quantity of name and time. A name of one letter, such as saying the name 'cow'. What is called a measure of one ksana? It is the instant when various conditions come together and the dharma obtains its own nature. Or, a dharma that moves travels the distance of one ultimate particle. The masters of Abhidharma say that in the instant of a strong man snapping his fingers quickly, there are sixty-five ksanah. This is called a measure of one ksana. Having known the three minimal quantities, what are the previous two measurements? Now, let's first analyze the previous yojana and so on.
。頌曰。
極微微金水 兔羊牛隙塵 蟻虱麥指節 後後增七倍 二十四指肘 四肘為弓量 五百俱盧舍 此八逾繕那
論曰。極微為初。指節為后。應知後後皆七倍增。謂七極微為一微量。積微至七為一金塵。積七金塵為水塵量。水塵積至七為一兔毛塵。積七兔毛塵為羊毛塵量。積羊毛塵七為一牛毛塵。積七牛毛塵為隙游塵量。隙塵七為蟣。七蟣為一虱。七虱為穬麥。七麥為指節。三節為一指。世所極成。是故於頌中不別分別。二十四指橫布為肘。豎積四肘為弓。謂尋。豎積五百弓為一俱盧舍。一俱盧舍許是從村至阿練若中間道量。說八俱盧舍為一逾繕那。如是已說逾繕那等。今當辯後年等量別。頌曰。
百二十剎那 為怛剎那量 臘縛此六十 此三十須臾 此三十晝夜 三十晝夜月 十二月為年 于中半減夜
論曰。剎那百二十為一怛剎那。六十怛剎那為一臘縛。三十臘縛為一牟呼栗多。三十牟呼栗多為一晝夜。此晝夜有時增有時減有時等。三十晝夜為一月。總十二月為一年。於一年中分為三際。謂寒熱雨各有四月。十二月中六月減夜。以一年內夜總減六。云何如是。故有頌言。
寒熱雨際中 一月半已度 于所餘半月 智者知夜減
如是已
【現代漢語翻譯】 現代漢語譯本： 頌曰： 極微微金水，兔羊牛隙塵，蟻虱麥指節，後後增七倍。 二十四指肘，四肘為弓量，五百俱盧舍（Krosha，長度單位），此八逾繕那（Yojana，長度單位）。 論曰：極微為初，指節為后。應知後後皆七倍增。謂七極微為一微量。積微至七為一金塵。積七金塵為水塵量。水塵積至七為一兔毛塵。積七兔毛塵為羊毛塵量。積羊毛塵七為一牛毛塵。積七牛毛塵為隙游塵量。隙塵七為蟣。七蟣為一虱。七虱為穬麥。七麥為指節。三節為一指。世所極成。是故於頌中不別分別。二十四指橫布為肘。豎積四肘為弓。謂尋。豎積五百弓為一俱盧舍（Krosha，長度單位）。一俱盧舍（Krosha，長度單位）許是從村至阿練若（Aranya，寂靜處）中間道量。說八俱盧舍（Krosha，長度單位）為一逾繕那（Yojana，長度單位）。如是已說逾繕那（Yojana，長度單位）等。今當辯後年等量別。頌曰： 百二十剎那（Kshana，時間單位），為怛剎那（Tatkshana，時間單位）量，臘縛（Lava，時間單位）此六十，此三十須臾（Muhurta，時間單位）。 此三十晝夜，三十晝夜月，十二月為年，于中半減夜。 論曰：剎那（Kshana，時間單位）百二十為一怛剎那（Tatkshana，時間單位）。六十怛剎那（Tatkshana，時間單位）為一臘縛（Lava，時間單位）。三十臘縛（Lava，時間單位）為一牟呼栗多（Muhurta，時間單位）。三十牟呼栗多（Muhurta，時間單位）為一晝夜。此晝夜有時增有時減有時等。三十晝夜為一月。總十二月為一年。於一年中分為三際。謂寒熱雨各有四月。十二月中六月減夜。以一年內夜總減六。云何如是。故有頌言： 寒熱雨際中，一月半已度，于所餘半月，智者知夜減。 如是已
【English Translation】 English version: Verse: 'Extremely minute, minute gold, water, rabbit, sheep, cow, crevice dust, Ant, louse, barley, finger joint, each subsequent one increases sevenfold. Twenty-four fingers make an elbow, four elbows make a bow's length, Five hundred Kroshas (Krosha, unit of length), these eight are a Yojana (Yojana, unit of length).' Treatise: The 'extremely minute' is the beginning, the 'finger joint' is the end. It should be known that each subsequent one increases sevenfold. That is, seven extremely minute particles make one minute quantity. Accumulating minute particles to seven makes one gold dust. Accumulating seven gold dusts makes the quantity of water dust. Accumulating water dust to seven makes one rabbit hair dust. Accumulating seven rabbit hair dusts makes the quantity of sheep wool dust. Accumulating sheep wool dust to seven makes one cow hair dust. Accumulating seven cow hair dusts makes the quantity of dust floating in crevices. Seven crevice dusts make one nit. Seven nits make one louse. Seven lice make one barleycorn. Seven barleycorns make a finger joint. Three joints make one finger. This is universally accepted. Therefore, it is not separately distinguished in the verse. Twenty-four fingers laid horizontally make an elbow. Four elbows stacked vertically make a bow, which is called a fathom. Five hundred bows stacked vertically make one Krosha (Krosha, unit of length). One Krosha (Krosha, unit of length) is approximately the distance from a village to an Aranya (Aranya, a quiet place). It is said that eight Kroshas (Krosha, unit of length) make one Yojana (Yojana, unit of length). Having thus spoken of Yojana (Yojana, unit of length) and so on, now we shall discuss the distinctions in the measurement of years and so on. Verse: 'One hundred and twenty Kshanas (Kshana, unit of time) are the measure of a Tatkshana (Tatkshana, unit of time), sixty of these are a Lava (Lava, unit of time), thirty of these are a Muhurta (Muhurta, unit of time).' 'These thirty day and nights, thirty day and nights make a month, twelve months make a year, in which half the night is reduced.' Treatise: One hundred and twenty Kshanas (Kshana, unit of time) make one Tatkshana (Tatkshana, unit of time). Sixty Tatkshanas (Tatkshana, unit of time) make one Lava (Lava, unit of time). Thirty Lavas (Lava, unit of time) make one Muhurta (Muhurta, unit of time). Thirty Muhurtas (Muhurta, unit of time) make one day and night. This day and night sometimes increases, sometimes decreases, and sometimes is equal. Thirty day and nights make one month. A total of twelve months makes one year. Within one year, there are three seasons, namely cold, hot, and rainy, each lasting four months. In six months of the twelve months, the night is reduced. Within one year, the total reduction of night is six. How is it so? Therefore, there is a verse: 'In the seasons of cold, hot, and rainy, one and a half months have passed, In the remaining half month, the wise know that the night is reduced.' Thus already
辯剎那至年。劫量不同今次當辯。頌曰。
應知有四劫 謂壞成中大 壞從獄不生 至外器都盡 成劫從風起 至地獄初生 中劫從無量 減至壽唯十 次增減十八 后增至八萬 如是成已住 名中二十劫 成壞壞已空 時皆等住劫 八十中大劫 大劫三無數
論曰。言壞劫者。謂從地獄有情不復生至外器都盡。壞有二種。一趣壞。二界壞。復有二種。一有情壞。二外器壞。謂此世間過於二十中劫住已。從此復有等住二十壞劫便至。若時地獄有情命終無復新生。為壞劫始。乃至地獄無一有情。爾時名為地獄已壞。諸有地獄定受業者。業力引置他方獄中。由此準知傍生鬼趣。然各先壞本處住者。人天雜居者與人天同壞。若時人趣此洲一人無師法然得初靜慮。從靜慮起唱如是言。離生喜樂甚樂甚靜。餘人聞已皆入靜慮。命終並得生梵世中。乃至此洲有情都盡。是名已壞贍部洲人。東西二洲例此應說。北洲命盡生欲界天。由彼無能入定離欲。乃至人趣無一有情。爾時名為人趣已壞。若時天趣四大王天隨一法然得初靜慮。乃至並得生梵世中。爾時彼天有情都盡。是名已壞大王眾天。餘五欲天例同此說。乃至欲界無一有情。名欲界中有情已壞。若時梵世隨一有情無師法然得二靜慮。從
【現代漢語翻譯】 現代漢語譯本 辯論剎那（kshana，極短的時間單位）至年。劫波（kalpa，極長的時間單位）的量不同，現在應當辨明。頌詞說：
應當知道有四劫，即壞劫、成劫、中劫和大劫。 壞劫從地獄不再產生有情開始，直到外在的器世界完全毀滅。 成劫從風輪生起開始，直到地獄最初產生有情。 中劫從人類壽命無量歲減少到只有十歲。 接著經歷十八次增減，最後增加到八萬歲。 這樣完成產生和安住，稱為中劫，共二十劫。 成劫、壞劫、壞劫后的空無，時間都等於住劫。 八十個中劫為一個大劫，大劫經歷三個無數劫（asamkhyeya kalpa）。
論述說：所說的壞劫，是指從地獄的有情不再出生，直到外在的器世界完全毀滅。壞劫有兩種：一是趣壞，二是界壞。又有兩種：一是有情壞，二是外器壞。意思是說，這個世間經過二十個中劫的安住之後，從此又有相等的二十個壞劫到來。如果地獄的有情命終之後不再有新的生命產生，這就是壞劫的開始。乃至地獄沒有一個有情，那時就稱為地獄已經壞滅。那些註定要在地獄受業的有情，會被業力牽引到其他地方的地獄中。由此可以類推傍生（動物）和鬼趣的情況。然而，各自先壞滅的是本處居住者。人天雜居的地方，與人和天一同壞滅。如果人趣（人類）中，在此贍部洲（Jambudvipa，我們所居住的大陸）有一個人沒有老師教導，自然而然地獲得初禪（prathama-dhyana）。從初禪中出來后，唱誦說：『離生喜樂，非常快樂，非常寂靜。』其他人聽到后，都進入禪定，命終后都得以往生到梵世（Brahma-loka）中。乃至這個贍部洲的有情全部滅盡，這稱為贍部洲的人已經壞滅。東勝身洲（Purva-videha）和西牛貨洲（Apara-godaniya）的情況可以依此類推。北俱盧洲（Uttara-kuru）的有情命終后往生到欲界天（Kama-dhatu），因為他們沒有能力入定而脫離慾望。乃至人趣沒有一個有情，那時就稱為人趣已經壞滅。如果天趣（天界）中，四大王天（Catur-maharajika-kayikas）中有一個天人沒有老師教導，自然而然地獲得初禪，乃至全部都得以往生到梵世中。那時這些天的有情全部滅盡，這稱為四大王眾天已經壞滅。其餘的五欲天（五種感官慾望的天界）的情況與此相同。乃至欲界沒有一個有情，稱為欲界中的有情已經壞滅。如果梵世（Brahma-loka）中有一個有情沒有老師教導，自然而然地獲得二禪（dvitiya-dhyana），從
【English Translation】 English version Discussing the duration from kshana (an extremely short unit of time) to year. The measure of kalpa (an extremely long unit of time) is different, and now it should be clarified. The verse says:
It should be known that there are four kalpas, namely the destruction kalpa, the formation kalpa, the intermediate kalpa, and the great kalpa. The destruction kalpa begins when sentient beings are no longer born in hell, until the external world is completely destroyed. The formation kalpa begins when the wind element arises, until the first sentient being is born in hell. The intermediate kalpa begins when human lifespan decreases from immeasurable years to only ten years. Then it goes through eighteen increases and decreases, eventually increasing to eighty thousand years. Thus, the completion of formation and abiding is called the intermediate kalpa, totaling twenty kalpas. The formation kalpa, the destruction kalpa, and the emptiness after the destruction kalpa, all have the same duration as the abiding kalpa. Eighty intermediate kalpas make one great kalpa, and the great kalpa experiences three asamkhyeya kalpas (innumerable kalpas).
The treatise says: The so-called destruction kalpa refers to the period from when sentient beings are no longer born in hell until the external world is completely destroyed. There are two types of destruction kalpas: one is the destruction of realms (gati-samvarta), and the other is the destruction of worlds (loka-samvarta). There are also two types: one is the destruction of sentient beings (sattva-samvarta), and the other is the destruction of the external world (bahya-bhajana-samvarta). It means that after this world has abided for twenty intermediate kalpas, an equal twenty destruction kalpas will arrive. If, when sentient beings in hell die and no new lives are born, this is the beginning of the destruction kalpa. Until there is not a single sentient being in hell, it is then called the hells have been destroyed. Those sentient beings who are destined to receive karma in hell will be drawn by the force of their karma to other hells in other places. From this, the situations of animals (Tiryagyoni) and ghosts (Preta) can be inferred. However, those who reside in their original places are destroyed first. Places where humans and gods live together are destroyed together with humans and gods. If, in the human realm, in this Jambudvipa (the continent we live on), there is a person who, without a teacher, naturally attains the first dhyana (prathama-dhyana). Arising from the first dhyana, they chant: 'The joy and happiness born of detachment is extremely joyful and extremely peaceful.' When others hear this, they all enter into dhyana, and upon death, they are all reborn in the Brahma-loka (Brahma world). Until all the sentient beings in this Jambudvipa are exhausted, this is called the destruction of the people of Jambudvipa. The situations of Purva-videha (East Videha) and Apara-godaniya (West Godaniya) can be inferred in this way. The sentient beings of Uttara-kuru (North Kuru) are reborn in the Kama-dhatu (desire realm) upon death because they do not have the ability to enter into dhyana and detach from desires. Until there is not a single sentient being in the human realm, it is then called the destruction of the human realm. If, in the deva realm (celestial realm), one of the devas of the Catur-maharajika-kayikas (Four Great Kings) naturally attains the first dhyana without a teacher, and eventually all of them are reborn in the Brahma-loka. At that time, all the sentient beings of these devas are exhausted, and this is called the destruction of the devas of the Four Great Kings. The situations of the other five Kama-dhatu (five sense desire realms) are the same. Until there is not a single sentient being in the Kama-dhatu, it is called the destruction of sentient beings in the Kama-dhatu. If, in the Brahma-loka, there is a sentient being who naturally attains the second dhyana (dvitiya-dhyana) without a teacher, from
彼定起唱如是言。定生喜樂甚樂甚靜。余天聞已皆入彼靜慮。命終並得生極光凈天。乃至梵世中有情都盡。如是名已壞有情世間。唯器世間空曠而住。餘十方界一切有情感此三千世界業盡。於此漸有七日輪現。諸海乾竭眾山洞然。洲渚三輪並從焚燎。風吹猛焰燒上天宮。乃至梵宮無遺灰燼。自地火焰燒自地宮。非他地災能壞他地。由相引起故作是言。下火風飄焚燒上地。謂欲界火猛焰上升爲緣引生色界火焰。余災亦爾。如應當知。如是始從地獄漸減乃至器盡總名壞劫。所言成劫。謂從風起乃至地獄始有情生。謂此世間災所壞已。二十中劫唯有虛空。過此長時次應復有等住二十成劫便至。一切有情業增上力。空中漸有微細風生。是器世間將成前相。風漸增盛成立如前所說風輪水金輪等。然初成立大梵王宮乃至夜摩宮。後起風輪等。是謂成立外器世間。初一有情極光凈歿生大梵處為大梵王。后諸有情亦從彼歿有生梵輔。有生梵眾。有生他化自在天宮。漸漸下生乃至人趣俱盧牛貨勝身贍部。後生餓鬼傍生地獄。法爾後壞必最初成。若初一有情生無間獄二十中成劫應知已滿。此後復有二十中劫名成已住。次第而起。謂從風起造器世間。乃至后時有情漸住。此洲人壽經無量時至住劫初壽方漸減。從無量減至極十年即名為初一住中
【現代漢語翻譯】 現代漢語譯本 彼（指大梵天）必定開始唱誦這樣的言語：『寂靜啊，快樂啊，非常快樂，非常寂靜。』其他天人聽聞后，都進入那種寂靜的禪定。他們命終之後，都得以轉生到極光凈天（Abhasvara）。乃至梵世（Brahmaloka）中的有情都滅盡了。這被稱為已壞的有情世間。只有器世間（Bhajana-loka）空曠地存在。其餘十方世界的一切有情，感到這個三千世界（Trisahasra-Mahasahasra-lokadhatu）的業力已盡。於是，這裡逐漸有七個太陽出現。諸海乾涸，眾山燃燒洞穿。洲渚、三輪（指須彌山、持山、地輪）都被焚燒。風吹動猛烈的火焰，焚燒到上面的天宮，乃至梵天宮殿都沒有留下灰燼。各自地方的火焰焚燒各自地方的宮殿。不是其他地方的災難能夠摧毀其他地方。由於相互引發的緣故，所以這樣說：下方的火風飄動，焚燒上方的土地。意思是欲界（Kama-dhatu）的火焰猛烈上升，作為因緣引發色界（Rupa-dhatu）的火焰。其餘的水災和風災也應當像這樣理解。像這樣，開始從地獄逐漸減少，乃至器世間全部毀滅，總稱為壞劫（Samvartakalpa）。 所說的成劫（Vivartakalpa），是指從風開始產生，乃至地獄開始有有情眾生。意思是這個世界被災難摧毀之後，有二十個中劫（Antarakalpa）只有虛空。經過這段漫長的時間之後，接著應該再次有等住二十個成劫到來。一切有情的業力增強，空中逐漸產生微細的風。這是器世間將要形成的前兆。風逐漸增強，成立像前面所說的風輪、水輪、金輪等。然而，最初成立的是大梵王宮（Mahabrahma），乃至夜摩天宮（Yama）。之後才產生風輪等。這被稱為成立外在的器世間。最初一個有情從極光凈天死亡，轉生到大梵天，成為大梵天王（Mahabrahma）。之後，其他的有情也從那裡死亡，有的轉生到梵輔天（Brahmapurohita），有的轉生到梵眾天（Brahma-parisadya），有的轉生到他化自在天宮（Paranirmita-vasavartin）。漸漸地向下轉生，乃至人道，包括俱盧洲（Kuru）、牛貨洲（Godaniya）、勝身洲（Videha）、贍部洲（Jambudvipa）。之後產生餓鬼、傍生、地獄。按照法則，后壞的必定是最初成的。如果最初一個有情產生於無間地獄（Avici），就應該知道二十個中成劫已經滿了。此後，又有二十個中劫，名為成已住（Samvrta-sthayi）。依次產生，是指從風開始，建造器世間，乃至後來有情逐漸居住。這個洲的人壽命經過無量的時間，到住劫（Sthayikalpa）開始時，壽命才逐漸減少。從無量減少到極短的十年，就稱為最初的一個住中劫。
【English Translation】 English version He (referring to Mahabrahma) will certainly begin to chant these words: 'Tranquil, joyful, very joyful, very tranquil.' Upon hearing this, the other devas (gods) will all enter into that tranquil meditation. After they die, they will all be reborn in the Abhasvara (Heaven of Radiance). Even the beings in the Brahmaloka (World of Brahma) will all be exhausted. This is called the destroyed sentient world. Only the Bhajana-loka (receptacle world) remains empty. All sentient beings in the other ten directions feel that the karma of this Trisahasra-Mahasahasra-lokadhatu (great trichiliocosm) is exhausted. Then, gradually, seven suns appear here. The seas dry up, and the mountains burn and are pierced through. The continents and the three wheels (referring to Mount Sumeru, the mountains holding the earth, and the earth wheel) are all burned. The wind blows the fierce flames, burning up to the heavenly palaces above, and even the Brahma palaces are left without ashes. The flames of each place burn the palaces of their own place. It is not that the disasters of other places can destroy other places. Because of the mutual causes, it is said that the fire wind below blows and burns the land above. It means that the flames of the Kama-dhatu (desire realm) rise fiercely, causing the flames of the Rupa-dhatu (form realm). The remaining water and wind disasters should also be understood in this way. In this way, starting from hell and gradually decreasing, until the entire receptacle world is destroyed, it is collectively called the Samvartakalpa (kalpa of destruction). The Vivartakalpa (kalpa of formation) refers to the period from the arising of wind to the beginning of sentient beings in hell. It means that after this world is destroyed by disasters, there are twenty Antarakalpa (intermediate kalpas) with only emptiness. After this long period of time, there should be another twenty kalpas of equal duration. The power of the karma of all sentient beings increases, and subtle winds gradually arise in the air. This is the precursor to the formation of the receptacle world. The wind gradually increases, establishing the wind wheel, water wheel, gold wheel, etc., as described earlier. However, the first to be established are the Mahabrahma (Great Brahma) palace and the Yama (Heaven of Yama). Only then do the wind wheels, etc., arise. This is called the establishment of the external receptacle world. The first sentient being dies from the Abhasvara and is reborn in the Great Brahma, becoming the Mahabrahma (Great Brahma King). Later, other sentient beings also die from there, some being reborn in the Brahmapurohita (Ministers of Brahma), some being reborn in the Brahma-parisadya (Retinue of Brahma), and some being reborn in the Paranirmita-vasavartin (Heaven of Free Control Enjoying What is Created by Others). Gradually, they are reborn downwards, even to the human realm, including Kuru (Uttarakuru), Godaniya (Goyana), Videha (Purvavideha), and Jambudvipa (Jambudipa). Later, pretas (hungry ghosts), animals, and hells are produced. According to the law, what is destroyed later must be what was formed first. If the first sentient being is born in Avici (Hell of Incessant Suffering), it should be known that the twenty intermediate kalpas of formation are complete. After this, there are another twenty intermediate kalpas, called Samvrta-sthayi (formation and abiding). They arise in order, meaning from the beginning of the wind, the receptacle world is built, until later sentient beings gradually inhabit it. The lifespan of the people of this continent passes through immeasurable time, and at the beginning of the Sthayikalpa (kalpa of abiding), the lifespan gradually decreases. From immeasurable to an extremely short ten years, it is called the first intermediate kalpa of abiding.
劫。此後十八皆有增減。謂從十年增至八萬。復從八萬減至十年。爾乃名為第二中劫次後十七例皆如是。於十八后從十歲增極至八萬歲名第二十劫。一切劫增無過八萬。一切劫減唯極十年。十八劫中一增一減時。量方等初減后增故。二十劫時量皆等。此總名為成已住劫。所餘成壞及壞已空並無減增二十差別。然由時量與住劫同。準住各成二十中劫。成中初劫起器世間。后十九中有情漸住。壞中后劫減器世間。前十九中有情漸舍。如是所說成住壞空。各二十中積成八十。總此八十成大劫量。劫性是何。謂唯五蘊。經說三劫阿僧企耶精進修行方得成佛。於前所說四種劫中。積何劫成三劫無數。累前大劫為十百千。乃至積成三劫無數。既稱無數何復言三。非無數言顯不可數。解脫經說六十數中。阿僧企耶是其一數。云何六十。如彼經言。有一無餘數始為一。一十為十。十十為百。十百為千。十千為萬。十萬為洛叉。十洛叉為度洛叉。十度洛叉為俱胝。十俱胝為末陀。十末陀為阿庾多。十阿庾多為大阿庾多。十大阿庾多為那庾多。十那庾多為大那庾多。十大那庾多為缽羅庾多。十缽羅庾多為大缽羅庾多。十大缽羅庾多為矜羯羅。十矜羯羅為大矜羯羅。十大矜羯羅為頻跋羅。十頻跋羅為大頻跋羅。十大頻跋羅為阿芻婆。十阿芻婆
【現代漢語翻譯】 現代漢語譯本 劫（kalpa，時間單位）。此後的十八個中劫都有增減變化。指的是從十年增加到八萬年，又從八萬年減少到十年。這樣才稱為第二個中劫。此後的十七個中劫都像這樣。在這十八個中劫之後，從十歲增加到八萬歲，稱為第二十劫。一切劫的增加都不會超過八萬歲，一切劫的減少都只會到十年。這十八個中劫中，一個增加一個減少的時候，是因為量和方等劫是先減少后增加的緣故。第二十劫的時候，量都是相等的。這總共稱為成已住劫。其餘的成壞劫和壞已空劫，都沒有增減的二十個中劫的差別。然而因為時間量和住劫相同，所以按照住劫各自形成二十個中劫。成劫中的第一個中劫產生器世間（physical world），後面的十九個中劫中有情（sentient beings）逐漸居住。壞劫中的最後一個中劫減損器世間，前面的十九個中劫中有情逐漸捨棄。像這樣所說的成、住、壞、空，各自二十個中劫，累積成八十個中劫，總共這八十個中劫構成一個大劫的量。 劫的性質是什麼？就是五蘊（five aggregates）。經書上說，要經過三個阿僧祇耶（asamkhya，無數）劫精進修行才能成佛。在前面所說的四種劫中，累積哪個劫才能成為三個阿僧祇耶劫無數？累積前面的大劫為十、百、千，乃至累積成三個阿僧祇耶劫無數。既然稱為無數，為什麼又說三？因為無數是爲了顯示不可數。解脫經上說，在六十個數中，阿僧祇耶是其中一個數。什麼是六十個數？就像那部經上所說，從一無餘數開始為一，一十為十，十十為百，十百為千，十千為萬，十萬為洛叉（laksha，十萬），十洛叉為度洛叉（dvi-laksha，二十萬），十度洛叉為俱胝（koti，千萬），十俱胝為末陀（madha，一億），十末陀為阿庾多（ayuta，十億），十阿庾多為大阿庾多（maha-ayuta，百億），十大阿庾多為那庾多（nayuta，千億），十那庾多為大那庾多（maha-nayuta，萬億），十大那庾多為缽羅庾多（prayuta，十萬億），十缽羅庾多為大缽羅庾多（maha-prayuta，百萬億），十大缽羅庾多為矜羯羅（kankara，千萬億），十矜羯羅為大矜羯羅（maha-kankara，億億），十大矜羯羅為頻跋羅（vimbara，十億億），十頻跋羅為大頻跋羅（maha-vimbara，百億億），十大頻跋羅為阿芻婆（akshobhya，千億億），十阿芻婆
【English Translation】 English version Kalpa (kalpa, unit of time). The following eighteen intermediate kalpas all have increases and decreases. It refers to increasing from ten years to eighty thousand years, and then decreasing from eighty thousand years to ten years. Only then is it called the second intermediate kalpa. The following seventeen intermediate kalpas are all like this. After these eighteen intermediate kalpas, increasing from ten years to eighty thousand years is called the twentieth kalpa. All increases of kalpas will not exceed eighty thousand years, and all decreases of kalpas will only reach ten years. In these eighteen intermediate kalpas, when one increases and one decreases, it is because the measure and the square kalpa first decrease and then increase. In the twentieth kalpa, the measures are all equal. This is collectively called the 'established and abiding kalpa'. The remaining formation and destruction kalpas and the destruction and emptiness kalpas do not have the difference of twenty intermediate kalpas with increases and decreases. However, because the amount of time is the same as the abiding kalpa, each abiding kalpa forms twenty intermediate kalpas. The first intermediate kalpa in the formation kalpa produces the physical world (vessel world), and sentient beings (sentient beings) gradually inhabit the following nineteen intermediate kalpas. The last intermediate kalpa in the destruction kalpa diminishes the physical world, and sentient beings gradually abandon the preceding nineteen intermediate kalpas. As such, the formation, abiding, destruction, and emptiness each have twenty intermediate kalpas, accumulating into eighty intermediate kalpas. These eighty intermediate kalpas in total constitute the measure of a great kalpa. What is the nature of a kalpa? It is only the five aggregates (five aggregates). The scriptures say that one must diligently practice for three asamkhya (asamkhya, countless) kalpas to become a Buddha. Among the four types of kalpas mentioned earlier, which kalpa is accumulated to become three asamkhya kalpas countless times? Accumulating the preceding great kalpas into ten, hundred, thousand, and even accumulating into three asamkhya kalpas countless times. Since it is called countless, why say three? Because countless is to show that it cannot be counted. The Liberation Sutra says that among the sixty numbers, asamkhya is one of them. What are the sixty numbers? As the sutra says, starting from one with no remainder, one ten is ten, ten tens are a hundred, ten hundreds are a thousand, ten thousands are ten thousand, ten ten-thousands are a laksha (laksha, one hundred thousand), ten lakshas are a dvi-laksha (dvi-laksha, two hundred thousand), ten dvi-lakshas are a koti (koti, ten million), ten kotis are a madha (madha, one hundred million), ten madhas are an ayuta (ayuta, one billion), ten ayutas are a maha-ayuta (maha-ayuta, ten billion), ten maha-ayutas are a nayuta (nayuta, one hundred billion), ten nayutas are a maha-nayuta (maha-nayuta, one trillion), ten maha-nayutas are a prayuta (prayuta, ten trillion), ten prayutas are a maha-prayuta (maha-prayuta, one hundred trillion), ten maha-prayutas are a kankara (kankara, ten thousand trillion), ten kankaras are a maha-kankara (maha-kankara, one hundred million trillion), ten maha-kankaras are a vimbara (vimbara, ten billion trillion), ten vimbaras are a maha-vimbara (maha-vimbara, one hundred billion trillion), ten maha-vimbaras are an akshobhya (akshobhya, one thousand billion trillion), ten akshobhyas
為大阿芻婆。十大阿芻婆為毗婆訶。十毗婆訶為大毗婆訶。十大毗婆訶為嗢蹭伽。十嗢蹭伽為大嗢蹭伽。十大嗢蹭伽為婆喝那。十婆喝那為大婆喝那。十大婆喝那為地致婆。十地致婆為大地致婆。十大地致婆為醯都。十醯都為大醯都。十大醯都為羯臘婆。十羯臘婆為大羯臘婆。十大羯臘婆為印達羅。十印達羅為大印達羅。十大印達羅為三磨缽耽。十三磨缽耽為大三磨缽耽。十大三磨缽耽為揭底。十揭底為大揭底。十大揭底為拈筏羅阇。十拈筏羅阇為大拈筏羅阇。十大拈筏羅阇為姥達羅。十姥達羅為大姥達羅。十大姥達羅為跋藍。十跋藍為大跋藍。十大跋藍為珊若。十珊若為大珊若。十大珊若為毗步多。十毗步多為大毗步多。十大毗步多為跋邏攙。十跋邏攙為大跋邏攙十大跋邏攙為阿僧企耶。於此數中忘失餘八。若數大劫至此數中阿僧企耶名劫無數。此劫無數復積至三。經中說為三劫無數。非諸算計不能數知。故得說為三劫無數。何緣菩薩發願長時精進修行方期佛果。如何不許願長時修。無上菩提甚難可得。非多願行無容得成。菩薩要經三劫無數。修大福德智慧資糧六波羅蜜多百千苦行方證無上正等菩提。是故定應髮長時愿。若余方便亦得涅槃。何用為菩提久修多苦行。為欲利樂一切有情故求菩提髮長時愿。云何令我具
大堪能。于苦瀑流濟諸含識。故舍涅槃道求無上菩提。濟他有情於己何益。菩薩濟物遂己悲心。故以濟他即為己益。誰信菩薩有如是事。有懷潤己無大慈悲。于如是有情此事實難信。無心潤己有大慈悲。于如是有情此事非難信。如有久習無哀愍者。雖無益己而樂損他。世所同悉如是。菩薩久習慈悲。雖無利己而樂他益。如何不信。又如有情由數習力于無我行不了有為。執以為我而生愛著。由此為因甘負眾苦。智者同悉如是。菩薩數習力故。舍自我愛增戀他心。由此為因甘負眾苦。如何不信。又由種姓異有此志願起。以他苦為己苦。用他樂為己樂。不以自苦樂為己苦樂事。不見異益他而別有自益。依如是義故。有頌言。
下士勤方便 恒求自身樂 中士求滅苦 非樂苦依故 上士恒勤求 自苦他安樂 及他苦永滅 以他為己故
如是已辯劫量差別。諸佛獨覺出現世間。為劫增時為劫減位。頌曰。
減八萬至百 諸佛現世間 獨覺增減時 麟角喻百劫
論曰。從此洲人壽八萬歲。漸減乃至壽極百年。於此中間諸佛出現。何緣增位無佛出耶。有情樂增難教厭故。何緣減百無佛出耶。五濁極增難可化故。言五濁者。一壽濁。二劫濁。三煩惱濁。四見濁。五有情濁。劫減將末。壽等鄙
【現代漢語翻譯】 現代漢語譯本：大堪能（Mahā-kṣānti，偉大的忍耐）。爲了從痛苦的瀑流中拯救一切有情眾生，所以捨棄涅槃之道，尋求無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。 救濟其他有情眾生，對於菩薩自己有什麼好處呢？菩薩救濟眾生是爲了成全自己的悲心，所以把救濟他人當作是自己的利益。 誰會相信菩薩會有這樣的行為呢？那些心中只想著滋潤自己而沒有大慈悲心的人，對於菩薩的這種行為，實在難以相信。心中沒有滋潤自己的想法，而有大慈悲心的人，對於菩薩的這種行為，就不會覺得難以相信。 比如有些人長期習慣於沒有哀憫之心，即使沒有利益自己，也樂於損害他人，這是世人都知道的。菩薩長期習慣於慈悲之心，即使沒有利益自己，也樂於利益他人，為什麼不相信呢？ 又比如有些有情眾生由於長期串習的力量，對於無我之行不能完全理解，執著于有為法，認為那是『我』，因此產生愛著，由此為原因，甘願承擔各種痛苦，這是有智慧的人都知道的。菩薩由於長期串習的力量，捨棄對自我的愛戀，增加對其他眾生的愛戀，由此為原因，甘願承擔各種痛苦，為什麼不相信呢？ 又由於種姓不同，會有這樣的志願產生：把其他眾生的痛苦當作自己的痛苦，把其他眾生的快樂當作自己的快樂，不把自己的痛苦和快樂當作自己的事情。不認為利益他人和利益自己是分開的。根據這樣的意義，所以有頌詞說： 『下士勤方便，恒求自身樂；中士求滅苦，非樂苦依故；上士恒勤求，自苦他安樂，及他苦永滅，以他為己故。』 上面已經辨析了劫量（kalpa，時間單位）的差別。諸佛（Buddha，覺悟者）和獨覺（Pratyekabuddha，緣覺）出現在世間，是在劫增的時候還是在劫減的時候呢？頌詞說： 『減八萬至百，諸佛現世間；獨覺增減時，麟角喻百劫。』 論述說：從此洲的人壽命八萬歲開始，逐漸減少到壽命只有一百年的時候，在這中間諸佛才會出現。為什麼劫增的時候沒有佛出現呢？因為有情眾生貪圖享樂，難以教化，難以生起厭離心。為什麼劫減到一百年的時候也沒有佛出現呢？因為五濁（pañca kaṣāya，五種污濁）極其嚴重，難以教化。所說的五濁是：一、壽濁（āyuḥ-kaṣāya，壽命的污濁）；二、劫濁（kalpa-kaṣāya，時間的污濁）；三、煩惱濁（kleśa-kaṣāya，煩惱的污濁）；四、見濁（dṛṣṭi-kaṣāya，邪見的污濁）；五、有情濁（sattva-kaṣāya，眾生的污濁）。劫減將要結束的時候，壽命等等都非常低劣。
【English Translation】 English version: Mahā-kṣānti (Great Endurance). In order to deliver all sentient beings from the torrent of suffering, Bodhisattvas abandon the path of Nirvāṇa and seek Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). What benefit is there to the Bodhisattva in saving other sentient beings? Bodhisattvas save beings to fulfill their own compassionate hearts, so they regard saving others as their own benefit. Who would believe that Bodhisattvas would do such a thing? Those who only think of nourishing themselves and have no great compassion find it difficult to believe this fact about Bodhisattvas. Those who have no thought of nourishing themselves but have great compassion do not find this fact about Bodhisattvas difficult to believe. For example, some people are long accustomed to having no compassion, and even if it does not benefit them, they are happy to harm others. This is known to everyone in the world. Bodhisattvas are long accustomed to compassion, and even if it does not benefit them, they are happy to benefit others. Why not believe it? Furthermore, some sentient beings, due to the power of repeated practice, cannot fully understand the practice of non-self, and cling to conditioned phenomena, thinking that it is 'self', thereby generating attachment. For this reason, they willingly bear all kinds of suffering. This is known to the wise. Bodhisattvas, due to the power of repeated practice, abandon love for themselves and increase love for others. For this reason, they willingly bear all kinds of suffering. Why not believe it? Moreover, due to differences in lineage, this aspiration arises: to regard the suffering of others as one's own suffering, and to regard the happiness of others as one's own happiness, not regarding one's own suffering and happiness as one's own concern. They do not see benefiting others and benefiting oneself as separate. According to this meaning, there is a verse that says: 'Inferior people diligently seek their own happiness; middling people seek to extinguish suffering, because happiness is not the basis of suffering; superior people constantly diligently seek to bring happiness to others even at their own suffering, and to permanently extinguish the suffering of others, because they regard others as themselves.' The differences in kalpa (aeon) duration have been discussed above. Do Buddhas (Enlightened Ones) and Pratyekabuddhas (Solitary Buddhas) appear in the world during times of increasing kalpas or decreasing kalpas? The verse says: 'From eighty thousand to one hundred years of age, Buddhas appear in the world; Pratyekabuddhas appear during times of increasing and decreasing kalpas, like a rhinoceros horn every hundred kalpas.' The treatise says: From when the people of this continent have a lifespan of eighty thousand years, gradually decreasing until the lifespan is only one hundred years, it is in this interval that Buddhas appear. Why do Buddhas not appear during times of increasing kalpas? Because sentient beings are greedy for pleasure, difficult to teach, and difficult to generate aversion. Why do Buddhas not appear when the kalpa decreases to one hundred years? Because the five kaṣāyas (turbidities) are extremely severe, difficult to transform. The five kaṣāyas are: 1. āyuḥ-kaṣāya (turbidity of lifespan); 2. kalpa-kaṣāya (turbidity of the age); 3. kleśa-kaṣāya (turbidity of afflictions); 4. dṛṣṭi-kaṣāya (turbidity of views); 5. sattva-kaṣāya (turbidity of beings). When the decreasing kalpa is about to end, lifespan and so on are very base.
下如滓穢故。說名為濁。由前二濁。如其次第。壽命資具極被衰損。由次二濁。善品衰損。以耽欲樂自苦行故。或損在家出家善故。由后一濁衰損自身。謂壞自身身量色力念智勤勇及無病故。獨覺出現通劫增減。然諸獨覺有二種殊。一者部行。二麟角喻。部行獨覺先是聲聞得勝果時轉名獨勝。有餘說。彼先是異生。曾修聲聞順抉擇分。今自證道得獨勝名。由本事中說。一山處總有五百苦行外仙。有一獼猴曾與獨覺相近而住。見彼威儀。展轉游行至外仙所。現先所見獨覺威儀。諸仙睹之咸生敬慕。須臾皆證獨覺菩提。若先是聖人不應修苦行。麟角喻者。謂必獨居。二獨覺中麟角喻者。要百大劫修菩提資糧。然後方成麟角喻獨覺。言獨覺者。謂現身中離稟至教唯自悟道。以能自調不調他故。何緣獨覺言不調他。非彼無能演說正法。以彼亦得無礙解故。又能憶念過去所聞諸佛所宣聖教理故。又不可說彼無慈悲。為攝有情現神通故。又不可說無受法機。爾時有情亦有能起世間離欲對治道故。雖有此理。由彼宿習少欣樂勝解無說希望故。又知有情難受深法。以順流既久難令逆流故。又避攝眾故。不為他宣說正法。怖諠雜故。輪王出世為在何時。幾種幾俱何威何相。頌曰。
輪王八萬上 金銀銅鐵輪 一二三四洲 逆次
【現代漢語翻譯】 現代漢語譯本： 如下面的污垢一樣，所以叫做『濁』（濁：渾濁）。由於前面兩種濁，壽命和資具極度衰減。由於接下來的兩種濁，善行衰減，因為沉溺於慾望的快樂和自我折磨的苦行。或者損害在家和出家的善行。由於最後一種濁，自身衰減，指的是破壞自身的身量、顏色、力量、念力、智慧、勤奮、勇猛以及無病的狀態。 獨覺（Pratyekabuddha）出現于通劫（普通劫）的增減時期。然而，諸位獨覺有兩種不同之處：一是部行（群體修行），二是麟角喻（像獨角犀牛一樣）。部行獨覺先前是聲聞（Śrāvaka），在獲得殊勝果位時轉名為獨勝。也有其他說法，他們先前是凡夫，曾經修習聲聞的順抉擇分（順於決定的部分），現在自己證悟成道，得到獨勝的名稱。根據《本事》（avadāna）中的記載，一座山上總共有五百位苦行外道仙人。有一隻獼猴曾經與一位獨覺住得很近，見到他的威儀，輾轉模仿給外道仙人看，展現先前所見的獨覺威儀。諸位仙人看到后都生起敬慕之心，不久都證得了獨覺菩提（Pratyekabuddha-bodhi）。如果先前是聖人，就不應該修習苦行。 麟角喻獨覺指的是必定獨自居住。兩種獨覺中，麟角喻獨覺需要一百大劫修習菩提資糧，然後才能成就麟角喻獨覺。所說的獨覺，指的是在現世中，不依靠老師的教導，唯獨自己悟道。因為能夠自我調伏，而不調伏他人。為什麼說獨覺不調伏他人呢？不是因為他們沒有能力演說正法，因為他們也得到了無礙解（四無礙解：法無礙解、義無礙解、詞無礙解、辯無礙解）。而且能夠憶念過去所聽聞的諸佛所宣說的聖教道理。也不是說他們沒有慈悲心，爲了攝受有情眾生而示現神通。也不是說沒有接受佛法的根機，那時有情眾生也有能力生起世間的離欲對治之道。雖然有這些道理，但因為他們宿世的習氣，很少欣樂殊勝的理解，沒有宣說的希望。而且知道有情眾生難以接受深奧的佛法，因為順流已經很久，難以讓他們逆流。而且爲了避免攝受大眾，所以不為他人宣說正法，害怕喧雜。輪王（轉輪聖王，Cakravartin）出世在什麼時候？有幾種？有幾位同時出現？有什麼樣的威德和相貌？頌文說： 『輪王八萬歲以上，金銀銅鐵輪，一二三四洲，逆次。』
【English Translation】 English version: It is like sediment and filth, therefore it is called 'turbid' (turbid: muddy). Due to the first two turbidities, lifespan and resources are extremely diminished. Due to the next two turbidities, virtuous qualities are diminished, because of indulging in the pleasure of desires and self-mortifying asceticism. Or it harms the virtuous qualities of both householders and renunciants. Due to the last turbidity, one's own self is diminished, referring to the destruction of one's own stature, complexion, strength, mindfulness, wisdom, diligence, courage, and state of being without illness. A 'Pratyekabuddha' (Solitary Buddha) appears during the increasing and decreasing periods of a common kalpa (aeon). However, there are two differences among the 'Pratyekabuddhas': one is 'group practice', and the other is the 'rhinoceros horn analogy'. 'Group practice Pratyekabuddhas' were previously 'Śrāvakas' (Hearers), and when they attained the superior fruit, they were renamed 'Solitary Victors'. There are other accounts that they were previously ordinary beings who had practiced the sequential decisive factors of the 'Śrāvaka' path, and now they have self-realized the path and obtained the name 'Solitary Victor'. According to the 'Avadāna' (Tales of Accomplishments), there were a total of five hundred ascetic heretic hermits on a mountain. A monkey once lived close to a 'Pratyekabuddha', saw his dignified conduct, and imitated it for the heretic hermits, displaying the dignified conduct of the 'Pratyekabuddha' that he had seen before. When the hermits saw it, they all developed admiration, and soon they all attained 'Pratyekabuddha-bodhi' (Solitary Buddha enlightenment). If they were previously sages, they should not have practiced asceticism. The 'rhinoceros horn analogy Pratyekabuddha' refers to one who necessarily lives alone. Among the two types of 'Pratyekabuddhas', the 'rhinoceros horn analogy Pratyekabuddha' needs to cultivate the accumulations of enlightenment for one hundred great kalpas before they can achieve the 'rhinoceros horn analogy Pratyekabuddha'. The so-called 'Pratyekabuddha' refers to one who, in their present life, does not rely on the teachings of a teacher, but solely realizes the path themselves. Because they are able to tame themselves, but do not tame others. Why is it said that 'Pratyekabuddhas' do not tame others? It is not because they lack the ability to expound the 'Dharma' (teachings), because they have also attained unimpeded eloquence (four unimpeded eloquence: eloquence in Dharma, eloquence in meaning, eloquence in language, eloquence in debate). Moreover, they are able to recall the principles of the sacred teachings proclaimed by the Buddhas in the past. It is also not to say that they do not have compassion, as they manifest supernatural powers to gather sentient beings. It is also not to say that there are no beings capable of receiving the Dharma, as sentient beings at that time also have the ability to generate the worldly path of detachment and counteraction. Although these reasons exist, due to their habitual tendencies from past lives, they rarely rejoice in superior understanding and have no hope of expounding. Moreover, they know that it is difficult for sentient beings to accept profound Dharma, because they have been flowing with the stream for a long time, making it difficult to go against the stream. And in order to avoid gathering a crowd, they do not expound the Dharma to others, fearing noise and confusion. When does a 'Cakravartin' (Wheel-Turning King) appear? How many types are there? How many appear at the same time? What kind of power and appearance do they have? The verse says: 'A 'Cakravartin' with a lifespan of eighty thousand years or more, with wheels of gold, silver, copper, and iron, ruling over one, two, three, or four continents, in reverse order.'
獨如佛 他迎自往伏 諍陣勝無害 相不正圓明 故與佛非等
論曰。從此洲人壽無量歲。乃至八萬歲有轉輪王生。減八萬時。有情富樂壽量損減。眾惡漸盛。非大人器故無輪王。此王由輪旋轉應導威伏一切名轉輪王。施設足中說有四種。金銀銅鐵輪應別故。如其次第勝上中下。逆次能王領一二三四洲。謂鐵輪王王一洲界。銅輪王二。銀輪王三。若金輪王王四洲界。契經就勝但說金輪。故契經言。若王生在剎帝利種紹灑頂位。於十五日受齋戒時。沐浴首身受勝齋戒。升高臺殿臣僚輔翼。東方忽有金輪寶現。其輪千輻具足轂輞。眾相圓凈如巧匠成。舒妙光明來應王所。此王定是轉金輪王。轉余輪王應知亦爾。輪王如佛無二俱生。故契經言。無處無位非前非後有二如來應正等覺出現於世。有處有位唯一如來。如說如來輪王亦爾。應審思擇。此唯一言為據一三千。為約一切界。有說。余界定無佛生。所以者何。勿薄伽梵功能有礙。唯一世尊普於十方能教化故。若有一處一佛于中無教化能。余亦應爾。又世尊告舍利子言。設復有人來至汝所。問言頗有梵志沙門。正於今時與喬答摩氏平等平等得無上覺耶。汝得彼問當云何答。時舍利子白世尊言。我得彼問當如是答。今時無有梵志沙門得無上菩提與我世尊等。所以
【現代漢語翻譯】 現代漢語譯本 獨覺佛（Pratyekabuddha）：他親自前去降伏，在爭鬥的陣營中獲勝而沒有損害。 他的相貌不端正圓滿光明，所以與佛（Buddha）不相等。
論中說：從此洲的人壽命是無量歲，乃至八萬歲時有轉輪王（Chakravartin）出生。當壽命減少到八萬歲以下時，眾生的福樂和壽命都減少，各種惡行逐漸增多。因為沒有成為大人物的資質，所以沒有轉輪王出現。這種國王因為輪寶的旋轉而應引導和威服一切，所以被稱為轉輪王。在《施設足論》中說有四種轉輪王，因為金、銀、銅、鐵輪寶的差別。按照次序，分別代表最勝、上、中、下。逆序則能統治一、二、三、四洲。也就是說，鐵輪王統治一個洲的疆界，銅輪王統治兩個洲，銀輪王統治三個洲，如果金輪王統治四個洲。《契經》就殊勝的情況只說了金輪王。所以《契經》說：如果國王出生在剎帝利（Kshatriya）種姓，繼承王位，在十五日接受齋戒時，沐浴身體，接受殊勝的齋戒，登上高臺，臣僚輔佐。東方忽然出現金輪寶，這個輪寶有一千個輻條，轂和輞都完備，各種相好圓滿清凈，如同巧匠製作而成，舒放美妙的光明來應和國王。這位國王一定是轉金輪王。轉其他輪王的出現也應該知道是這樣的。 輪王和佛一樣，沒有兩者同時出現的情況。《契經》說：沒有地方、沒有位置、不是在前也不是在後，會有兩個如來（Tathagata）應正等覺（Samyaksambuddha）出現在世上。有地方、有位置，只有一位如來。正如所說，如來和輪王也是這樣。應該審慎地思考，這個『唯一』是指一個三千大千世界，還是指一切世界？有人說，其他的世界一定沒有佛出生。為什麼呢？不要讓薄伽梵（Bhagavan，世尊）的功能受到妨礙。唯一世尊普遍在十方都能教化，如果有一個地方一佛不能在那裡教化，其他地方也應該這樣。 又世尊告訴舍利子（Sariputra）說：假設有人來到你這裡，問你說：『有沒有梵志（Brahmin）或沙門（Sramana），正在這個時候與喬答摩（Gautama）氏平等平等地獲得無上覺悟呢？』你得到這個問題應當如何回答？當時舍利子對世尊說：『我得到這個問題應當這樣回答：現在沒有梵志或沙門獲得無上菩提與我的世尊相等。』為什麼呢？
【English Translation】 English version A Pratyekabuddha: He personally goes forth to subdue, winning in the arena of strife without harm. His form is not upright, perfectly clear and bright, therefore he is not equal to a Buddha.
The treatise says: From this continent, people's lifespan is immeasurable, up to eighty thousand years when a Chakravartin (Wheel-Turning King) is born. When the lifespan decreases below eighty thousand years, sentient beings' happiness and lifespan decrease, and various evils gradually increase. Because there is no capacity to become a great person, there is no Chakravartin. This king is called Chakravartin because the wheel jewel rotates and should guide and subdue everything. In the 'Establishment of Feet' it is said that there are four types of Chakravartin, because of the difference between the gold, silver, copper, and iron wheels. In order, they represent the most superior, superior, middle, and inferior. In reverse order, they can rule one, two, three, or four continents. That is, the iron wheel king rules the territory of one continent, the copper wheel king rules two continents, the silver wheel king rules three continents, and if the gold wheel king rules four continents. The sutra only speaks of the gold wheel king in terms of superiority. Therefore, the sutra says: If a king is born in the Kshatriya (warrior) caste, inherits the throne, and on the fifteenth day observes the fast, bathes his body, receives the superior fast, ascends the high platform, and is assisted by officials. Suddenly, a golden wheel jewel appears in the east. This wheel has a thousand spokes, and the hub and rim are complete. All its aspects are perfectly pure, as if made by a skilled craftsman, emitting wonderful light to respond to the king. This king must be a gold wheel king. The appearance of other wheel kings should also be known to be like this. The Wheel-Turning King and the Buddha are the same, there is no situation where two appear at the same time. The sutra says: There is no place, no position, neither before nor after, where two Tathagatas (Thus Come Ones) Samyaksambuddhas (Perfectly Enlightened Ones) appear in the world. There is a place, there is a position, only one Tathagata. As it is said, the Tathagata and the Wheel-Turning King are also like this. It should be carefully considered whether this 'only' refers to one three-thousand great thousand world, or to all worlds? Some say that there are definitely no Buddhas born in other worlds. Why? Do not let the Bhagavan's (Blessed One's) function be hindered. The only World-Honored One can universally teach in all ten directions. If there is one place where one Buddha cannot teach, other places should also be like this. Also, the World-Honored One told Sariputra: 'Suppose someone comes to you and asks you: 'Are there any Brahmins (priests) or Sramanas (ascetics) who are now equally and equally attaining unsurpassed enlightenment with Gautama?' How should you answer when you receive this question?' At that time, Sariputra said to the World-Honored One: 'When I receive this question, I should answer like this: Now there are no Brahmins or Sramanas who have attained unsurpassed Bodhi equal to my World-Honored One.' Why?
然者。我從世尊親聞親持。無處無位非前非後有二如來應正等覺出現於世。有處有位唯一如來。若爾何緣梵王經說我今於此三千大千諸世界中得自在轉。彼有密意。密意者何。謂若世尊不起加行。唯能觀此三千大千。若時世尊發起加行。無邊世界皆佛眼境。天耳通等例此應知。有餘部師說。余世界亦別有佛出現世間。所以者何。有多菩薩。現俱修習菩提資糧。一界一時可無多佛。多界多佛何理能遮。故無邊界中有無邊佛現。若唯一佛設住一劫時。尚不遍為一世界佛事。況同人壽能益無邊。然諸有情居無邊界。時處根性差別無邊。佛應遍觀此有情類。如是時處應見世尊。佛便應機現通說法。令其過失未生不生。諸有已生能令斷滅。令其功德未生得生。諸有已生能令圓滿。如何一佛此事頓成。是故同時定有多佛。然彼所引無處無位非前非后。有二如來出於世等。應共思擇。此言為說一界多界。若說多界則轉輪王余世界中亦應非有。以說如佛遮俱生故。若許輪王余界別有如何不許別界佛耶。佛出世間具吉祥福。多界多佛何過而遮。謂多界中諸佛俱現。便能饒益無量有情令得增上生及決定勝道。若爾何故一世界中無二如來俱時出現。以無用故。謂一界中一佛足能饒益一切。又願力故。謂諸如來為菩薩時先發誓願。愿我當在無救
【現代漢語翻譯】 現代漢語譯本 然則，我是從世尊（Bhagavan，佛陀）親自聽聞並受持的：沒有處所、沒有位置，既非在前也非在後，會有兩位如來應正等覺（Tathāgata Arhat Samyaksaṃbuddha，佛陀的稱號）出現在世間。有處所、有位置時，只有一位如來。如果這樣，為何《梵王經》中說『我現在於此三千大千世界中得自在轉』呢？那是有密意的。密意是什麼呢？意思是如果世尊不起加行（prayoga，努力），只能看到這三千大千世界。如果世尊發起加行，無邊世界都在佛眼（buddha-cakṣus，佛的眼睛）的境界中。天耳通（divya-śrotra，天耳）等神通也應如此理解。有些部派的老師說，其他世界也有佛陀出現於世間。為什麼呢？因為有很多菩薩（bodhisattva，追求覺悟的修行者）現在共同修習菩提資糧（bodhi-saṃbhāra，成佛的資糧）。一個世界一個時期可能沒有多位佛陀，但多個世界有多位佛陀，有什麼道理能夠阻止呢？所以，在沒有邊界的虛空中，有無量的佛陀顯現。 如果只有一位佛陀，即使住世一劫（kalpa，極長的時間單位），尚且不能周遍為一個世界的佛事，何況壽命短暫的人類，能夠利益無邊眾生呢？然而，眾生居住在沒有邊界的虛空中，他們的時處、根性差別無邊。佛陀應該普遍觀察這些眾生，在適當的時處，眾生應該能見到世尊。佛陀便應機顯現神通說法，使他們的過失未生不生，已經生起的能夠斷滅，使他們的功德未生得生，已經生起的能夠圓滿。如何一位佛陀能夠同時成就這些事情呢？所以，同時必定有多位佛陀。然而，他們所引用的『沒有處所、沒有位置，既非在前也非在後，有兩位如來出於世間』等說法，應該共同思考選擇。這句話是說一個世界還是多個世界？如果說是多個世界，那麼轉輪王（cakravartin，統治世界的君主）在其他世界中也應該不存在，因為像佛陀一樣遮止了俱生。如果允許轉輪王在其他世界存在，為何不允許其他世界有佛陀呢？佛陀出世間具有吉祥的福德，多個世界有多位佛陀有什麼過錯而要阻止呢？意思是多個世界中，諸佛同時顯現，便能饒益無量眾生，使他們得到增上生（abhyudaya，更好的轉生）及決定勝道（niḥsaraṇa，解脫之道）。如果這樣，為什麼一個世界中沒有兩位如來同時出現呢？因為沒有用處。意思是，一個世界中，一位佛陀就足以饒益一切眾生。又因為願力。意思是，諸如來作為菩薩時，先發誓願，愿我當在沒有救護者的地方
【English Translation】 English version Then, I have personally heard and held from the Blessed One (Bhagavan, the Buddha): In a place without location, without position, neither before nor after, there are two Tathāgata Arhat Samyaksaṃbuddhas (a title of the Buddha) appearing in the world. In a place with location and position, there is only one Tathāgata. If so, why does the Brahma King Sutra say, 'I now, in this three-thousand-great-thousand world, attain unimpeded movement'? That has a hidden meaning. What is the hidden meaning? It means that if the Blessed One does not initiate effort (prayoga), He can only see this three-thousand-great-thousand world. If the Blessed One initiates effort, boundless worlds are all within the realm of the Buddha's eye (buddha-cakṣus). The divine ear (divya-śrotra) and other supernormal powers should be understood in the same way. Some teachers of other schools say that there are also Buddhas appearing in other worlds. Why? Because there are many Bodhisattvas (bodhisattva, a practitioner seeking enlightenment) now jointly cultivating the accumulations for enlightenment (bodhi-saṃbhāra). One world at one time may not have many Buddhas, but what reason can prevent multiple worlds from having multiple Buddhas? Therefore, in boundless space, there are countless Buddhas appearing. If there is only one Buddha, even if He dwells for one kalpa (kalpa, an extremely long unit of time), He still cannot completely accomplish the Buddha's work for one world. How much less can the short lifespan of humans benefit boundless beings? However, sentient beings reside in boundless space, and their times, places, and natures have boundless differences. The Buddha should universally observe these sentient beings, and at the appropriate time and place, sentient beings should be able to see the Blessed One. The Buddha then manifests supernormal powers and teaches the Dharma according to their needs, so that their faults that have not yet arisen will not arise, and those that have already arisen can be cut off. He enables their merits that have not yet arisen to arise, and those that have already arisen to be perfected. How can one Buddha accomplish all these things simultaneously? Therefore, there must be multiple Buddhas at the same time. However, their citation of 'In a place without location, without position, neither before nor after, there are two Tathagatas appearing in the world,' etc., should be jointly considered and chosen. Is this statement referring to one world or multiple worlds? If it refers to multiple worlds, then the Universal Monarch (cakravartin, a world-ruling monarch) should also not exist in other worlds, because, like the Buddha, it prevents simultaneous birth. If it is allowed that the Universal Monarch exists in other worlds, why not allow Buddhas in other worlds? The Buddha's appearance in the world has auspicious blessings. What fault is there in having multiple Buddhas in multiple worlds that needs to be prevented? It means that in multiple worlds, the Buddhas appear simultaneously, which can benefit countless sentient beings, enabling them to attain higher rebirth (abhyudaya) and the definite path to liberation (niḥsaraṇa). If so, why do two Tathagatas not appear simultaneously in one world? Because it is useless. It means that in one world, one Buddha is sufficient to benefit all sentient beings. Also, because of vows. It means that when the Tathagatas were Bodhisattvas, they first made vows, 'May I be in a place where there is no protector.'
無依盲闇界中成等正覺。利益安樂一切有情。為救為依為眼為導。又令敬重故。謂一界中唯有一如來便深敬重。又令速行故。謂令如是知一切智尊甚為難遇。彼所立教應速修行勿般涅槃。或往余處。便令我等無救無依。故一界中無二佛現。如是所說四種輪王威定諸方亦有差別。謂金輪者諸小國王各自來迎作如是請。我等國土寬廣豐饒。安隱富樂多諸人眾。唯愿天尊親垂教敕。我等皆是天尊翼從。若銀輪王自往彼土。威嚴近至彼方臣伏。若銅輪王至彼國已。宣威競德彼方推勝。若鐵輪王亦至彼國。現威列陣克勝便止。一切輪王皆無傷害。令伏得勝已各安其所居。勸化令修十善業道。故輪王死定得生天。經說輪王出現於世便有七寶出現世間。其七者何。一者輪寶。二者象寶。三者馬寶。四者珠寶。五者女寶。六者主藏臣寶。七者主兵臣寶。像等五寶有情數攝。如何他業生他有情。非他有情從他業起。然由先造互相屬業。于中若一稟自業生。余亦俱時乘自業起。如是所說諸轉輪王。非唯有七寶與余王別。亦有三十二大士相殊。若爾輪王與佛何異。佛大士相處正明圓。王相不然故有差別。劫初人眾為有王無。頌曰。
劫初如色天 后漸增貪味 由墮貯賊起 為防雇守田
論曰。劫初時人皆如色界。故契經說。
【現代漢語翻譯】 現代漢語譯本 于無所依、盲昧無知的世界中成就正等正覺（Sammasambuddha，完全覺醒的佛陀）。爲了利益和安樂一切有情（sentient beings，具有情識的生命），作為他們的救護者、依靠者、眼睛和引導者。又爲了使眾生敬重佛法，所以說一個世界中只有一位如來（Tathagata，佛陀的稱號）出現，這樣才能使眾生深切地敬重佛陀。又爲了使眾生迅速修行，所以要讓他們知道一切智者（Omniscient One，佛陀）非常難得遇到，佛陀所建立的教法應該迅速修行，不要等到佛陀般涅槃（Parinirvana，佛陀的圓寂）或者前往其他地方，那樣就會使我們失去救護和依靠。所以一個世界中不會有兩位佛陀同時出現。像這樣所說的四種轉輪王（Cakravartin，統治世界的理想君主），他們的威德安定四方也有差別。金輪王（Golden Wheel-Turning King）出現時，各個小國王會親自來迎接，並這樣請求：『我們的國土寬廣豐饒，安穩富樂，人口眾多，只希望天尊（Lord，對轉輪王的尊稱）親自垂教敕令，我們都是天尊的臣屬。』銀輪王（Silver Wheel-Turning King）則會親自前往那些國家，以威嚴使他們臣服。銅輪王（Bronze Wheel-Turning King）到達那些國家后，會宣揚威德，與他們競爭德行，使他們推崇自己的勝德。鐵輪王（Iron Wheel-Turning King）也會到達那些國家，展示威力，列兵佈陣，戰勝他們后便停止。所有的轉輪王都不會傷害他人，讓他們臣服並獲得勝利后，就讓他們安居在自己的地方，勸導他們修習十善業道（Ten Virtuous Actions）。所以轉輪王死後必定能生天。經典上說，轉輪王出現於世，就會有七寶（Seven Treasures）出現於世間。這七寶是什麼呢？一是輪寶（Wheel Treasure），二是象寶（Elephant Treasure），三是馬寶（Horse Treasure），四是珠寶（Jewel Treasure），五是女寶（Woman Treasure），六是主藏臣寶（Treasurer Treasure），七是主兵臣寶（Military General Treasure）。像等五寶屬於有情眾生，為什麼他人的業會生出他人的有情呢？不是他人的有情從他人的業中產生，而是由於先前造作了互相相關的業，其中如果一個有情憑藉自己的業而生，其餘的也會同時憑藉自己的業而生。像這樣所說的各位轉輪王，不僅僅是有七寶與其他的國王不同，還有三十二大丈夫相（Thirty-two Major Marks）的殊勝。如果這樣，那麼轉輪王與佛陀有什麼不同呢？佛陀的三十二大丈夫相端正、光明、圓滿，轉輪王的相則不然，所以有差別。劫初的時候，人類是有國王還是沒有國王呢？頌文說： 『劫初如色天，后漸增貪味，由墮貯賊起，為防雇守田。』 論述說：劫初的時候，人們都像色界天人（Realms of Form Gods）一樣。所以契經（Sutra，佛經）中說。
【English Translation】 English version Achieving complete and perfect enlightenment (Sammasambuddha) in a world of dependence, blindness, and darkness. To benefit and bring happiness to all sentient beings, as their savior, refuge, eye, and guide. Furthermore, to inspire reverence, it is said that there is only one Tathagata (Buddha's title) in a world, so that beings deeply respect the Buddha. Also, to encourage swift practice, beings should know that the Omniscient One (Buddha) is extremely rare to encounter, and the teachings established by the Buddha should be practiced quickly, lest the Buddha enter Parinirvana (Buddha's passing away) or go elsewhere, leaving us without salvation or refuge. Therefore, two Buddhas do not appear simultaneously in one world. As such, the four types of Wheel-Turning Kings (Cakravartin), whose majestic virtue stabilizes the four directions, also have differences. When a Golden Wheel-Turning King appears, the various small kings personally come to greet him and request: 'Our lands are vast and fertile, peaceful and prosperous, with many people. We only hope that the Lord (title for the Wheel-Turning King) will personally bestow teachings and commands, and we are all subjects of the Lord.' A Silver Wheel-Turning King personally goes to those countries, subduing them with his majesty. A Bronze Wheel-Turning King, upon arriving in those countries, proclaims his majestic virtue and competes with them in virtue, causing them to admire his superior virtue. An Iron Wheel-Turning King also arrives in those countries, displaying his power, arraying his troops, and ceasing after defeating them. All Wheel-Turning Kings do not harm others, allowing them to submit and gain victory, then letting them dwell peacefully in their own places, exhorting them to cultivate the Ten Virtuous Actions. Therefore, a Wheel-Turning King is certain to be reborn in the heavens after death. The scriptures say that when a Wheel-Turning King appears in the world, the Seven Treasures appear in the world. What are these seven treasures? First, the Wheel Treasure; second, the Elephant Treasure; third, the Horse Treasure; fourth, the Jewel Treasure; fifth, the Woman Treasure; sixth, the Treasurer Treasure; seventh, the Military General Treasure. The elephant and the other five treasures are sentient beings. Why does the karma of others produce the sentient beings of others? It is not that the sentient beings of others arise from the karma of others, but rather because they previously created mutually related karma. If one sentient being is born by virtue of their own karma, the others also arise simultaneously by virtue of their own karma. As such, the various Wheel-Turning Kings mentioned are not only different from other kings in having the Seven Treasures, but also have the distinction of the Thirty-two Major Marks. If so, what is the difference between a Wheel-Turning King and a Buddha? The Buddha's Thirty-two Major Marks are upright, radiant, and complete, while the marks of a Wheel-Turning King are not, so there is a difference. In the beginning of the kalpa (cosmic cycle), did humans have a king or not? The verse says: 『In the beginning of the kalpa, like the Gods of the Realm of Form, later gradually increasing in greed for taste, due to falling into hoarding, thieves arose, to prevent this, they hired guards to protect the fields.』 The treatise says: In the beginning of the kalpa, people were all like the Gods of the Realm of Form. Therefore, the Sutra (Buddhist scripture) says.
劫初時人有色意成。肢體圓滿諸根無缺。形色端嚴身帶光明。騰空自在飲食喜樂長壽久住。有如是類地味漸生。其味甘美其香郁馥。時有一人稟性耽味。嗅香起愛取嘗便食。餘人隨學競取食之。爾時方名初受段食。資段食故身漸堅重。光明隱沒黑闇便生。日月眾星從茲出現。由漸耽味地味便隱。從斯復有地皮餅生。競耽食之。地餅復隱。爾時復有林藤出現。競耽食故林藤復隱。有非耕種香稻自生。眾共取之以充所食。此食粗故殘穢在身為欲蠲除便生二道。因斯遂有男女根生。由二根殊形相亦異。宿習力故便相瞻視。因此遂生非理作意。欲貪鬼魅惑亂身心。失意猖狂行非梵行。人中欲鬼初發此時。爾時諸人隨食早晚隨取香稻無所貯積。后時有人稟性懶惰。長取香稻貯擬后食。餘人隨學漸多停貯。由此于稻生我所心。各縱貪情多收無厭。故隨收處無復再生。遂共分田慮防遠盡。於己田分生吝護心。於他分田有懷侵奪。劫盜過起始於此時。為欲遮防共聚詳議。銓量眾內一有德人。各以所收六分之一。雇令防護封為田主。因斯故立剎帝利名。大眾欽承恩流率土。故複名大三末多王。自後諸王此王為首。時人或有情厭居家。樂在空閑精修戒行。因斯故得婆羅門名。后時有王貪吝財物。不能均給國土人民。故貧匱人多行賊事。王為
【現代漢語翻譯】 現代漢語譯本 在最初的劫時，人們由色和意念而生。他們的肢體圓滿，諸根沒有殘缺。形貌端正莊嚴，身上帶有光明。他們能夠騰空飛行，自由自在，以喜樂為食物，壽命很長，長久地居住著。 像這樣的人們，隨著時間的推移，地上漸漸生出一種叫做地味的東西。它的味道甘甜美好，香氣濃郁芬芳。當時有一個人天生就喜歡品嚐味道，聞到香味就生起愛戀之心，於是取來品嚐並食用。其他人也跟著學習，爭相取食。這時才開始有了『段食』（指以固體食物為營養來源）的說法。因為食用段食的緣故，身體漸漸變得堅硬沉重，光明也隱沒消失，黑暗便產生了。日月星辰也是從這個時候開始出現的。由於人們漸漸貪戀地味的滋味，地味便消失了。之後又出現了地皮餅，人們爭相食用，地皮餅也消失了。那時又出現了林藤，人們因為爭相食用，林藤也消失了。有一種無需耕種的香稻自然生長出來，大家一起採摘來充當食物。因為這種食物比較粗糙，身體里產生了殘渣污穢，爲了清除這些污穢，便生出了大小便二道。因此就有了男女的性器官產生。由於男女器官的差異，外形也變得不同。由於過去世的習氣作用，男女之間便互相觀看。因此就產生了不如理的作意（不正當的想法）。慾望和貪念像鬼魅一樣迷惑擾亂身心，使人失去理智，行為瘋狂，做出不正當的行為。人間的欲鬼最初就是在這個時候出現的。 那時的人們，隨著吃飯時間的早晚，隨意地採摘香稻，沒有儲存積蓄。後來，有人天性懶惰，一次採摘很多的香稻，儲存起來準備以後食用。其他人也跟著學習，漸漸地儲存的越來越多。因此，人們對香稻產生了『我所有』的執著。各自放縱貪婪的情緒，多多地收割，沒有滿足的時候。所以，隨著人們的收割，香稻便不再生長。於是大家共同劃分田地，考慮防備香稻耗盡。對於自己田地裡的那份，生起了吝嗇和守護的心；對於別人田地裡的那份，則懷有侵佔掠奪的想法。劫掠偷盜的過失，就是從這個時候開始的。爲了遮蔽防範，大家聚集在一起商議，推選出一個有德行的人，各自拿出所收香稻的六分之一，僱傭他來防護，封他為田主。因此就有了『剎帝利』（Kshatriya，古印度社會中的統治階級）這個名稱。大眾欽佩順從，恩澤流佈到整個國土，所以又稱他為『大三末多王』（Mahasammata，大眾推舉的國王）。 自此之後，各個國王都以這位國王為首。當時有人厭倦居家生活，喜歡在空閑的地方精進修行戒律，因此就有了『婆羅門』（Brahmana，古印度社會中的祭司階級）這個名稱。後來，有的國王貪婪吝嗇財物，不能平均地供給國土人民，所以貧困的人很多，就做起了盜賊的事情。國王爲了……
【English Translation】 English version In the beginning of the kalpa (aeon), beings were born from the realm of light and mind. Their bodies were complete, with all faculties intact. Their forms were beautiful and radiant, and they possessed their own light. They could fly freely, lived joyfully on the food of bliss, and enjoyed long lives. As time passed, a substance called 'earth-flavor' gradually appeared on the earth. It was sweet and delicious, with a fragrant aroma. One being, naturally inclined to savor flavors, smelled the fragrance and developed a liking for it. He took some and ate it. Others followed his example and competed to eat it. At that time, the term 'taking solid food' (段食) was first used. Because of consuming solid food, their bodies gradually became heavier and more solid, and their inherent light faded, giving rise to darkness. The sun, moon, and stars appeared from that time onward. Due to their increasing attachment to the taste of earth-flavor, it disappeared. Then, 'earth-cakes' appeared, which they eagerly consumed, but these also disappeared. Next, forest vines appeared, but these too vanished due to their excessive consumption. Uncultivated fragrant rice grew naturally, and they all gathered it for food. Because this food was coarse, waste accumulated in their bodies, and to eliminate it, two passages (for excretion) developed. Consequently, male and female organs arose. Due to the differences in these organs, their appearances also became distinct. Due to the force of past habits, they began to gaze at each other. This led to the arising of improper thoughts. Desire and greed, like demons, deluded and disturbed their minds, causing them to lose their senses and act wildly, engaging in unchaste conduct. The 'desire-demon' (欲鬼) first manifested among humans at this time. At that time, people would gather fragrant rice whenever they were hungry, without storing any. Later, some beings, being lazy, gathered large amounts of fragrant rice and stored it for later consumption. Others followed their example, and gradually more and more was stored. As a result, they developed a sense of 'mine' (我所) towards the fragrant rice. Each indulged their greed, harvesting more and more without satisfaction. Consequently, the rice no longer grew where it was harvested. They then divided the land and worried about the rice running out. They developed a sense of stinginess and protectiveness towards their own share of land, and harbored thoughts of encroachment and plunder towards the shares of others. The fault of robbery and theft began at this time. To prevent this, they gathered together and discussed the matter, selecting a virtuous person from among themselves. Each contributed one-sixth of their harvested rice to hire him to protect the land, and they appointed him as the 'lord of the fields'. Thus, the name 'Kshatriya' (剎帝利, the warrior/ruling class in ancient India) was established. The masses respected and obeyed him, and his grace flowed throughout the land, so he was also called 'Mahasammata' (大三末多王, the Great Elect King). After this, all subsequent kings took this king as their leader. At that time, some people grew weary of household life and enjoyed diligently practicing precepts in secluded places, and thus the name 'Brahmana' (婆羅門, the priestly class in ancient India) arose. Later, some kings were greedy and stingy with their wealth, and could not provide equally for the people of their land, so many poor people became thieves. The king, in order to...
禁止行輕重罰。為殺害業始於此時。時有罪人心怖刑罰。覆藏其過異想發言。虛誑語生此時為首。于劫減位有小三災。其相云何。頌曰。
業道增壽減 至十三災現 刀疾饑如次 七日月年止
論曰。從諸有情起虛誑語。諸惡業道後後轉增。故此洲人壽量漸減。乃至極十小三災現。故諸災患二法為本。一耽美食。二性懶惰。此小三災中劫末起。三災者。一刀兵二疾疫。三饑饉。謂中劫末十歲時。人為非法貪染污相續。不平等愛映蔽其心。邪法縈纏瞋毒增上。相見便起猛利害心。如今獵師見野禽獸。隨手所執皆成利刀。各逞兇狂互相殘害。又中劫末十歲時人。由具如前諸過失故。非人吐毒疾疫流行。遇輒命終難可救療。又中劫末十歲時人。亦具如前諸過失故。天龍忿責不降甘雨。由是世間久遭饑饉。既無支濟多分命終。是故說言。由饑饉故便有聚集白骨運籌。由二種因名有聚集。一人聚集。謂彼時人由極饑羸聚集而死。二種聚集。謂彼時人為益後人輟其所食置於小篋擬為種子。故饑饉時名有聚集。言有白骨亦由二因。一彼時人身形枯燥命終未久白骨便現。二彼時人饑饉所逼聚集白骨煎汁飲之。有運籌言亦二因故。一由糧少行籌食之。謂一家中從長至幼隨籌至日得少粗餐。二謂以籌挑故場蘊。得少穀粒多
【現代漢語翻譯】 現代漢語譯本：禁止輕微的罪行施以重罰。殺害的惡業從這個時候開始。當時有罪的人因為害怕刑罰，就掩蓋自己的過錯，胡思亂想，說虛假不實的話，這種行為從這個時候開始出現。在劫衰減的階段，會出現小三災。它們的徵兆是什麼呢？頌詞說： 『惡業之道增長，壽命減少，到十三時災難顯現，依次是刀兵、疾疫、饑饉，持續七日、七個月、七年。』 論述說：由於眾生開始說虛妄不實的話，各種惡業之道越來越增長。因此，這個洲（ Jambudvipa 贍部洲）的人的壽命逐漸減少，乃至最終出現極端的十歲，小三災也隨之顯現。所以，各種災禍的根本在於兩種因素：一是貪圖美食，二是天性懶惰。這些小三災在中劫的末期發生。三災指的是：一、刀兵；二、疾疫；三、饑饉。所謂中劫末期，人們在十歲的時候，因為非法的貪婪和污染相續不斷，不平等的愛矇蔽了他們的心，邪惡的法纏繞，嗔恨和毒害日益增長，（人們）相見就生起猛烈的加害之心，就像獵人看見野獸一樣。隨手拿到的東西都變成了鋒利的刀，各自逞兇鬥狠，互相殘害。又在中劫末期，人們在十歲的時候，由於具備了前面所說的各種過失，非人（指鬼神等）吐出毒氣，導致疾疫流行，遇到的人很快就會死亡，難以救治。又在中劫末期，人們在十歲的時候，也具備了前面所說的各種過失，天龍憤怒責怪，不降下甘甜的雨水。因此，世間長期遭受饑荒，因為沒有食物的供給，大部分人都會死亡。所以說，因為饑饉的緣故，就有了聚集白骨和運籌的情況。之所以說『聚集』，有兩種原因：一是人的聚集，指的是當時的人因為極度飢餓虛弱而聚集在一起死亡。二是物（食物）的聚集，指的是當時的人爲了幫助後人，節省下自己所吃的食物，放在小竹筐里，打算作為種子。所以饑饉的時候，才說有『聚集』。說『有白骨』，也有兩種原因：一是當時的人身形枯槁，死亡后不久白骨就顯露出來。二是當時的人被飢餓所逼迫，聚集白骨煮汁來飲用。說『運籌』也有兩種原因：一是因為糧食太少，用籌碼來分配食物。指的是一家之中，從年長到年幼，按照籌碼的順序，在特定的日子才能得到少量的粗糙食物。二是用籌碼來挑揀廢棄的穀場，從中得到少量的穀粒。
【English Translation】 English version: It is forbidden to punish minor offenses with severe penalties. The karma of killing begins at this time. At that time, criminals, fearing punishment, conceal their faults, engage in wild thoughts, and utter false and deceptive words, which begin at this time. During the period of decline of the kalpa (aeon), there will be the three minor calamities. What are their signs? The verse says: 'As the paths of evil karma increase and lifespan decreases, the thirteen calamities appear. In order, they are warfare, disease, and famine, lasting seven days, seven months, and seven years respectively.' The treatise says: Because sentient beings begin to speak falsely, the various paths of evil karma increase more and more. Therefore, the lifespan of people in this continent (Jambudvipa) gradually decreases, until the extreme of ten years, and the three minor calamities also appear. Therefore, the root of all disasters lies in two factors: one is being greedy for delicious food, and the other is being naturally lazy. These three minor calamities occur at the end of the intermediate kalpa. The three calamities refer to: 1. Warfare; 2. Disease; 3. Famine. It is said that at the end of the intermediate kalpa, when people are ten years old, because of the continuous illegal greed and defilement, unequal love obscures their minds, evil dharmas entangle them, and hatred and poison increase, (people) develop intense intentions to harm each other upon meeting, just like hunters seeing wild animals. Whatever they hold in their hands becomes a sharp knife, and they compete fiercely, harming each other. Also, at the end of the intermediate kalpa, when people are ten years old, because they possess the various faults mentioned earlier, non-humans (referring to ghosts and spirits, etc.) emit poisonous gas, causing epidemics to spread, and those who encounter them die quickly and are difficult to cure. Also, at the end of the intermediate kalpa, when people are ten years old, they also possess the various faults mentioned earlier, and the nagas (dragons) are angry and blame them, and do not send down sweet rain. Therefore, the world suffers from famine for a long time, and because there is no food supply, most people die. Therefore, it is said that because of famine, there is the gathering of white bones and the use of counting sticks. The reason for saying 'gathering' is twofold: one is the gathering of people, referring to the fact that people at that time gathered together and died because of extreme hunger and weakness. The second is the gathering of things (food), referring to the fact that people at that time saved the food they ate in order to help future generations, placing it in small bamboo baskets, intending to use it as seeds. Therefore, it is said that there is 'gathering' during famine. The saying 'there are white bones' also has two reasons: one is that the bodies of people at that time were withered and dry, and the white bones appeared soon after death. The second is that people at that time were forced by hunger to gather white bones and boil them into juice to drink. The saying 'using counting sticks' also has two reasons: one is because there is too little grain, so counting sticks are used to distribute food. This refers to the fact that in a family, from the eldest to the youngest, according to the order of the counting sticks, they can only get a small amount of coarse food on specific days. The second is to pick through abandoned grain fields with counting sticks, and obtain a small amount of grain.
用水煎。分共飲之以濟余命。然有至教說治彼方。謂若有能一晝一夜持不殺戒。于未來生決定不逢刀兵災起。若能以一訶梨怛雞。起殷凈心奉施僧眾。于當來世決定不逢疾疫災起。若有能以一摶之食起殷凈心奉施僧眾。于當來世決定不逢饑饉災起。此三災起各經幾時。刀兵災起極唯七日。疾疫災起七月七日。饑饉七年七月七日。度此便止。人壽漸增。東西二洲有似災起。謂瞋增盛身力羸劣。數加飢渴。北洲總無。前說火災焚燒世界。余災亦爾。如應當知。何者為余。今當具辯。頌曰。
三災火水風 上三定為頂 如次內災等 四無不動故 然彼器非常 情俱生滅故 要七火一水 七水火后風
論曰。此大三災逼有情類。令舍下地集上天中。初火災興由七日現。次水災起由雨霖淫。后風災生由風相擊。此三災力壞器世間。乃至極微亦無餘在。一類外道執極微常。彼謂。爾時余極微在。何緣彼執猶有餘極微。勿后粗事生無種子故。豈不前說。由諸有情業所生風能為種子。或此即以前災頂風為緣。引生風為種子。又化地部契經中言。風從他方飄種來此。雖爾不許芽等生時是種等因親所引起。若爾芽等從何而生。從自分生。如是自分復從自分。展轉乃至最細有分從極微生。于芽等生中種等有何力。除
【現代漢語翻譯】 現代漢語譯本：用水煎藥，分給大家一起喝，以維持殘餘的生命。然而有至高的教義宣說治理這些災難的方法。說如果有人能夠一晝夜持守不殺生戒，在未來的生命中，必定不會遭遇刀兵災禍的發生。如果有人能夠以一個訶梨怛雞（訶梨勒果，一種藥用植物）懷著殷重清凈的心奉獻給僧眾，在未來的世間，必定不會遭遇疾病瘟疫的發生。如果有人能夠以一團食物，懷著殷重清凈的心奉獻給僧眾，在未來的世間，必定不會遭遇飢餓災荒的發生。這三種災難各自持續多久呢？刀兵災禍的發生最多隻有七天。疾病瘟疫的發生是七個月零七天。飢餓災荒是七年零七個月。度過這些時間就會停止，人類的壽命也會逐漸增長。東勝身洲和西牛賀洲有類似的災難發生，指的是嗔恨心增長旺盛，身體虛弱衰敗，經常遭受飢餓乾渴。而北俱盧洲完全沒有這些災難。之前所說的火災焚燒世界，其餘的災難也是如此，應當如實知曉。哪些是其餘的災難呢？現在應當詳細辨別。頌文說： 『三種災難火、水、風，最上三禪定為頂；如其次第內災等，四禪、無想不動故。』 『然而這些器世間非常，有情眾生俱生俱滅的緣故；需要七次火災一次水災，七次水災之後是火災和風災。』 論述說：這三大災難逼迫有情眾生，讓他們捨棄地獄而聚集到上界天中。最初的火災興起，是由於七個太陽出現。其次的水災興起，是由於連綿不斷的降雨。最後的風災產生，是由於風相互衝擊。這三種災難的力量摧毀器世間，乃至極微細的物質也沒有剩餘存在。有一類外道執著于極微是常住不變的。他們認為，那時還有剩餘的極微存在。為什麼他們堅持認為還有剩餘的極微呢？爲了避免後來的粗大事物產生時沒有種子。難道不是之前說過，由諸有情的業力所產生的風能夠作為種子嗎？或者這可以以前面的災難頂上的風作為緣，引生風作為種子。又有化地部的契經中說，風從其他地方飄來種子到這裡。即使這樣，也不允許芽等生起時是種子等因親身引起的。如果這樣，芽等從哪裡產生呢？從自己的本性產生。這樣自己的本性又從自己的本性產生，輾轉乃至最細微的有分從極微產生。在芽等生起中，種子等有什麼力量呢？除了
【English Translation】 English version: Boil it in water, divide it among everyone to drink, in order to sustain the remaining life. However, there is a supreme teaching that speaks of governing those calamities. It says that if someone can uphold the precept of not killing for one day and one night, in future lives, they will definitely not encounter the outbreak of war and weapons. If someone can offer a single Haritaki (Haritaki fruit, a medicinal plant) to the Sangha (community of monks) with a sincere and pure heart, in future worlds, they will definitely not encounter the outbreak of disease and pestilence. If someone can offer a handful of food to the Sangha with a sincere and pure heart, in future worlds, they will definitely not encounter the outbreak of famine and starvation. How long do these three calamities each last? The outbreak of war and weapons lasts for a maximum of only seven days. The outbreak of disease and pestilence lasts for seven months and seven days. The famine and starvation lasts for seven years and seven months. Passing through these times will stop the calamities, and human lifespan will gradually increase. The East Purvavideha (East Continent) and West Godaniya (West Continent) have similar calamities occurring, referring to the increase and flourishing of anger, the weakening and decline of physical strength, and frequent suffering from hunger and thirst. But the Uttarakuru (North Continent) completely lacks these calamities. The previously mentioned fire calamity that burns the world, the remaining calamities are also like that, and should be known as they truly are. What are the remaining calamities? Now they should be distinguished in detail. The verse says: 'The three calamities of fire, water, and wind, the highest three Dhyanas (meditative states) are the peak; in order, the internal calamities, etc., the fourth Dhyana and non-thought are unmoving.' 'However, those vessel worlds are impermanent, because sentient beings are born and die together; it requires seven fire calamities and one water calamity, after seven water calamities, there are fire and wind calamities.' The treatise says: These three great calamities force sentient beings to abandon the lower realms and gather in the upper heavens. The initial fire calamity arises because seven suns appear. The subsequent water calamity arises because of continuous and excessive rainfall. The final wind calamity arises because of winds colliding with each other. The power of these three calamities destroys the vessel world, and even the most subtle matter does not remain. One type of heretic clings to the idea that the ultimate particles are permanent. They believe that at that time there are remaining ultimate particles. Why do they insist that there are remaining ultimate particles? In order to avoid the later coarse things arising without seeds. Wasn't it said before that the wind produced by the karma of sentient beings can serve as seeds? Or this can take the wind on top of the previous calamity as a condition, inducing the wind to arise as seeds. Also, in the Agama (scriptures) of the Sarvastivadins (a Buddhist school), it says that the wind blows seeds from other places to here. Even so, it is not allowed that when sprouts etc. arise, the seed etc. are directly caused by the cause. If so, where do sprouts etc. arise from? From their own nature. Thus, one's own nature arises from one's own nature, turning until the most subtle division arises from the ultimate particles. In the arising of sprouts etc., what power do seeds etc. have? Except for
能引集芽等極微種等更無生芽等力。何緣定作如是執耶。從異類生定不應理。不應何理。應無定故。功能定故無不定失。如聲熟變等從異類定生。德法有殊。實法不爾。現見實法唯從同類生。如藤生枝及縷生衣等。此非應理。非理者何。引不極成為能立故。今此所引何不極成。非許藤枝縷衣別故。即藤縷合安布不同得枝衣名。如蟻行等。云何知爾。一縷閤中曾不得衣。唯得縷故。有誰為障令不得衣。若一縷中無全衣轉。則應一縷上有衣分無衣。應許全衣唯集諸分。非更別有有分名衣。又如何知衣分異縷。若謂衣要待多所依合。于唯多經合應亦得衣。或應畢竟無得衣理。中及余邊不對根故。若謂漸次皆可對根。則應眼身唯得諸分。不應說彼得有分衣故。即于諸分漸次了別。總起有分覺。如旋火輪。謂若離縷異色類業衣色等三不可得故。若錦衣上色等屬衣。則應許實從異類起。一一縷色等無種種異故。或於一分無異色等邊應不見衣。由彼顯衣故。或即彼分應見異色等。以衣必有異色等相故。彼許有分體唯是一而有種種色類業殊。審有如斯甚為靈異。又於一火光明界中。遠近不同燒照有異。觸色差別應不得成。各別極微雖越根境而共聚集可現根證。如彼所宗合能生果。或如眼等合能發識。又如翳目視散發時。若多相鄰彼則能
【現代漢語翻譯】 現代漢語譯本 能引生集合的芽等極微（最小的物質單位）種類等，更沒有產生芽等的力量。是什麼原因讓你如此斷定呢？從不同種類產生，一定是不合道理的。什麼道理不合？因為沒有確定性。如果說功能是確定的，那就沒有不確定的過失。比如聲音、成熟的變化等，是從不同種類確定的產生。德法（性質和法則）有所不同，實法（真實存在的法）不是這樣。現在看到實法只能從同類產生，比如藤蔓生出枝條，線縷織成衣服等。這不合道理。什麼不合道理？因為所引用的例子不具有普遍的成立性，不能作為論證的依據。現在這裡引用的例子，為什麼不具有普遍的成立性呢？因為不承認藤蔓和枝條、線縷和衣服是不同的。只是藤蔓和線縷的組合、排列不同，才有了枝條和衣服的名稱，就像螞蟻的行列一樣。怎麼知道是這樣的呢？因為在一根線縷的組合中，從來沒有得到衣服，只能得到線縷。有誰阻礙了它，讓它不能得到衣服呢？如果在一根線縷中沒有完整的衣服的轉變，那麼應該在一根線縷上有衣服的組成部分，但沒有衣服。應該承認完整的衣服只是集合了各個組成部分，而不是另外有一個叫做衣服的有組成部分的東西。又怎麼知道衣服的組成部分不同於線縷呢？如果說衣服一定要依靠多個所依（依靠的對象）的組合，那麼在只有多個經線緯線的組合中，也應該得到衣服。或者應該根本沒有得到衣服的道理。因為中間和邊緣不對根（不符合感官）。如果說逐漸地都可以對根，那麼眼睛和身體應該只能得到各個組成部分，不應該說它們得到了有組成部分的衣服。只是對於各個組成部分逐漸地了別，總體上產生有組成部分的覺知，就像旋轉的火輪一樣。如果離開線縷，顏色、種類、作用、衣服的顏色等三種是不可得的。如果錦緞衣服上的顏色等屬於衣服，那麼應該承認實法是從不同種類產生的。因為每一根線縷的顏色等沒有種種不同。或者在一部分沒有不同顏色等的情況下，應該看不見衣服，因為它們顯示了衣服。或者應該在那一部分看見不同的顏色等，因為衣服必定有不同的顏色等相。他們承認有組成部分的本體只是一個，卻有種種顏色、種類、作用的差別，仔細想想真是非常神奇。又在一團火焰的光明界中，遠近不同，燃燒和照耀也有不同，觸覺和顏色的差別應該不能成立。各個極微雖然超出了感官的範圍，但共同聚集可以被感官證實，就像他們所宗的組合能夠產生結果，或者像眼睛等組合能夠引發意識。又像眼睛被遮蔽時看散開的頭髮，如果很多頭髮相鄰，那麼就能...
【English Translation】 English version The aggregated species of subtle particles like sprouts, etc., do not have the power to produce sprouts, etc. What reason do you have for making such a determination? Production from a different species is certainly unreasonable. What reason is unreasonable? Because there is no certainty. If the function is fixed, there is no fault of uncertainty. For example, sound, ripening changes, etc., are definitely produced from different species. Qualities and laws are different; real entities are not like that. Now we see that real entities are only produced from the same species, such as vines producing branches and threads producing clothes, etc. This is not reasonable. What is unreasonable? Because the cited example is not universally established and cannot be used as a basis for argument. Why is the example cited here not universally established? Because it is not admitted that vines and branches, threads and clothes are different. Only the combination and arrangement of vines and threads are different, and then the names of branches and clothes are obtained, just like the lines of ants. How do we know this is the case? Because in the combination of a single thread, clothes are never obtained, only threads are obtained. Who is hindering it, preventing it from obtaining clothes? If there is no complete transformation of clothes in a single thread, then there should be parts of clothes on a single thread, but no clothes. It should be admitted that complete clothes are only the collection of various parts, and there is no other thing called clothes that has parts. Also, how do we know that the parts of clothes are different from threads? If it is said that clothes must rely on the combination of multiple substrates, then clothes should also be obtained in the combination of only multiple warps and wefts. Or there should be no reason to obtain clothes at all. Because the middle and the edges do not correspond to the senses. If it is said that gradually everything can correspond to the senses, then the eyes and the body should only obtain the various parts, and it should not be said that they have obtained clothes with parts. It is only through gradually distinguishing the various parts that a perception of having parts arises in general, like a rotating fire wheel. If we leave the thread, the color, species, function, and the color of the clothes are all unobtainable. If the color, etc., on brocade clothes belongs to the clothes, then it should be admitted that real entities are produced from different species. Because the color, etc., of each thread is not variously different. Or if there are no different colors, etc., in a part, the clothes should not be visible, because they reveal the clothes. Or different colors, etc., should be seen in that part, because clothes must have different color, etc., characteristics. They admit that the substance of the parts is only one, but there are differences in various colors, species, and functions. Thinking about it carefully, it is truly amazing. Also, in the realm of light of a flame, the burning and illumination are different at different distances, and the differences in touch and color should not be established. Although individual subtle particles exceed the scope of the senses, their common aggregation can be verified by the senses, just like the combination that they uphold can produce results, or like the combination of eyes, etc., can trigger consciousness. Also, like when the eyes are covered and looking at scattered hair, if many hairs are adjacent, then they can...
見。一一遠住便無見能。極微對根理亦應爾。又即於色等立極微名故。色等壞時極微亦壞。極微實攝。色等德收。異體不應定俱時滅。此二體別理必不然。以審觀時非離色等有別地等。故非體別。又彼宗中自許地等眼身所取寧異色觸。又燒毛㲲紅花等時。彼覺則無故。毛等覺但緣色等差別而起。熟變生時形量等故。猶如行伍記識瓶盆。若不觀形不記識故。誰當採錄愚類狂言。故對彼宗廣諍應止。此三災頂為在何處。第二靜慮為火災頂。此下為火所焚燒故。第三靜慮為水災頂。此下為水所浸爛故。第四靜慮為風災頂。此下為風所飄散故。隨何災上名彼災頂。何緣下三定遭火水風災。初二三定中內災等彼故。謂初靜慮尋伺為內災。能燒惱心等外火災故。第二靜慮喜受為內災。與輕安俱潤身如水故。遍身粗重由此皆除故。經說苦根第二靜慮滅。第三靜慮動息為內災。息亦是風。等外風炎故。若入此靜慮有如是內災。生此靜慮時遭是外災壞。何緣不立地亦為災。以器世間即是地故。但可火等與地相違。不可說言地還違地。第四靜慮何為外災。彼無外災。離內災故。由此佛說彼名不動。內外三災所不及故。有說。彼地有凈居天故。彼不遭諸災所壞。由彼不可生無色天。亦復不應更往余處。若爾彼地器應是常。不爾。與有情俱生俱
【現代漢語翻譯】 現代漢語譯本： 問：如果極遠的地方就無法看見，那麼極微（kalāpa，物質的最小單位）與根（indriya，感覺器官）相對，也應該是同樣的道理吧？而且，極微的名稱本來就是建立在色（rūpa，顏色、形狀等）之上的，所以當色等壞滅時，極微也應該隨之壞滅。極微是實體，色等是屬性，不同的實體不應該同時壞滅。認為這兩者是不同實體的說法，道理上肯定是不成立的。因為仔細觀察時，並沒有離開色等而存在的地等（pṛthivī，地界）等其他實體。所以它們不是不同的實體。而且，你們宗派自己也承認地等是可以被眼和身所感知的，難道它們與色和觸（spraṣṭavya，觸覺）不同嗎？還有，在燒毛、㲲（一種毛織物）、紅花等東西時，那種感覺就消失了。所以，對毛等的感知，只是緣於色等差別的產生。當成熟變化發生時，形狀、大小等也會改變，就像軍隊的行列、標記、瓶子、盆子一樣。如果不觀察形狀，就無法識別。誰會採納愚蠢之人的狂妄之言呢？所以，對於他們的宗派，應該停止廣泛的爭論。 這三災（tri-vidha āpad，三種災難：火災、水災、風災）的頂端在哪裡？第二靜慮（dhyāna，禪定）是火災的頂端，因為第二靜慮以下會被火焚燒。第三靜慮是水災的頂端，因為第三靜慮以下會被水浸泡腐爛。第四靜慮是風災的頂端，因為第四靜慮以下會被風吹散。隨哪種災難之上，就稱為那種災難的頂端。 為什麼下三禪定會遭遇火、水、風災呢？因為初禪、二禪、三禪中有內在的災難等同於外在的災難。也就是說，初靜慮的尋（vitarka，粗略的思考）、伺（vicāra，精細的思考）是內在的災難，能夠燒惱內心，等同於外在的火災。第二靜慮的喜受（prīti，喜悅的感受）是內在的災難，與輕安（praśrabdhi，身心的輕快安適）一起滋潤身體，就像水一樣。遍身的粗重由此都被去除。經中說，苦根（duḥkha-indriya，痛苦的感覺）在第二靜慮中滅除。第三靜慮的動息（呼吸）是內在的災難，呼吸也是一種風，等同於外在的風災。如果進入這些靜慮，就會有這樣的內在災難。當生到這些靜慮時，就會遭遇這些外在災難而壞滅。 為什麼不把地也立為一種災難呢？因為器世間（bhājana-loka，容納有情眾生的物質世界）就是地。只能說火等與地相違背，不能說地還與地相違背。 第四靜慮為什麼沒有外在的災難呢？因為它沒有外在的災難，遠離了內在的災難。因此，佛說它是不動的。內外三種災難都無法到達。有人說，那裡有凈居天（Śuddhāvāsa，色界天的最高層），所以它不會被各種災難所破壞。因為它不可能生到無色界天（ārūpya-dhātu，沒有物質的禪定境界），也不應該再往其他地方去。如果這樣，那麼那裡的器世間應該是常住的。不是這樣的，它與有情眾生一同生滅。
【English Translation】 English version: Question: If one cannot see things that are far away, shouldn't the same principle apply to kalāpas (the smallest units of matter) in relation to the indriyas (sense organs)? Moreover, the very name 'kalāpa' is based on rūpa (form, color, etc.), so when rūpa and the like are destroyed, shouldn't kalāpas also be destroyed along with them? Kalāpas are substances, and rūpa and the like are qualities. Different substances should not be destroyed simultaneously. The idea that these two are different substances is certainly not logically sound. Because when carefully observed, there are no separate pṛthivī (earth element) and other substances apart from rūpa and the like. Therefore, they are not different substances. Furthermore, your own school admits that pṛthivī and the like can be perceived by the eye and body. Are they different from rūpa and spraṣṭavya (tactile sensations)? Also, when burning hair, wool fabrics, red flowers, etc., that sensation disappears. Therefore, the perception of hair and the like arises only from the differences in rūpa and the like. When mature changes occur, shape, size, etc., also change, just like the rows of an army, markings, bottles, and pots. If one does not observe the shape, one cannot recognize it. Who would adopt the mad words of foolish people? Therefore, extensive debates with their school should cease. Where is the peak of these three disasters (tri-vidha āpad: fire, water, and wind)? The second dhyāna (meditative absorption) is the peak of the fire disaster, because everything below the second dhyāna is burned by fire. The third dhyāna is the peak of the water disaster, because everything below the third dhyāna is soaked and rotted by water. The fourth dhyāna is the peak of the wind disaster, because everything below the fourth dhyāna is scattered by wind. Whatever disaster is above, it is called the peak of that disaster. Why do the lower three dhyānas encounter fire, water, and wind disasters? Because the first, second, and third dhyānas have internal disasters that are equivalent to external disasters. That is, the vitarka (gross thought) and vicāra (subtle thought) of the first dhyāna are internal disasters, capable of burning and afflicting the mind, equivalent to external fire disasters. The prīti (joyful feeling) of the second dhyāna is an internal disaster, nourishing the body along with praśrabdhi (physical and mental ease), like water. The grossness throughout the body is thereby removed. The sūtra says that the duḥkha-indriya (feeling of suffering) is extinguished in the second dhyāna. The moving breath of the third dhyāna is an internal disaster. Breath is also a kind of wind, equivalent to external wind disasters. If one enters these dhyānas, there will be such internal disasters. When one is born into these dhyānas, one will encounter these external disasters and be destroyed. Why isn't earth also established as a disaster? Because the bhājana-loka (the material world that contains sentient beings) is earth. One can only say that fire and the like are contrary to earth; one cannot say that earth is contrary to earth. Why does the fourth dhyāna not have external disasters? Because it has no external disasters and is free from internal disasters. Therefore, the Buddha said that it is immovable. The three internal and external disasters cannot reach it. Some say that there are Śuddhāvāsa (Pure Abode) heavens there, so it is not destroyed by various disasters. Because it is impossible to be born into the ārūpya-dhātu (formless realm) and one should not go elsewhere. If so, then the bhājana-loka there should be permanent. It is not so; it arises and ceases together with sentient beings.
滅故。謂彼天處無總地形。但如眾星居處各別。有情于彼生時死時。所住天宮隨起隨滅。是故彼器體亦非常。所說三災云何次第。要先無間起七火災。其次定應一水災起。此後無間復七火災。度七火災。還有一水。如是乃至滿七水災。復七火災。后風災起。如是總有八七火災一七水災一風災起。何緣如是。由彼有情所修定因於上漸勝故。感身壽其量漸長。由是所居亦漸久住。由此善釋施設足文遍凈天壽六十四劫。
說一切有部俱舍論卷第十二 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷第十三
尊者世親造
三藏法師玄奘奉 詔譯
分別業品第四之一
如前所說有情世間及器世間各多差別。如是差別由誰而生。頌曰。
世別由業生 思及思所作 思即是意業 所作謂身語
論曰。非由一主先覺而生。但由有情業差別起。若爾何故。俱從業生鬱金栴檀等甚可愛樂。而內身形等與彼相違。以諸有情業類如是。若造雜業感內身形。於九瘡門常流不凈。為對治彼感外具生色香味觸甚可愛樂。諸天眾等造純凈業故彼所招二事俱妙。此所由業其體是何。謂心所思及思所作。故契經說。有二種業。一者思業。二思已業。思已業者謂思所作
【現代漢語翻譯】 現代漢語譯本：
滅亡。意思是那些天界沒有統一的地形，就像星星一樣各自居住在不同的地方。眾生在那些地方出生和死亡時，所居住的天宮也隨著生起和滅亡。因此，那些器世間也不是永恒的。所說的三種災難是如何依次發生的呢？首先必定連續發生七次火災，其次必定發生一次水災，此後又連續發生七次火災。度過七次火災後，還會有一次水災。像這樣直到發生七次水災後，又發生七次火災，最後發生風災。這樣總共有八個七次火災，一個七次水災，以及一次風災發生。為什麼會這樣呢？因為那些眾生所修的禪定因緣越來越殊勝，所以感得的壽命也越來越長。因此，他們所居住的地方也越來越長久。因此，可以很好地解釋《施設足論》中所說的遍凈天（Subhakrtsna）的壽命是六十四劫（kalpa）。
《說一切有部俱舍論》卷第十二 大正藏第 29 冊 No. 1558 《阿毗達磨俱舍論》
《阿毗達磨俱舍論》卷第十三
尊者世親（Vasubandhu）造
三藏法師玄奘（Xuanzang）奉 詔譯
分別業品第四之一
如前面所說，有情世間和器世間各有許多差別。這些差別是由誰產生的呢？頌文說：
『世間差別由業產生， 思及思所作。 思即是意業， 所作謂身語。』
論述：不是由一個主宰先知先覺而產生，而是由眾生的業的差別而產生。如果這樣，為什麼同樣是從業產生，鬱金（turmeric）、栴檀（sandalwood）等非常可愛，而內在的身體形貌等卻與它們相反呢？因為眾生的業的種類是這樣的：如果造作雜業，就會感得內在的身體形貌，在九個瘡口中經常流出不乾淨的東西。爲了對治這些，就感得外在的器具產生美好的色、香、味、觸，非常可愛。諸天眾等造作純凈的業，所以他們所招感的內外二事都很美好。這些所由來的業，它的本體是什麼呢？就是心所的思以及思所作。所以契經上說：『有兩種業，一是思業，二是思已業。』思已業就是思所作。
【English Translation】 English version:
Extinction. This means that those heavens do not have a unified terrain, but like stars, each resides in a different place. When sentient beings are born and die in those places, the heavenly palaces they inhabit arise and perish accordingly. Therefore, those vessel realms are also impermanent. How do the three calamities occur in sequence? First, seven fire calamities must occur continuously, followed by one water calamity. After that, another seven fire calamities occur continuously. After passing through seven fire calamities, there will be one water calamity. This continues until seven water calamities have occurred, followed by seven fire calamities, and finally a wind calamity. In total, there are eight sets of seven fire calamities, one set of seven water calamities, and one wind calamity. Why is this so? Because the meditative causes cultivated by those sentient beings gradually become more superior, so the lifespan they experience also gradually becomes longer. Therefore, the places they inhabit also last longer. Therefore, it can be well explained that the lifespan of the Subhakrtsna (遍凈天) heaven, as stated in the Establishment of Principles (施設足論), is sixty-four kalpas (劫).
Abhidharma-kosa-sastra (阿毗達磨俱舍論), Volume 12, by the Sarvastivada school T29, No. 1558, Abhidharma-kosa-sastra (阿毗達磨俱舍論)
Abhidharma-kosa-sastra (阿毗達磨俱舍論), Volume 13
Composed by the Venerable Vasubandhu (世親)
Translated by the Tripitaka Master Xuanzang (玄奘) under Imperial Decree
Chapter Four on the Discrimination of Karma, Part One
As mentioned earlier, there are many differences between the world of sentient beings and the world of vessels. Who causes these differences to arise? The verse says:
'The differences in the world arise from karma, Thinking and what is produced by thinking. Thinking is mental karma, What is produced is bodily and verbal.'
Commentary: They do not arise from a single lord who is pre-cognizant, but from the differences in the karma of sentient beings. If so, why is it that turmeric (鬱金), sandalwood (栴檀), etc., which also arise from karma, are very lovely, while the internal bodily forms, etc., are contrary to them? Because the types of karma of sentient beings are like this: if they create mixed karma, they will experience internal bodily forms, with impure substances constantly flowing from the nine orifices. To counteract this, they experience external objects that produce beautiful colors, smells, tastes, and textures, which are very lovely. The heavenly beings, etc., create pure karma, so both the internal and external things they attract are wonderful. What is the essence of this karma from which these things arise? It is mental thought and what is produced by thought. Therefore, the sutras say: 'There are two types of karma: one is karma of thought, and the other is karma after thought.' Karma after thought is what is produced by thought.
。如是二業分別為三。謂即有情身語意業。如何建立此三業耶。為約所依。為據自性。為就等起。縱爾何違。若約所依應唯一業。以一切業並依身故。若據自性應唯語是業。以三種中唯語即業故。若就等起亦應唯一業。以一切業皆意等起故。毗婆沙師說。立三業如其次第由上三因。然心所思即是意業。思所作業分為身語二業。是思所等起故。身語二業自性云何。頌曰。
此身語二業 俱表無表性
論曰。應知如是所說諸業中。身語二業俱表無表性。且身語表其相云何。頌曰。
身表許別形 非行動為體 以諸有為法 有剎那盡故 應無無因故 生因應能滅 形亦非實有 應二根取故 無別極微故 語表許言聲
論曰。由思力故。別起如是如是身形名身表業。有餘部說。動名身表。以身動時由業動故。為破此故。說非行動。以一切有為皆有剎那故剎那何。謂得體無間滅。有此剎那法名有剎那。如有杖人名為有杖。諸有為法才得自體。從此無間必滅歸無。若此處生即此處滅。無容從此轉至余方。故不可言動名身表。若有為法皆有剎那。不至余方義可成立。諸有為法皆有剎那。其理極成。后必盡故。謂有為法滅不待因。所以者何。待因謂果。滅無非果故不待因滅既不待因。才生已
【現代漢語翻譯】 現代漢語譯本：如果這樣，這兩種業可以分為三種，也就是有情眾生的身業、語業和意業。那麼，如何確立這三種業呢？是根據所依（基礎），還是根據自性（本質），還是根據等起（引發）？如果這樣區分，會有什麼問題呢？如果根據所依，應該只有一種業，因為一切業都依賴於身體。如果根據自性，應該只有語業是業，因為這三種中只有語言是業。如果根據等起，也應該只有一種業，因為一切業都是由意念引發的。毗婆沙師說，確立這三種業，是按照順序分別根據以上三種原因。也就是說，心中所思就是意業，由思所產生的行為分為身業和語業，因為它們是由思所引發的。那麼，身業和語業的自性是什麼呢？頌文說： 『此身語二業，俱表無表性。』 論述說：應該知道，如上所說的各種業中，身業和語業都具有表色和無表色的性質。那麼，身業和語業的表色是什麼樣的呢？頌文說： 『身表許別形，非行動為體，以諸有為法，有剎那盡故，應無無因故，生因應能滅，形亦非實有，應二根取故，無別極微故，語表許言聲。』 論述說：由於思的作用，特別產生這樣那樣的身體形狀，這叫做身表業。有些部派說，動就是身表，因為身體動的時候是由業來驅動的。爲了駁斥這種說法，所以說不是行動。因為一切有為法都有剎那生滅的特性。什麼是剎那呢？就是獲得自體后立即滅亡。具有這種剎那生滅特性的法叫做有剎那。就像有手杖的人叫做有杖一樣。一切有為法剛剛獲得自體，緊接著就必然滅亡歸於無。如果在這裡產生就在這裡滅亡，不可能從這裡轉移到其他地方。所以不能說動就是身表。如果有為法都有剎那生滅的特性，不轉移到其他地方的說法才能成立。一切有為法都有剎那生滅的特性，這個道理非常明確，因為它們最終必然會消亡。也就是說，有為法的滅亡不需要等待其他原因。為什麼呢？因為等待原因是爲了產生結果，而滅亡不是結果，所以不需要等待原因。既然滅亡不需要等待原因，那麼剛剛產生就已經...
【English Translation】 English version: Thus, these two types of karma can be divided into three, namely the karma of body, speech, and mind of sentient beings. How are these three karmas established? Is it based on the support (foundation), or based on the self-nature (essence), or based on the arising (cause)? If we distinguish them in this way, what problems would arise? If based on the support, there should only be one karma, because all karmas rely on the body. If based on the self-nature, only speech karma should be karma, because among the three, only speech is karma. If based on the arising, there should also be only one karma, because all karmas are caused by intention. The Vaibhashikas say that the establishment of these three karmas is based on the above three causes in order. That is to say, what is thought in the mind is mental karma, and the actions produced by thought are divided into body karma and speech karma, because they are caused by thought. So, what is the self-nature of body karma and speech karma? The verse says: 'These two karmas of body and speech both have the nature of manifestation and non-manifestation.' The treatise says: It should be known that among the various karmas mentioned above, body karma and speech karma both have the nature of manifestation (表色, biao se) and non-manifestation (無表色, wu biao se). So, what is the manifestation of body karma and speech karma like? The verse says: 'Body manifestation is considered a distinct form, not action as its substance, because all conditioned dharmas have momentary cessation; there should be no causelessness, so the cause of arising should be able to destroy; form is also not truly existent, it should be perceived by two senses, there is no separate ultimate particle; speech manifestation is considered the sound of words.' The treatise says: Due to the power of thought, various body shapes are specially produced, which is called body manifestation karma. Some schools say that movement is body manifestation, because when the body moves, it is driven by karma. In order to refute this view, it is said that it is not action. Because all conditioned dharmas have the characteristic of momentary arising and ceasing. What is a moment (剎那, chà nà)? It is the immediate cessation after obtaining the self-nature. A dharma with this characteristic of momentary arising and ceasing is called momentary. Just like a person with a staff is called having a staff. All conditioned dharmas just obtain their self-nature, and then they will inevitably cease and return to nothing. If it arises here, it ceases here, and it is impossible to transfer from here to other places. So it cannot be said that movement is body manifestation. If all conditioned dharmas have the characteristic of momentary arising and ceasing, the statement that they do not transfer to other places can be established. All conditioned dharmas have the characteristic of momentary arising and ceasing, this principle is very clear, because they will inevitably perish in the end. That is to say, the cessation of conditioned dharmas does not need to wait for other causes. Why? Because waiting for a cause is to produce a result, and cessation is not a result, so it does not need to wait for a cause. Since cessation does not need to wait for a cause, then just arising is already...
即滅。若初不滅后亦應然。以後與初有性等故。既後有盡知前有滅若後有異方可滅者。不應即此而名有異。即此相異。理必不然。豈不世間現見薪等由與火合故致滅無。定無餘量過現量者。故非法滅皆不待因。如何知薪等由火合故滅。以薪等火合後便不見故。應共審思。如是薪等為由火合滅故不見。為前薪等生已自滅后不更生無故不見。如風手合燈焰鈴聲。故此義成應由比量。何謂比量。謂如前說。滅無非果故不待因。又若待因薪等方滅。應一切滅無不待因。如生待因無無因者。然世現見覺焰音聲。不待余因剎那自滅。故薪等滅亦不待因。有執覺聲前因后滅。彼亦非理。二不俱故。疑智苦樂及貪瞋等自相相違理無俱義。若復有位明瞭覺聲無間便生不明瞭者。如何同類不明瞭法能滅明瞭同類法耶。最後覺聲復由誰滅。有執。燈焰滅以住無為因。有執。焰滅時由法非法力。彼俱非理。無非因故。非法非法為生滅因。以剎那剎那順違相反故。或於一切有為法中。皆可計度有此因義。既爾本諍便應止息。許不待余因皆有剎那故。又若薪等滅火合為因。于熟變生中有下中上。應生因體即成滅因。所以者何。謂由火合能令薪等有熟變生。中上熟生下中熟滅。或即或似生上中因即能為因滅下中熟則生因體應即滅因。或滅生因應相無別
【現代漢語翻譯】 現代漢語譯本 即滅。如果最初不滅，那麼之後也應該如此。因為之後與最初具有相同的性質。既然之後有終盡，就知道之前有滅亡。如果之後與之前不同，才可以談論滅亡，那麼不應該說『即此』而稱之為不同。『即此』而又不同，道理上必然不成立。難道不是世間現常見到柴薪等因為與火結合而導致滅無嗎？沒有什麼能超過現量所見。所以，非法滅亡都不需要等待原因。 如何知道柴薪等是因為與火結合而滅亡的呢？因為柴薪等與火結合后就看不見了。應該共同審思。像這樣，柴薪等是因為與火結合而滅亡所以看不見，還是因為之前的柴薪等已經產生並自行滅亡，之後不再產生，無緣無故地看不見？就像風和手合在一起熄滅燈焰一樣。所以這個道理成立，應該通過比量來推斷。什麼是比量呢？就是像前面所說的，滅無不是結果，所以不需要等待原因。另外，如果等待原因柴薪等才滅亡，那麼應該一切滅無都需要等待原因，就像產生需要原因一樣，沒有無因的。然而，世間現常見到覺、焰、音聲，不需要等待其他原因，剎那間自行滅亡。所以柴薪等的滅亡也不需要等待原因。 有人認為覺和聲音是前因後果地滅亡。這種說法也不合理，因為二者不能同時存在。懷疑、智慧、苦樂以及貪嗔等，它們的自相相互違背，道理上沒有同時存在的可能性。如果又有說法，明瞭的覺和聲音無間斷地產生不明瞭的覺和聲音，那麼同類的不明瞭法如何能滅掉明瞭的同類法呢？最後的覺和聲音又由誰來滅掉呢？有人認為，燈焰的滅亡以『住無為』為原因。有人認為，火焰滅亡時由法和非法的力量導致。這些說法都不合理，因為沒有非原因。非法和非法作為生滅的原因，因為剎那剎那順應和違背是相反的。或者在一切有為法中，都可以推測有這種原因的意義。既然這樣，原本的爭論就應該停止了。承認不需要等待其他原因，一切都有剎那性。另外，如果柴薪等的滅亡以與火結合爲原因，那麼在成熟變化產生中，有下、中、上三種情況，那麼產生的因體就應該成為滅亡的因。為什麼這麼說呢？因為通過與火結合，能使柴薪等有成熟變化產生。中上成熟產生下中成熟滅亡。或者相似的產生上中的原因就能成為滅亡下中成熟的原因，那麼產生的因體就應該成為滅亡的因。或者滅亡產生的原因應該沒有區別。
【English Translation】 English version Then it ceases. If it did not cease initially, it should not cease later either, because the later and the initial have the same nature. Since the later has an end, it is known that the former has ceased. If the later were different from the former, then cessation could be discussed. It should not be said 'this very thing' and then called different. 'This very thing' being different is logically impossible. Isn't it commonly seen in the world that firewood and the like, when combined with fire, lead to extinction? Nothing can exceed what is seen by direct perception. Therefore, the cessation of non-dharmas does not require a cause. How is it known that firewood and the like cease because of their combination with fire? Because after firewood and the like combine with fire, they are no longer seen. It should be jointly considered. In this way, are firewood and the like not seen because they cease due to their combination with fire, or because the previous firewood and the like have already arisen and ceased on their own, and are no longer produced, so they are not seen for no reason? Like the flame of a lamp extinguished by the combination of wind and hand. Therefore, this principle is established and should be inferred through inference (anumana). What is inference? It is as previously stated, cessation is not a result, so it does not require a cause. Furthermore, if firewood and the like only cease when they await a cause, then all cessation should await a cause, just as arising requires a cause, and there is nothing without a cause. However, it is commonly seen in the world that consciousness (jnana), flames, and sounds cease on their own in an instant without awaiting other causes. Therefore, the cessation of firewood and the like also does not require a cause. Some argue that consciousness and sound cease with a prior cause and a subsequent cessation. This argument is also unreasonable because the two cannot exist simultaneously. Doubt, wisdom, pleasure, pain, greed, anger, and the like, their self-natures contradict each other, and there is no logical possibility of simultaneous existence. If there is another argument that clear consciousness and sound arise without interruption from unclear consciousness and sound, then how can unclear dharmas of the same kind extinguish clear dharmas of the same kind? And who extinguishes the final consciousness and sound? Some argue that the cessation of a lamp flame is caused by 'abiding in non-action' (sthita-asamskrta). Some argue that the flame ceases due to the power of dharma and non-dharma (adharma) at the time of cessation. These arguments are both unreasonable because there is no non-cause. Non-dharma and non-dharma are the causes of arising and ceasing because moment by moment, compliance and opposition are opposite. Or, in all conditioned dharmas (samskrta-dharmas), it can be inferred that there is this meaning of cause. Since this is the case, the original dispute should cease. Acknowledge that without awaiting other causes, everything has momentariness (ksanika). Furthermore, if the cessation of firewood and the like is caused by combination with fire, then in the process of ripening and transformation, there are lower, middle, and upper conditions. Then the cause of arising should become the cause of cessation. Why is this so? Because through combination with fire, firewood and the like can have ripening and transformation. Middle and upper ripening produce lower and middle ripening cessation. Or similar causes of arising of upper and middle can become the causes of cessation of lower and middle ripening, then the cause of arising should become the cause of cessation. Or the causes of cessation and arising should be no different.
。不應由即此或似此彼有。彼復由即此或似此非有。設於火焰差別生中容計能生能滅因異。于灰雪酢日水地合。能令薪等熟變生中。如何計度生滅因異。若爾現見煎水減盡。火合於中為何所作。由事火合火界力增。由火界增能令水聚於後后位生漸漸微。乃至最微后便不續。是名火合於中所作。故無有因令諸法滅。法自然滅。是壞性故。自然滅故。才生即滅。由才生即滅。剎那滅義成。有剎那故定無行動。然于無間異方生中如燒草焰行起行增上慢。既由斯理行動定無。身表是形理得成立。然經部說。形非實有。謂顯色聚一面多生。即于其中假立長色。待此長色于余色聚一面少中假立短色。於四方面並多生中假立方色。於一切處遍滿生中假立圓色。所餘形色隨應當知如見火㷮。於一方面無間速運。便謂為長。見彼周旋謂為圓色。故形無實別類色體。若謂實有別類形色。則應一色二根所取。謂於色聚長等差別。眼見身觸俱能了知。由此應成二根取過。理無色處二根所取。然如依觸取長等相。如是依顯能取于形。豈不觸形俱行一聚。故因取觸能憶念形。非於觸中親取形色。如見火色便憶火暖。及嗅花香能念花色。此中二法定不相離故因取一可得念余。無觸與形定不相離。如何取觸能定憶形。若觸與形非定同聚。然由取觸能憶念
【現代漢語翻譯】 現代漢語譯本：不應由『即此』（指目前狀態）或『似此』（類似目前狀態）而導致『彼有』（指未來狀態）。『彼有』也不應由『即此』或『似此』而導致『非有』（指未來狀態的否定）。如果在火焰燃燒過程中，可以認為生和滅的原因是不同的。那麼在灰燼、雪、醋、太陽、水和土地混合，導致柴火等物質成熟和變化的過程中，又該如何區分生和滅的原因呢？如果說，我們現在看到煮水減少耗盡，火在其中起什麼作用呢？這是因為與火結合，火界的力量增強。由於火界增強，能夠使水聚集在後面的位置，逐漸減少，乃至最微小，最後不再持續。這就是火與火結合所起的作用。所以，沒有原因使諸法（一切事物）滅亡。法是自然滅亡的，因為它們具有壞滅的性質。因為是自然滅亡的，所以才產生就立即滅亡。由於才產生就立即滅亡，剎那（極短的時間）滅亡的意義成立。因為有剎那，所以一定沒有行動。然而，在無間斷的異方產生中，就像燃燒的草的火焰，行動產生，行動增長，這只是一種增上慢（錯誤的認知）。既然由於這個道理，行動一定不存在。身表（身體的表達）是形（形狀），這個道理才能成立。然而，經部（佛教的一個派別）說，形不是真實存在的。所謂形，是指顯色（可見的顏色）的聚集，一面多生。就在其中假立『長色』（長的顏色）。等待這個長色，在其他顏色聚集的一面少中，假立『短色』（短的顏色）。在四個方面都多生中，假立『方形』。在一切處都遍滿生中，假立『圓形』。其餘的形狀和顏色，應該知道是隨應而生的，就像看到火焰一樣。在一個方面無間斷地快速運動，就認為是『長』。看到它旋轉，就認為是『圓形』。所以，形沒有真實的、單獨的顏色類別。如果認為有真實的、單獨的形狀顏色類別，那麼就應該是一種顏色被兩個根（感官）所取。也就是說，對於顏色聚集的長等差別，眼睛看到，身體觸控，都能了知。由此應該構成二根取（兩種感官同時獲取）的過失。道理上沒有顏色是可以被兩個根所取的。然而，就像依靠觸覺來獲取長等相（長等形狀的特徵）一樣，這樣依靠顯色就能獲取形狀。難道觸覺和形狀不是同時存在於一個聚集體中嗎？所以，因為獲取了觸覺，就能憶念形狀。而不是在觸覺中親自獲取形狀顏色。就像看到火的顏色，就能憶起火的溫暖。以及聞到花的香味，就能憶念花的顏色。這其中兩種法一定是不會分離的，所以因為獲取一種，就可以憶念另一種。沒有觸覺和形狀一定是不會分離的，如何獲取觸覺就能確定地憶念形狀呢？如果觸覺和形狀不是一定同時聚集的，然而由於獲取觸覺就能憶念形狀 現代漢語譯本： 現代漢語譯本： 現代漢語譯本： 現代漢語譯本：
【English Translation】 English version: It should not be that 'that exists' (彼有, referring to a future state) arises from 'this' (即此, referring to the current state) or 'similar to this' (似此, similar to the current state). Nor should 'that does not exist' arise from 'this' or 'similar to this'. If, in the process of the arising and differentiation of flames, one can assume that the causes of arising and ceasing are different, then how should one distinguish the causes of arising and ceasing in the mixing of ashes, snow, vinegar, sun, water, and earth, which leads to the ripening and transformation of firewood and other substances? If you say that we now see that boiling water diminishes and is exhausted, what role does fire play in this? It is because, combined with fire, the power of the fire element increases. Due to the increase of the fire element, it can cause the water to gather in later positions, gradually decreasing, even to the most minute, and finally no longer continuing. This is the role that fire plays in combination. Therefore, there is no cause that makes all dharmas (一切事物, all things) cease. Dharmas cease naturally because they have the nature of decay. Because they cease naturally, they cease immediately upon arising. Because they cease immediately upon arising, the meaning of momentary (剎那, kshana, an extremely short period of time) cessation is established. Because there is a moment, there is certainly no action. However, in the uninterrupted arising in different directions, like the flames of burning grass, the arising of action, the increase of action, is only an adhimana (增上慢, an erroneous perception). Since, according to this principle, action certainly does not exist, the bodily expression (身表, bodily expression) is form (形, shape), and this principle can be established. However, the Sautrantika (經部, a school of Buddhism) says that form is not truly existent. What is called form refers to the aggregation of visible colors (顯色, visible colors), with many arising on one side. Within this, 'long color' (長色, long color) is hypothetically established. Awaiting this long color, in the few on one side of other color aggregations, 'short color' (短色, short color) is hypothetically established. In the many arising on all four sides, 'square shape' is hypothetically established. In the arising that pervades all places, 'round shape' is hypothetically established. The remaining shapes and colors should be understood as arising accordingly, just like seeing flames. In uninterrupted rapid movement in one direction, it is considered 'long'. Seeing it rotate, it is considered 'round'. Therefore, form does not have a real, separate category of color substance. If it is thought that there is a real, separate category of shape color, then one color should be perceived by two roots (感官, sense organs). That is, for the differences in length, etc., of color aggregations, the eyes see and the body touches, both can know. From this, the fault of two roots taking (兩種感官同時獲取, two sense organs perceiving simultaneously) should be constituted. In principle, there is no color that can be taken by two roots. However, just as one relies on touch to obtain the characteristics of length, etc. (長等形狀的特徵, characteristics of length, etc.), in this way, one can rely on visible color to obtain shape. Isn't touch and shape simultaneously present in one aggregate? Therefore, because touch is obtained, shape can be remembered. It is not that shape color is personally obtained in touch. Just like seeing the color of fire, one can remember the warmth of fire, and smelling the fragrance of flowers, one can remember the color of flowers. Among these, the two dharmas must not be separated, so because one is obtained, the other can be remembered. There is no touch and shape that are certainly not separated, how can obtaining touch certainly remember shape? If touch and shape are not certainly gathered together, yet because touch is obtained, shape can be remembered.
形。顯色亦應因觸定憶。或應形色如顯無定。則取觸位。應不了形。而實不然。故不應說因取于觸能憶念形。或錦等中見多形故。便應一處有多實形。理不應然。如眾顯色。是故形色非實有體。又諸所有有對實色。必應有實別類極微。然無極微名為長等。故即多物如是安布差別相中假立長等。若謂即以形色極微如是安布名為長等。此唯朋黨。非極成故。謂若形色有別極微自相極成。可得聚集如是安布以為長等。非諸形色有別極微自相極成猶如顯色。云何得有聚集安布。豈不現見諸土器等有顯相同而形相異。為不已辯。即于多物安布差別。假立長等。如眾蟻等有相不殊。然有行輪安布形別。形依顯等理亦應然。豈不闇中或於遠處觀杌等物了形非顯。寧即顯等安布為形。以闇遠中觀顯不了。是故但起長等分別。如於遠闇觀眾樹人。但了行軍不知別相。理必應爾。以或有時不了顯形唯知總聚。既已遮遣行動及形。汝等經部宗立何為身表。立形為身表。但假而非實。既執但用假為身表。復立何法為身業耶。若業依身立為身業。謂能種種運動身思。依身門行故名身業。語業意業隨其所應立差別名當知亦爾。若爾何故契經中說有二種業。一者思業。二思已業。此二何異。謂前加行起思惟思。我當應為如是如是所應作事名為思業。既
【現代漢語翻譯】 現代漢語譯本 形（rūpa，形狀）。顯色（varṇa，顏色）也應該因為觸（sparśa，觸覺）而確定憶念。或者應該形（saṃsthāna，形狀）和色（varṇa，顏色）如同顯色一樣沒有定性，那麼就取觸的位置，應該不能瞭解形。但實際上不是這樣。所以不應該說因為取于觸就能憶念形。或者在錦緞等物中見到多種形狀，就應該一個地方有多個真實的形，道理上不應該這樣，如同眾多的顯色。因此，形色不是真實存在的實體。 而且，所有有對礙的真實色，必定應該有真實的、不同類別的極微（paramāṇu，最小單位）。然而沒有名為長等的極微。所以就是多個物體這樣安布（saṃniveśa，排列）的差別相中假立長等。如果說就是以形色極微這樣安布名為長等，這只是朋黨之見，不是已經成立的。如果形色有不同的極微，其自相已經成立，可以聚集這樣安布成為長等。但形色沒有不同的極微，其自相已經成立，如同顯色一樣。怎麼能有聚集安布呢？難道不是現在見到諸如土器等物，有顯色相同而形狀不同的嗎？這已經辯論過了，就是在多個物體的安布差別上，假立長等。如同眾多的螞蟻等，有相貌不殊，但有行輪安布的形狀差別。形依附於顯色等，道理也應該這樣。 難道不是在黑暗中或者遠處觀察樹樁等物，瞭解的是形而不是顯色嗎？難道就是顯色等的安布成為形嗎？因為在黑暗遠處觀察，顯色不能瞭解，所以只是產生長等的分辨。如同在遠處黑暗中觀看樹木人，只是瞭解行伍，不知道別的相貌。道理必定是這樣。因為或者有時不能瞭解顯色和形，只知道總的聚集。既然已經遮遣了行動和形，你們經部宗（Sautrāntika，佛教部派之一）立什麼為身表（kāya-vijñapti，身體的表示）呢？立形為身表，但只是假立而不是真實的。既然執著只用假立作為身表，又立什麼法作為身業（kāya-karma，身體的行為）呢？如果業依附於身而立為身業，就是能夠種種運動身體的思（cetanā，意志），依附於身門而行，所以名為身業。語業（vak-karma，語言的行為）和意業（manas-karma，意念的行為）也應該隨其所應地立差別名，應當知道也是這樣。 如果這樣，為什麼契經中說有兩種業？一是思業（cetanā-karma，意志的行為），二是思已業（cetayitvā-karma，由意志產生的行為）。這二者有什麼不同？就是前面的加行（prayoga，準備階段）生起思惟的思，我應當做這樣這樣所應該做的事情，名為思業。既然...
【English Translation】 English version Rūpa (form) and varṇa (color) should also be determined and remembered through sparśa (touch). Or, rūpa (shape) and varṇa (color) should be as indefinite as varṇa (visible appearance), then the position of sparśa (touch) is taken, and rūpa (shape) should not be understood. But in reality, this is not the case. Therefore, it should not be said that one can remember rūpa (shape) by taking sparśa (touch). Or, because many shapes are seen in brocade and other things, there should be multiple real shapes in one place, which is not reasonable, just like many varṇa (visible appearances). Therefore, rūpa (shape) and varṇa (color) are not real entities. Moreover, all real colors that have opposition must have real and different kinds of paramāṇu (ultimate particles). However, there are no paramāṇu (ultimate particles) called 'long' and so on. Therefore, it is in the difference of arrangement of multiple objects that 'long' and so on are falsely established. If it is said that the arrangement of rūpa (shape) and varṇa (color) paramāṇu (ultimate particles) is called 'long' and so on, this is just partisanship and is not already established. If rūpa (shape) and varṇa (color) have different paramāṇu (ultimate particles), and their own characteristics have been established, they can be gathered and arranged to become 'long' and so on. However, rūpa (shape) and varṇa (color) do not have different paramāṇu (ultimate particles), and their own characteristics have not been established, just like varṇa (visible appearance). How can there be gathering and arrangement? Isn't it now seen that things like earthenware have the same varṇa (visible appearance) but different shapes? This has already been debated, that is, 'long' and so on are falsely established on the difference in the arrangement of multiple objects. Just like many ants have similar appearances, but there are differences in the shape of the arrangement of the marching wheel. The principle that rūpa (shape) depends on varṇa (visible appearance) and so on should also be the same. Isn't it that in the dark or at a distance, when observing stumps and other objects, what is understood is rūpa (shape) and not varṇa (visible appearance)? Is it that the arrangement of varṇa (visible appearance) and so on becomes rūpa (shape)? Because when observing in the dark and at a distance, varṇa (visible appearance) cannot be understood, so only the distinction of 'long' and so on arises. Just like when watching trees and people in the distance and in the dark, only the marching formation is understood, and other appearances are not known. The principle must be like this. Because sometimes varṇa (visible appearance) and rūpa (shape) cannot be understood, and only the general gathering is known. Since action and rūpa (shape) have already been rejected, what does your Sautrāntika (a Buddhist school) establish as kāya-vijñapti (bodily expression)? Establishing rūpa (shape) as kāya-vijñapti (bodily expression), but it is only a false establishment and not real. Since you insist on using only false establishment as kāya-vijñapti (bodily expression), what dharma (phenomena) do you establish as kāya-karma (bodily action)? If karma (action) depends on the body and is established as kāya-karma (bodily action), it is cetanā (volition) that can move the body in various ways, depending on the body's senses, so it is called kāya-karma (bodily action). Vak-karma (verbal action) and manas-karma (mental action) should also be established with different names as appropriate, and it should be known that it is also the same. If so, why do the sutras say that there are two kinds of karma (action)? One is cetanā-karma (volitional action), and the other is cetayitvā-karma (action arising from volition). What is the difference between these two? It is that the preceding prayoga (preparatory stage) gives rise to the cetanā (volition) of thinking, 'I should do such and such things that should be done,' which is called cetanā-karma (volitional action). Since...
思惟已起作事思。隨前所思作所作事。動身發語名思已業。若爾表業則為定無。表業既無。欲無表業亦應非有。便成大過。如是大過有理能遮。謂從如前所說二表殊勝思故。起思差別名為無表。此有何過。此應名為隨心轉業。如定無表心俱轉故。無如是過。審決勝思動發勝思所引生故。設許有表。亦待如前所說思力。以性鈍故。毗婆沙師說。形是實故。身表業形色為體。語表業體謂即言聲。無表業相如前已說。經部亦說。此非實有。由先誓限唯不作故。彼亦依過去大種施設。然過去大種體非有故。又諸無表無色相故。毗婆沙說。此亦實有。云何知然。頌曰。
說三無漏色 增非作等故
論曰。以契經說色有三種。此三為處攝一切色。一者有色有見有對。二者有色無見有對。三者有色無見無對。又契經中說有無漏色。如契經說。無漏法雲何。謂於過去未來現在諸所有色不起愛恚。乃至識亦然。是名無漏法除無表色。何法名為無見無對及無漏色。又契經說有福增長。如契經言。諸有凈信。若善男子或善女人成就有依七福業事。若行若住若寐若覺。恒時相續福業漸增福業續起。無依亦爾。除無表業。若起余心或無心時。依何法說福業增長。又非自作。但遣他為。若無無表業不應成業道。以遣他表非彼業道攝。此
【現代漢語翻譯】 現代漢語譯本：
思考之後，就會產生行動的意念。隨著之前的思考，就會去做所想做的事情。身體的動作和語言的表達，被稱為思考之後的行為（思已業）。如果這樣說，那麼表業（表現出來的行為）就必定不存在了。如果表業不存在，那麼想要沒有表業的意願（欲無表業）也應該不存在，這樣就造成了很大的過失。像這樣大的過失，可以用道理來遮止，那就是因為像前面所說的兩種表業殊勝的思考的緣故，產生了一種思考的差別，這就被稱為無表業（不表現出來的行為）。這有什麼過失呢？這應該被稱為隨心而轉的業（隨心轉業）。因為就像定無表業一樣，它是與心同時運轉的，所以沒有這樣的過失。它是審慎決定的殊勝思考，以及發動行為的殊勝思考所引發產生的。即使允許有表業存在，也需要像前面所說的思考的力量，因為它本身的性質是遲鈍的。毗婆沙師說，形體是真實的，所以身表業以形色為本體，語表業的本體就是言語的聲音。無表業的相狀，就像前面已經說過的。經部也說，這並非真實存在，而是由於先前的誓願限制，僅僅是不去做某些事情。他們也依據過去的大種（四大元素）來施設（假立）。然而過去的大種本體並非真實存在，而且各種無表業也沒有色相的緣故。毗婆沙宗說，無表業也是真實存在的。怎麼知道是這樣呢？頌文說：
『說三無漏色，增非作等故』
論述說：因為契經（佛經）中說色有三種。這三種色包含了所有色。第一種是有色有見有對（有顏色，能看見，有對礙），第二種是有色無見有對（有顏色，不能看見，有對礙），第三種是有色無見無對（有顏色，不能看見，沒有對礙）。
又契經中說有無漏色。如契經說：無漏法是什麼？就是對於過去、未來、現在的所有色不起貪愛和嗔恨，乃至對於識也是這樣。這被稱為無漏法。除了無表色之外，什麼法被稱為無見無對以及無漏色呢？
又契經說有福德增長。如契經說：如果具有清凈信仰的善男子或善女人，成就了七種依靠的福業之事，那麼無論行走、站立、睡眠、醒覺，福業都會恒時相續地逐漸增長，福業不斷產生。沒有依靠的情況也是這樣。除了無表業之外，如果生起其他心念或者沒有心念的時候，依據什麼法來說福業增長呢？
又不是自己親自去做，只是派遣他人去做。如果沒有無表業，就不應該成就業道（karma path），因為派遣他人所做的表業，不屬於自己的業道所攝。
【English Translation】 English version:
Having contemplated, the thought of acting arises. Following the previous contemplation, one proceeds to do what was contemplated. The movement of the body and the utterance of speech are called 'deeds after thought' (思已業, sī yǐ yè). If this is the case, then 'manifested deeds' (表業, biǎo yè) would certainly not exist. If manifested deeds do not exist, then the intention to have no manifested deeds (欲無表業, yù wú biǎo yè) should also not exist, which would create a great fault. Such a great fault can be prevented by reason, namely, because of the superior contemplation of the two kinds of manifested deeds mentioned earlier, a difference in thought arises, which is called 'unmanifested deeds' (無表, wú biǎo). What fault is there in this? This should be called 'deeds that follow the mind' (隨心轉業, suí xīn zhuǎn yè). Because, like 'fixed unmanifested deeds' (定無表, dìng wú biǎo), it operates simultaneously with the mind, so there is no such fault. It is produced by the superior contemplation of decisive determination and the superior contemplation of initiating action. Even if manifested deeds are allowed to exist, they still depend on the power of thought as mentioned earlier, because their nature is dull.
The Vaibhashika masters say that form is real, so the body's manifested deeds have form and color as their substance, and the substance of speech's manifested deeds is the sound of speech. The characteristics of unmanifested deeds have been described earlier. The Sautrantika school also says that this is not truly existent, but is due to the prior vow to only refrain from doing certain things. They also establish it based on the past great elements (大種, dà zhǒng, the four great elements). However, because the substance of the past great elements is not truly existent, and because all unmanifested deeds have no form or appearance. The Vaibhashika school says that unmanifested deeds are also truly existent. How is this known? The verse says:
'It speaks of three unconditioned colors, increase, non-action, etc., therefore.'
The treatise says: Because the sutras (契經, qì jīng) say that there are three kinds of colors. These three colors encompass all colors. The first is 'visible, tangible color' (有色有見有對, yǒu sè yǒu jiàn yǒu duì), the second is 'invisible, tangible color' (有色無見有對, yǒu sè wú jiàn yǒu duì), and the third is 'invisible, intangible color' (有色無見無對, yǒu sè wú jiàn wú duì).
Moreover, the sutras say that there are unconditioned colors. As the sutras say: What is unconditioned dharma? It is not arising love or hatred for all colors in the past, future, and present, and so on for consciousness as well. This is called unconditioned dharma. Apart from unmanifested color, what dharma is called invisible, intangible, and unconditioned color?
Moreover, the sutras say that there is an increase in merit. As the sutras say: If a virtuous man or virtuous woman with pure faith accomplishes the seven bases of meritorious activity, then whether walking, standing, sleeping, or waking, meritorious activity will constantly and continuously increase, and meritorious activity will continuously arise. The same is true without reliance. Apart from unmanifested deeds, if other thoughts arise or when there are no thoughts, based on what dharma is it said that meritorious activity increases?
Moreover, it is not doing it oneself, but only sending others to do it. If there are no unmanifested deeds, then the path of karma (業道, yè dào) should not be accomplished, because the manifested deeds done by sending others are not included in one's own path of karma.
業未能正作所作故。使作所作已。此性無異故。又契經說。苾芻當知。法謂外處。是十一處所不攝法無見無對。不言無色。若不觀於法處所攝無表色者。此言闕減便成無用。又若無無表應無八道支。以在定時語等無故。若爾何故契經中言。彼如是知彼如是見。修習正見正思惟正精進正念正定皆至圓滿。正語業命先時已得清凈鮮白。此依先時已得世間離染道說。無相違過。又若撥無無表色者。則亦應無有別解脫律儀。非受戒後有戒相續雖起異緣心而名苾芻等。又契經說。離殺等戒名為堤塘戒。能長時相續堰遏犯戒過故。非無有體可名堤塘。由此等證知實有無表色。經部師說。此證雖多種種希奇。然不應理。所以然者。所引證中且初經言有三色者。瑜伽師說。修靜慮時定力所生定境界色。非眼根境故名無見。不障處所故名無對。若謂既爾如何名色。釋如是難與無表同。又經所言無漏色者。瑜伽師說。即由定力所生色中依無漏定者即說為無漏。有餘師言。無學身色及諸外色皆是無漏。非漏依故得無漏名。何故經言有漏法者諸所有眼乃至廣說。此非漏對治故得有漏名。是則此應言有漏亦無漏。若爾何過。有相雜失。若依此理說為有漏。曾不依此說為無漏。無漏亦然。有何相雜。若色處等一向有漏。此經何緣差別而說。如說有漏
【現代漢語翻譯】 現代漢語譯本 因為行業未能正確地完成其應做之事。即使完成了應做之事，這種性質也沒有什麼不同。此外，《契經》（Sutra，佛經）中說：『苾芻（Bhikkhu，比丘），應當知道，法是指外處（ayatana，處），是不被十一處所包含的法，是無見無對（不可見且無障礙）的。』但並沒有說它是無色的。如果不對法處所包含的無表色（aviññatti-rūpa，無表色）進行觀察，那麼這種說法就是不完整且無用的。而且，如果沒有無表色，那麼也就不應該有八聖道支（ariya aṭṭhaṅgika magga，八正道），因為在禪定狀態下，語言等活動是不存在的。如果這樣，為什麼《契經》中說：『他如是知，他如是見，修習正見、正思惟、正精進、正念、正定都達到圓滿。正語、正業、正命在之前就已經得到清凈鮮白。』這是依據之前已經獲得的世間離染道（lokuttara magga，出世間道）來說的，沒有相違背的過失。而且，如果否定無表色，那麼也就不應該有別解脫律儀（patimokkha-saṃvara-sīla，波羅提木叉律儀）。如果受戒后，戒相續（sīla-saṃvara，戒相續）即使因為其他因緣而生起變化，仍然被稱為苾芻等。此外，《契經》中說，遠離殺生等戒律被稱為堤塘戒（pākāra-sīla，堤塘戒），能夠長時間地相續不斷地阻止違犯戒律的過失。如果沒有實體，就不能被稱為堤塘。由此等證據可知，確實存在無表色。 經部師（Sautrāntika，經量部）說，這些證據雖然多種多樣，非常奇特，但是不合道理。為什麼這樣說呢？所引用的證據中，首先《契經》中說有三種色，瑜伽師（Yogācāra，瑜伽行派）說，這是修習靜慮（jhāna，禪那）時，由定力所產生的定境界色，不是眼根的境界，所以稱為無見，不障礙處所，所以稱為無對。如果說既然這樣，為什麼稱為色呢？對這種疑問的解釋與無表色相同。此外，《契經》中所說的無漏色（anāsava-rūpa，無漏色），瑜伽師說，就是由定力所產生的色中，依靠無漏定（anāsava-samādhi，無漏定）的，就說為無漏。有其他論師說，無學（asekha，無學）的身色以及各種外色都是無漏的，因為不是煩惱所依，所以得到無漏的名稱。為什麼《契經》中說有漏法（sāsava-dhamma，有漏法）是指所有眼等，並廣為解說呢？這不是因為煩惱的對治才得到有漏的名稱。那麼，這裡應該說有漏也是無漏。如果這樣，有什麼過失呢？有相雜的過失。如果依據這個道理說為有漏，卻不曾依據這個道理說為無漏，無漏也是這樣，有什麼相雜呢？如果色處等一向是有漏的，這部《契經》為什麼要做差別說明呢？比如說了有漏。
【English Translation】 English version Because the industry has failed to correctly accomplish what it should do. Even if what should be done is accomplished, there is no difference in this nature. Moreover, the Sutra (契經, Buddhist scripture) says: 'Bhikkhus (苾芻, monks), you should know that dharma (法) refers to external ayatana (外處, sense bases), which are dharmas not included in the eleven ayatanas, and are invisible and unobstructed.' But it does not say that it is colorless. If one does not observe the aviññatti-rūpa (無表色, non-revealing form) included in the dharma ayatana, then this statement is incomplete and useless. Moreover, if there were no aviññatti-rūpa, then there should be no Noble Eightfold Path (八聖道支, ariya aṭṭhaṅgika magga), because in the state of jhāna (禪定, meditative absorption), activities such as speech do not exist. If so, why does the Sutra say: 'He knows thus, he sees thus, and the cultivation of right view, right thought, right effort, right mindfulness, and right concentration all reach perfection. Right speech, right action, and right livelihood have already been purified and brightened.' This is based on the lokuttara magga (世間離染道, supramundane path) that has already been obtained, and there is no contradictory fault. Moreover, if one denies aviññatti-rūpa, then there should be no patimokkha-saṃvara-sīla (別解脫律儀, Prātimokṣa vows). If, after taking the vows, the sīla-saṃvara (戒相續, continuity of precepts) still arises due to other causes, it is still called a bhikkhu, etc. Furthermore, the Sutra says that the precepts of abstaining from killing, etc., are called pākāra-sīla (堤塘戒, embankment precepts), which can continuously prevent the faults of violating the precepts for a long time. If there is no substance, it cannot be called an embankment. From these evidences, it can be known that aviññatti-rūpa truly exists. The Sautrāntikas (經部師, Sutra School) say that although these evidences are diverse and very peculiar, they are unreasonable. Why is this so? Among the cited evidences, the first Sutra says that there are three types of form. The Yogācāra (瑜伽師, Yoga School) says that this is the form of the jhāna realm produced by the power of samādhi (靜慮, concentration) during the practice of jhāna, which is not the realm of the eye sense, so it is called invisible, and it does not obstruct the place, so it is called unobstructed. If it is said that since this is the case, why is it called form? The explanation for this question is the same as for aviññatti-rūpa. Furthermore, the anāsava-rūpa (無漏色, unconditioned form) mentioned in the Sutra, the Yogācāra says, is the form produced by the power of samādhi, which relies on anāsava-samādhi (無漏定, unconditioned concentration), and is said to be unconditioned. Other teachers say that the body form of the asekha (無學, non-learner) and various external forms are all unconditioned, because they are not the basis of defilements, so they are given the name unconditioned. Why does the Sutra say that sāsava-dhamma (有漏法, conditioned dharmas) refers to all eyes, etc., and explain it extensively? This is not because the antidote to defilements is given the name conditioned. Then, it should be said here that conditioned is also unconditioned. If so, what is the fault? There is the fault of mixing. If it is said to be conditioned according to this principle, but it has never been said to be unconditioned according to this principle, and the unconditioned is also the same, what is mixed? If the form ayatana, etc., are always conditioned, why does this Sutra make a distinction? For example, it says conditioned.
有取諸色心栽覆事。聲等亦爾。又經所說福增長言。先軌範師作如是釋。由法爾力福業增長。如如施主所施財物。如是如是受者受用。由諸受者受用施物功德攝益有差別故。於後施主心雖異緣而前緣施思所熏習。微細相續漸漸轉變差別而生。由此當來能感多果。故密意說恒時相續福業漸增福業續起。若謂如何由余相續德益差別令余相續心雖異緣而有轉變。釋此疑難與無表同。彼復如何由余相續德益差別。令余相續別有真實無表法生。若於無依諸福業事如何相續福業增長。亦由數習緣彼思故。乃至夢中亦恒隨轉。無表論者。于無依福既無表業。寧有無表。有說。有依諸福業事。亦由數習緣彼境思故說恒時相續增長。若爾經說。諸有苾芻具凈尸羅成調善法受他所施諸飲食已。入無量心定身證具足住。由此因緣應知施主無量福善滋潤相續。無量安樂流注其身。施主爾時福恒增長。豈定常有緣彼勝思。是故所言思所熏習微細相續漸漸轉變差別而生。定為應理。又非自作但遣他為業道如何得成滿者。應如是說。由本加行。使者依教所作成時。法爾能令教者微細相續轉變差別而生。由此當來能感多果。諸有自作事究竟時。當知亦由如是道理。應知即此微細相續轉變差別名為業道。此即于果假立因名。是身語業所引果故。如執別有無
【現代漢語翻譯】 現代漢語譯本 關於從色（rupa，物質）和心（citta，精神）中獲取並覆蓋事物的問題，聲音等也是如此。此外，經文中所說的『福增長』，先前的軌範師（acharya，導師）是這樣解釋的：由於法爾（dharmata，事物本性）的力量，福業（punya-karma，善業）增長。就像施主（dana-pati，佈施者）所施捨的財物一樣，接受者（pratigrahaka，接受佈施者）也會受用。由於接受者受用施物所帶來的功德利益有所不同，所以在之後，施主的心雖然緣于其他事物，但之前緣于佈施的思（cetanā，意圖）所熏習，微細的相續漸漸轉變，產生差別。由此，將來能夠感得多果。所以，密意（sandhāya，隱藏的意義）是說，恒時相續的福業逐漸增長，福業持續生起。如果有人問，如何因為其他相續的功德利益差別，而使其他相續的心雖然緣于其他事物，卻產生轉變？解釋這個疑問，可以參照無表（avijñapti，無表色）的例子。那麼，無表又是如何因為其他相續的功德利益差別，而使其他相續另外產生真實的無表法呢？如果對於沒有所依的各種福業之事，如何相續福業增長呢？這也是由於多次串習緣於它們的思，乃至在夢中也恒常隨之運轉。無表論者認為，對於沒有所依的福業，既然沒有無表業，怎麼會有無表呢？有人說，對於有所依的各種福業之事，也是由於多次串習緣於它們的境（visaya，對像）的思，所以說恒時相續增長。如果這樣，經文說：『諸有比丘（bhiksu，出家眾）具凈尸羅（sila，戒律），成就調善法，接受他人所施的各種飲食后，進入無量心定（apramana-citta-samadhi，四無量心禪定），身證具足而住。』由此因緣，應當知道施主無量的福善滋潤相續，無量的安樂流注其身，施主爾時福恒增長。難道一定常常有緣於他們的殊勝思嗎？所以，所說的『思所熏習，微細相續漸漸轉變，產生差別』，一定是應理的。此外，並非自己做，只是派遣他人去做的業道（karma-patha，業的道路）如何能夠成就圓滿呢？應當這樣說：由於最初的加行（prayoga，努力），使者（duta，使者）依照教導所做成的時候，法爾能夠使教者微細相續轉變，產生差別。由此，將來能夠感得多果。諸有自己做事究竟的時候，應當知道也是由於這樣的道理。應當知道，就是這種微細相續轉變的差別，名為業道。這也就是對於果假立因的名字，因為這是身語業所引生的果。如同執著另外有無表一樣。
【English Translation】 English version Regarding the matter of taking from rupa (form, material) and citta (mind, mental) and covering things, it is the same with sounds and so on. Furthermore, regarding the statement in the sutras about 'the increase of merit,' the former acharya (teacher, guide) explained it this way: due to the power of dharmata (suchness, the nature of things), punya-karma (meritorious actions) increases. Just as the dana-pati (donor, giver) gives away wealth, so too does the pratigrahaka (recipient, receiver) make use of it. Because the merit and benefits derived from the recipient's use of the donated items are different, afterwards, although the donor's mind is focused on other things, it is still influenced by the cetana (intention, thought) of the previous act of giving, and the subtle continuum gradually transforms, producing differences. From this, in the future, one will be able to experience many fruits. Therefore, the sandhāya (hidden meaning, implicit meaning) is that the constantly continuous meritorious actions gradually increase, and meritorious actions continue to arise. If someone asks, how can the differences in merit and benefits of other continuums cause a transformation in another continuum, even though the mind is focused on other things? To explain this doubt, we can refer to the example of avijñapti (non-manifestation, unexpressed form). Then, how does avijñapti, due to the differences in merit and benefits of other continuums, cause another continuum to generate a separate, real avijñapti-dharma? If, for various meritorious actions that have no basis, how does the continuous stream of meritorious actions increase? It is also due to repeatedly familiarizing oneself with the thoughts related to them, so that even in dreams, one constantly follows them. Those who advocate for avijñapti argue that for meritorious actions that have no basis, since there is no avijñapti-karma, how can there be avijñapti? Some say that for various meritorious actions that have a basis, it is also due to repeatedly familiarizing oneself with the thoughts related to their visaya (object, domain), so it is said that they constantly and continuously increase. If that is the case, the sutra says: 'Those bhiksu (monks, ordained ones) who possess pure sila (moral discipline, ethical conduct), accomplish well-tamed dharmas, and after receiving various foods and drinks given by others, enter into apramana-citta-samadhi (immeasurable mind concentration, the four immeasurables), abiding in the complete attainment of bodily realization.' Due to this cause, one should know that the donor's immeasurable merit and goodness nourish the continuum, and immeasurable happiness flows into their body, and the donor's merit constantly increases at that time. Is it necessarily always the case that there are excellent thoughts related to them? Therefore, what is said, 'influenced by thought, the subtle continuum gradually transforms, producing differences,' must be reasonable. Furthermore, how can the karma-patha (path of action, course of action) of not doing it oneself but only sending others to do it be accomplished completely? It should be said like this: due to the initial prayoga (effort, application), when the duta (messenger, envoy) accomplishes what is instructed, dharmata naturally enables the instructor's subtle continuum to transform, producing differences. From this, in the future, one will be able to experience many fruits. When one personally accomplishes something, one should know that it is also due to such a principle. One should know that this difference in the transformation of the subtle continuum is called the karma-patha. This is the false establishment of the name of the cause for the effect, because this is the effect brought about by the actions of body and speech. It is like clinging to a separate avijñapti.
表。論宗無表亦名身語業道。然大德說。于取蘊中由三時起思為殺罪所觸。謂我當殺正殺殺已。非但由此業道究竟。勿自母等實未被害由謂已害成無間業。然于自造不誤殺事。起如是思殺罪便觸。若依此說非不應理。何于無表偏懷憎嫉定撥為無。而許所熏微細相續轉變差別。然此與彼俱難了知。今於此中無所憎嫉。然許業道是心種類。由身加行事究竟時。離於心身於能教者身中別有無表法生。如是所宗不令生喜。若由此引彼加行生事究竟時。即此由彼相續轉變差別而生。如是所宗可令生喜。但由心等相續轉變差別。能生未來果故。又先已說。先說者何。謂表業既無寧有無表等。又說法處不言無色。由有如前所說定境無見無對法處攝色。又言道支應無八者。且彼應說。正在道時如何得有正語業命。為於此位有發正言起正作業求衣等不。不爾。云何。由彼獲得如是種類無漏無表故。出觀後由前勢力能起三正不起三邪。以于因中立果名故。于無表立語業命名。若爾云何不受此義。雖無無表而在道時。獲得如斯意樂依止。故出觀後由前勢力。能起三正不起三邪。以于因中立果名故。可具安立八聖道支。有餘師言。唯說不作邪語等事以為道支。謂在定時由聖道力便能獲得決定不作。此定不作依無漏道而得安立故名無漏。非一切處
要依真實別有法體方立名數。如八世法。謂得不得及與譭譽稱譏苦樂。非此不得衣食等事別有實體。此亦應然。別解脫律儀亦應準此。謂由思願力先立要期。能定遮防身語惡業。由斯故建立別解脫律儀。若起異緣心應無律儀者。此難非理。由熏習力欲起過時憶便止故。戒為堤塘義亦應準此。謂先立誓限定不作惡。后數憶念慚愧現前。能自制持令不犯戒。故堤塘義由心受持。若由無表能遮犯戒。應無失念而破戒者。且止此等眾多諍論。毗婆沙師說。有實物名無表色。是我所宗。前說無表大種所造性。為表大種造。為有異耶。頌曰。
此能造大種 異於表所依
論曰。無表與表異大種生。所以者何。從一和合有細粗果不應理故。如表與大心同時生。無表亦然。為有差別。一切所造色多與大種俱時而生。然現在未來亦有少分依過去者。少分者何。頌曰。
欲后念無表 依過大種生
論曰。唯欲界系初剎那后所有無表從過大生。此為所依無表得起。現身大種但能為依。為轉隨轉因。隨其次第如輪行於地手地為依。何地身語業何地大所造。頌曰。
有漏自地依 無漏隨生處
論曰。欲界所繫身語二業。唯欲界系大種所造。如是乃至第四靜慮身語二業。唯是彼地大種所造。若身語業是無漏者
【現代漢語翻譯】 現代漢語譯本： 要依據真實存在的、獨立的法體，才能建立名相。例如『八世法』，指的是得與不得，以及毀與譽、稱與譏、苦與樂。並非指除了衣食等事之外，還存在別的實體。別解脫律儀也應該依此理解。即通過思慮和願力，預先設立要約，能夠確定地遮止身語的惡業，因此才建立別解脫律儀。如果生起其他的念頭，就應該沒有律儀的說法，這種責難是不合理的。因為有熏習的力量，即使想要產生過失，回憶起誓言就能停止。戒如同堤壩的意義也應該依此理解。即先立下誓言，限定自己不做惡事，之後經常憶念，慚愧心現前，能夠自我控制，不違犯戒律。所以堤壩的意義在於用心受持。如果依靠無表色就能遮止犯戒，那麼就不應該有因為失念而破戒的情況。先停止這些眾多的爭論。毗婆沙師說，存在真實的物體，名為無表色，這是我所宗的觀點。之前說的無表色是大種所造的性質，是表色的大種所造，還是有不同呢？頌文說： 『此能造大種，異於表所依』 論述：無表色與表色是由不同的大種所生。為什麼呢？因為從一個和合體中產生細微和粗大的果實是不合道理的。例如表色與心同時產生，無表色也是如此。那麼有什麼差別呢？一切所造的色法大多與大種同時產生，然而現在和未來也有少部分是依靠過去的。少部分是什麼呢？頌文說： 『欲后念無表，依過大種生』 論述：只有欲界系的最初剎那之後的無表色，是從過去的大種所生。這是爲了所依靠的無表色能夠生起。現在身的大種只能作為所依，作為轉因和隨轉因。按照次序，就像車輪在地上行走，手和地面作為所依。什麼地的大種造出身語業？頌文說： 『有漏自地依，無漏隨生處』 論述：欲界所繫的身語二業，唯有欲界系的大種所造。像這樣乃至第四禪的身語二業，唯有那個地的大種所造。如果身語業是無漏的，
【English Translation】 English version: To establish names and terms, there must be a real and independent dharma-entity (法體). For example, the 『Eight Worldly Dharmas』 (八世法) refer to gain and loss, fame and disgrace, praise and blame, suffering and happiness. It doesn't mean that there are separate entities besides things like clothing and food. The Vinaya of Individual Liberation (別解脫律儀) should also be understood in this way. That is, through thought and volition, a prior agreement is established, which can definitely prevent evil deeds of body and speech. Therefore, the Vinaya of Individual Liberation is established. If other thoughts arise, and it is said that there should be no Vinaya, this criticism is unreasonable. Because of the power of habituation, even if one wants to commit a fault, recalling the vow can stop it. The meaning of precepts as a dike should also be understood in this way. That is, first make a vow, limiting oneself from doing evil, and then frequently recalling it, shame arises, and one can control oneself and not violate the precepts. Therefore, the meaning of a dike lies in upholding it with the mind. If one can prevent violating precepts by relying on non-revealing form (無表色), then there should be no cases of breaking precepts due to forgetfulness. Let's stop these numerous debates for now. The Vaibhashika masters say that there is a real object called non-revealing form, which is my doctrine. The previously mentioned nature of non-revealing form being created by the great elements (大種), is it created by the great elements of revealing form, or is it different? The verse says: 『These causal great elements, are different from what revealing form relies on.』 Treatise: Non-revealing form and revealing form are produced by different great elements. Why? Because it is unreasonable for subtle and coarse fruits to arise from one aggregate. For example, revealing form and mind arise simultaneously, and so does non-revealing form. So what is the difference? Most of the created forms arise simultaneously with the great elements, but there are also a few in the present and future that rely on the past. What are the few? The verse says: 『The non-revealing form after a desire-thought, arises relying on past great elements.』 Treatise: Only the non-revealing form of the desire realm (欲界) after the initial moment arises from the past great elements. This is so that the non-revealing form that is relied upon can arise. The great elements of the present body can only serve as the basis, as the turning cause and the subsequent turning cause. In order, it is like a wheel moving on the ground, with the hand and the ground as the basis. What realm's great elements create the bodily and verbal karma? The verse says: 『Defiled [karma] relies on its own realm, undefiled [karma] follows where it is born.』 Treatise: The bodily and verbal karma of the desire realm is created only by the great elements of the desire realm. Likewise, up to the bodily and verbal karma of the Fourth Dhyana (第四禪), it is created only by the great elements of that realm. If the bodily and verbal karma is undefiled,
。隨生此地應起現前。即是此地大種所造。以無漏法不墮界故。必無大種是無漏故。由所依力無漏生故。此表無表其類是何。復是何類大種所造。頌曰。
無表無執受 亦等流情數 散依等流性 有受異大生 定生依長養 無受無異大 表唯等流性 屬身有執受
論曰。今此頌中先辯無表是無執受。無變礙故。亦等流性。亦言顯此有是剎那。謂初無漏。余皆等流性。謂同類因生。此唯有情。依內起故。于中欲界所有無表。等流有受別異大生。異大生言。顯身語七一一是別大種所造。定生無表差別有二。謂諸靜慮無漏律儀。此二俱依定所長養無受。無異大種所生。無異大言。顯此無表七支同一具四大種所生。所以者何。所依大種如心唯一無差別故。應知有表唯是等流。此若屬身是有執受。余義皆與散無表同。表業生時為要破壞本身形量。為不爾耶。若爾何失。若破壞者。異熟色斷應可更續。是則違越毗婆沙宗。若不破壞如何得有一身處所二形量成。有別新生等流大種。造有表業不破本身。若爾隨依何身份處起有表業應大於本。新生大種遍增益故。若不遍增益。如何遍生表。身有孔隙故得相容。已辯業門二三五別。此性界地差別云何。頌曰。
無表記餘三 不善唯在欲 無表遍欲色
表唯有伺二 欲無有覆表 以無等起故
論曰。無表唯通善不善性無有無記。所以者何。以無記心勢力微劣。不能引發強業令生。可因滅時果仍續起。所言餘者謂表及思。三謂皆通善惡無記。于中不善在欲非余。已斷不善根無慚無愧故。善及無記諸地皆有。以于頌中不別遮故。欲色二界皆有無表。以無色中無大種故。隨於何處有身語轉。唯是處有身語律儀。若爾身生欲色二界入無色定應有律儀。如起無漏心有無漏無表。不爾以彼不墮界故。于無色界若有無表。應有無表非大種生。不可說言有漏無表以別界地大種為依。又背諸色入無色定故彼定中不能生色。由彼定有伏色想故。毗婆沙師作如是說。為治惡戒故起尸羅。唯欲界中有諸惡戒。無色于欲具四種遠。一所依遠。二行相遠。三所緣遠。四對治遠。故無色中無無表色。表色唯在二有伺地。謂通欲界初靜慮中。非上地中可言有表。有覆無記表。欲界定無。唯于梵世中可得說有。曾聞大梵有誑諂言。謂自眾中為避馬勝所徴問故。矯自嘆等。上地既無言何得有聲處。有外大種為因發聲。有餘師言。上三靜慮亦有無覆無記表業。無善無染。所以者何。非上地生能起下地善及染心發身語表。劣故斷故。前說為善。復以何因二定以上都無表業。于欲界中無有有覆無記表
【現代漢語翻譯】 現代漢語譯本 表唯有伺二（只有在有伺察的兩種禪定中存在） 欲無有覆表，以無等起故（欲界沒有有覆無記的無表色，因為它沒有相應的等起心）
論曰：無表唯通善不善性，無有無記。所以者何？以無記心勢力微劣，不能引發強業令生，可因滅時果仍續起。所言餘者謂表及思。三謂皆通善惡無記。于中不善在欲非余。已斷不善根無慚無愧故。善及無記諸地皆有。以于頌中不別遮故。欲色二界皆有無表。以無色中無大種故。隨於何處有身語轉，唯是處有身語律儀。若爾身生欲色二界入無色定應有律儀。如起無漏心有無漏無表。不爾以彼不墮界故。于無色若有無表，應有無表非大種生。不可說言有漏無表以別界地大種為依。又背諸色入無色定故彼定中不能生色。由彼定有伏色想故。毗婆沙師作如是說。為治惡戒故起尸羅（戒律），唯欲界中有諸惡戒。無色于欲具四種遠。一所依遠。二行相遠。三所緣遠。四對治遠。故無色中無無表色。表色唯在二有伺地。謂通欲界初靜慮中。非上地中可言有表。有覆無記表。欲界定無。唯于梵世中可得說有。曾聞大梵有誑諂言。謂自眾中為避馬勝所徴問故。矯自嘆等。上地既無言何得有聲處。有外大種為因發聲。有餘師言。上三靜慮亦有無覆無記表業。無善無染。所以者何。非上地生能起下地善及染心發身語表。劣故斷故。前說為善。復以何因二定以上都無表業。于欲界中無有有覆無記表（無表色）。 論：無表色只有善和不善兩種性質，沒有無記性質。為什麼呢？因為無記心的力量微弱，不能引發強大的業力產生，使得在心滅時果報仍然能夠持續產生。這裡說的『餘者』指的是表色和思。這三種都通於善、惡、無記。其中，不善只在欲界有，其他地方沒有。因為已經斷除了不善的根本，所以沒有慚愧。善和無記在各個地都有，因為頌中沒有特別禁止。欲界和色界都有無表色，因為無色界沒有四大種。無論在什麼地方有身語的活動，只有在那裡才有身語的律儀。如果這樣，身生在欲界和色界，進入無色定，應該有律儀。就像生起無漏心，有無漏的無表色一樣。不是這樣的，因為它們不屬於同一個界。如果在無色界有無表色，應該有不是由四大種產生的無表色。不能說有漏的無表色以其他界地的大種為依靠。而且，背離諸色進入無色定，所以在那個禪定中不能產生色。因為那個禪定有伏藏色想。毗婆沙師這樣說：爲了治理惡戒而生起戒律，只有欲界中有各種惡戒。無色界對於欲界有四種遠離：一、所依遠離；二、行相遠離；三、所緣遠離；四、對治遠離。所以無色界中沒有無表色。表色只在兩種有伺察的禪定中存在，也就是欲界和初禪。更高的禪定中不能說有表色。有覆無記的表色，欲界禪定中沒有，只有在梵世中才可能存在。曾經聽說大梵天有欺騙和諂媚的言語，比如在自己的群體中，爲了躲避馬勝的質問，虛假地讚歎自己等等。更高的禪定既然沒有言語，怎麼會有聲音的地方呢？有外在的四大種作為原因才能發出聲音。有其他論師說，上面的三種禪定也有無覆無記的表業，既不是善也不是染污。為什麼呢？因為上地眾生不能生起下地的善和染污心，從而引發身語的表色。因為力量弱，而且已經斷除了。前面的說法是正確的。又因為什麼原因，二禪以上都沒有表業呢？在欲界中沒有有覆無記的無表色。
【English Translation】 English version The 'manifestation' exists only in the two 'with investigation' (有伺) states. 'Desire realm has no obscured manifestation, because there is no corresponding arising.'
Treatise says: 'Non-manifestation' (無表) only pertains to the nature of good and non-good, and there is no indeterminate (無記) nature. Why is that? Because the power of the indeterminate mind is weak and inferior, unable to initiate strong karma to arise, so that the result can continue to arise when the cause ceases. What is meant by 'the rest' refers to 'manifestation' (表) and 'thought' (思). These three all pertain to good, non-good, and indeterminate. Among them, non-good exists only in the desire realm, not in other realms, because the root of non-good has been cut off, and there is no shame or embarrassment. Good and indeterminate exist in all realms, because there is no specific prohibition in the verse. Both the desire realm and the form realm have 'non-manifestation', because there are no great elements (大種) in the formless realm. Wherever there is bodily or verbal activity, only there is bodily or verbal discipline (律儀). If so, if a being born in the desire realm or form realm enters the formless samadhi, there should be discipline, just as when arising a non-outflow mind, there is non-outflow 'non-manifestation'. It is not so, because they do not belong to the same realm. If there is 'non-manifestation' in the formless realm, there should be 'non-manifestation' that is not born from the great elements. It cannot be said that the 'non-manifestation' with outflows relies on the great elements of other realms. Moreover, turning away from all forms and entering the formless samadhi, therefore, form cannot arise in that samadhi, because that samadhi has the idea of suppressing form. The Vaibhashika masters say: 'To cure evil precepts, one arises shila (尸羅, precepts), and only in the desire realm are there evil precepts. The formless realm is far from the desire realm in four ways: 1. distance in basis; 2. distance in characteristics; 3. distance in object; 4. distance in antidote. Therefore, there is no 'non-manifestation' form in the formless realm. 'Manifestation' form exists only in the two 'with investigation' states, namely, the desire realm and the first dhyana (靜慮). It cannot be said that there is 'manifestation' in the higher realms. 'Obscured indeterminate manifestation' does not exist in the desire realm samadhi, but only in the Brahma world (梵世). It has been heard that the Great Brahma has deceitful and flattering words, such as in his own group, to avoid being questioned by Ashvajit (馬勝), he falsely praises himself, etc. Since there is no speech in the higher realms, how can there be a place for sound? External great elements are the cause of producing sound. Some other teachers say that the upper three dhyanas also have 'unobscured indeterminate manifestation' karma, which is neither good nor defiled. Why is that? Because beings in the higher realms cannot arise good and defiled minds in the lower realms, thereby initiating bodily and verbal 'manifestation'. Because it is weak and has been cut off. The previous statement is correct. And for what reason is there no 'manifestation' karma above the second dhyana? There is no 'obscured indeterminate non-manifestation' (無表色) in the desire realm.
業。以無發業等起心故。有尋伺心能發表業。二定以上都無此心。又發表心唯修所斷。見所斷惑內門轉故。以欲界中決定無有有覆無記修所斷惑。是故表業上三地都無。欲界中無有覆無記表。為但由等起令諸法成善不善性等。不爾。云何。由四種因成善性等。一由勝義。二由自性。三由相應。四由等起。何法何性由何因成。頌曰。
勝義善解脫 自性慚愧根 相應彼相應 等起色業等 翻此名不善 勝無記二常
論曰。勝義善者。謂真解脫。以涅槃中最極安隱眾苦永寂猶如無病。自性善者。謂慚愧根。以有為中唯慚與愧及無貪等三種善根。不待相應及余等起。體性是善猶如良藥。相應善者。謂彼相應。以心心所要與慚愧善根相應方成善性。若不與彼慚等相應。善性不成。如雜藥水。等起善者。謂身語業不相應行。以是自性及相應善所等起故。如良藥汁所引生乳。若異類心所起得等云何成善。此義應思。如說善性四種差別。不善四種與此相違。云何相違。勝義不善。謂生死法。由生死中諸法皆以苦為自性極不安隱猶如痼疾。自性不善。謂無慚愧三不善根。由有漏中唯無慚愧及貪瞋等三不善根。不待相應及余等起。體是不善猶如毒藥。相應不善。謂彼相應。由心心所法要與無慚愧不善根相應。方成不
【現代漢語翻譯】 現代漢語譯本 業。由於沒有發起業等的動機，有尋伺的心才能表達業。二禪以上都沒有這種心。而且表達業唯有通過修所斷的煩惱才能實現，因為見所斷的迷惑在內在運作。因為欲界中絕對沒有有覆無記的修所斷煩惱，所以表達業在上三界都沒有。欲界中沒有有覆無記的表達。是否僅僅由動機就能使諸法成為善或不善等性質？不是的。那是什麼？由四種原因成就善的性質等。一是由勝義，二是由自性，三是由相應，四是由等起。什麼法，什麼性質由什麼原因成就？頌曰： 『勝義善解脫，自性慚愧根，相應彼相應，等起色業等，翻此名不善，勝無記二常』 論曰：勝義的善，是指真正的解脫（Nirvana）。因為涅槃（Nirvana）是最極安穩，眾苦永遠寂滅，就像沒有疾病一樣。自性的善，是指慚（Hri）和愧（Apatrapya）以及無貪（alobha）等三種善根（kusalamula）。因為在有為法中，只有慚和愧以及無貪等三種善根，不依賴於相應和其他動機，其體性就是善，就像良藥一樣。相應的善，是指與它們相應的法。因為心和心所要與慚愧善根相應，才能成就善的性質。如果不與慚等相應，善的性質就不能成就，就像混雜的藥水。等起的善，是指身語業和不相應行。因為它們是自性和相應善所引發的，就像良藥汁所引生的乳汁。如果由不同種類的心所引發的得等，如何成就善？這個道理應該思考。正如所說，善的性質有四種差別，不善的性質與此相反。如何相反？勝義的不善，是指生死法。由於生死中的諸法都以苦為自性，極其不安穩，就像頑固的疾病。自性的不善，是指無慚（Ahrikya）、無愧（Anapatrapya）和三種不善根（akusalamula）。由於有漏法中，只有無慚、無愧以及貪（raga）、嗔（dosa）等三種不善根，不依賴於相應和其他動機，其體性就是不善，就像毒藥一樣。相應的不善，是指與它們相應的法。由於心和心所法要與無慚愧不善根相應，才能成就不善。
【English Translation】 English version Karma. Because there is no motivation such as initiating karma, the mind with investigation and analysis (vitarka-vicara) can express karma. Those above the Second Dhyana (Second Dhyana) do not have this mind. Moreover, expressive karma can only be realized through afflictions severed by cultivation (bhavana-heya), because the defilements severed by seeing (darshana-heya) operate internally. Because there are absolutely no obscured-unspecified (avrta-avyakrta) afflictions severed by cultivation in the Desire Realm (Kama-dhatu), therefore expressive karma does not exist in the upper three realms. There is no obscured-unspecified expression in the Desire Realm. Is it only by motivation that phenomena become good or bad in nature, etc.? No. What then? Goodness, etc., is accomplished by four causes. One is by ultimate meaning (paramartha), two is by self-nature (prakrti), three is by association (samprayukta), and four is by motivation (samutthana). What dharma, what nature is accomplished by what cause? The verse says: 'Ultimate goodness is liberation (Nirvana), self-nature is shame (Hri) and remorse (Apatrapya) and roots of good (kusalamula), association is that which is associated with them, motivation is form karma (rupa-karma) etc., reversing this is called non-goodness, ultimate unspecified are the two constants.' Treatise says: Ultimate goodness refers to true liberation (Nirvana). Because Nirvana is the most peaceful and secure, all suffering is eternally extinguished, like being without illness. Self-nature goodness refers to shame (Hri), remorse (Apatrapya), and the three roots of good (kusalamula) such as non-greed (alobha). Because among conditioned dharmas, only shame and remorse and the three roots of good such as non-greed do not depend on association and other motivations, their essence is good, like good medicine. Associational goodness refers to that which is associated with them. Because the mind and mental factors must be associated with the roots of good such as shame and remorse in order to accomplish the nature of goodness. If they are not associated with shame, etc., the nature of goodness cannot be accomplished, like mixed medicinal water. Motivational goodness refers to bodily and verbal karma and non-associated formations (viprayukta-samskara). Because they are caused by self-nature and associational goodness, like milk produced by good medicinal juice. If the attainments, etc., caused by different kinds of minds, how can they accomplish goodness? This principle should be contemplated. Just as it is said that there are four kinds of distinctions in the nature of goodness, the four kinds of non-goodness are contrary to this. How are they contrary? Ultimate non-goodness refers to the dharmas of samsara (samsara). Because all dharmas in samsara have suffering as their self-nature, are extremely insecure, like chronic diseases. Self-nature non-goodness refers to shamelessness (Ahrikya), lack of remorse (Anapatrapya), and the three roots of non-goodness (akusalamula). Because among contaminated dharmas, only shamelessness, lack of remorse, and the three roots of non-goodness such as greed (raga) and hatred (dosa) do not depend on association and other motivations, their essence is non-good, like poison. Associational non-goodness refers to that which is associated with them. Because the mind and mental factors must be associated with the roots of non-goodness such as shamelessness and lack of remorse in order to accomplish non-goodness.
善性。異則不然。如雜毒水。等起不善。謂身語業不相應行。以是自性相應不善所等起故。如毒藥汁所引生乳。若爾便無一有漏法是無記或善。皆生死攝故。若據勝義誠如所言。然於此中約異熟說。諸有漏法若不能記異熟果者立無記名。于中若能記愛異熟說名為善故無有過。勝義無記。謂二無為。以太虛空及非擇滅。唯無記性更無異門。於此應思。若等起力令身語業成善不善。則諸大種例亦應然。以作者心本欲起業。非四大種故不成例。若爾定心隨轉無表。非正在定作意引生。亦非散心加行引發。不同類故。如何成善。或天眼耳應成善性。于如是義應設劬勞。如上所言。見所斷惑內門轉故不能發表。若爾何緣契經中說由邪見故起邪思惟邪語邪業及邪命等。此不相違。何以故。頌曰。
等起有二種 因及彼剎那 如次第應知 名轉名隨轉 見斷識唯轉 唯隨轉五識 修斷意通二 無漏異熟非 于轉善等性 隨轉各容三 牟尼善必同 無記隨惑善
論曰。表無表業等起有二。謂因等起。剎那等起。在先為因故。彼剎那有故。如次初名轉。第二名隨轉。謂因等起將作業時。能引發故說名為轉。剎那等起正作業時。不相離故名為隨轉。隨轉于業有何功能。雖有先因為能引發。若無隨轉者如死
【現代漢語翻譯】 現代漢語譯本
善性。如果不同，就不是這樣。比如混有毒藥的水。同樣生起不善，是指身語業不相應地行動。因為這是自性相應的（與不善）所共同生起的緣故。就像毒藥汁所引生的乳。如果這樣，那麼就沒有一個有漏法是無記或善的了，因為都被生死所包含。如果按照勝義諦來說，確實如你所說。然而在這裡是就異熟果來說的。各種有漏法如果不能記錄異熟果的，就立為無記。其中如果能記錄可愛異熟果的，就說名為善，所以沒有過失。勝義諦的無記，是指兩種無為法，即太虛空（Taikong，指無限的空間）和非擇滅（Nirvana，通過智慧斷絕煩惱而證得的寂滅狀態）。只有無記性，沒有其他差別。對此應該思考。如果等起的力量使身語業成為善或不善，那麼四大種（四大元素：地、水、火、風）也應該如此。因為作者的心本來想要造業，而不是四大種，所以不能作為例子。如果這樣，那麼定心中隨之轉變的無表業，不是正在禪定中的作意所引發，也不是散亂心中通過加行所引發，因為不同類。如何成為善呢？或者天眼、天耳應該成為善性。對於這樣的意義，應該努力思考。如上面所說，見所斷的迷惑，因為在內心活動，所以不能表達出來。如果這樣，那麼為什麼契經中說，由於邪見，所以生起邪思惟、邪語、邪業以及邪命等？這並不矛盾。為什麼呢？頌說：
等起有二種 因及彼剎那 如次第應知 名轉名隨轉 見斷識唯轉 唯隨轉五識 修斷意通二 無漏異熟非 于轉善等性 隨轉各容三 牟尼善必同 無記隨惑善
論說。表業和無表業的等起有兩種：一是因等起，二是剎那等起。因為在先是因，所以是因等起；因為在那一剎那有，所以是剎那等起。依次，第一個叫做轉，第二個叫做隨轉。所謂因等起，是指將要造業的時候，能夠引發業，所以說名為轉。剎那等起，是指正在造業的時候，不相分離，所以名為隨轉。隨轉對於業有什麼功能呢？即使有先前的因為能夠引發，如果沒有隨轉，就像死人一樣。
【English Translation】 English version
Good nature. Otherwise, it is not so. Like water mixed with poison. Similarly, unwholesome arises, meaning that actions of body, speech, and mind do not act accordingly. This is because it is co-arisen from the self-natured corresponding (with unwholesome). Like milk produced from poisonous juice. If so, then there would be no defiled dharma that is neutral or good, because all are encompassed by Samsara (cycle of birth and death). If according to the ultimate truth, it is indeed as you say. However, here it is discussed in terms of the Vipaka (karmic result). Those defiled dharmas that cannot record Vipaka are established as neutral. Among them, those that can record the Vipaka of love are said to be good, so there is no fault. The neutral in the ultimate truth refers to the two unconditioned dharmas, namely, Taikong (infinite space) and Nirvana (cessation achieved through wisdom). Only the neutral nature exists, with no other differences. One should contemplate on this. If the power of co-arising causes actions of body and speech to become good or unwholesome, then the four great elements (earth, water, fire, and wind) should also be so. Because the author's mind originally intended to create karma, not the four great elements, so it cannot be taken as an example. If so, then the unmanifest karma that follows the mind in Samadhi (meditative state) is not caused by the intention in the state of Samadhi, nor is it caused by the effort in a distracted mind, because they are not of the same kind. How can it become good? Or the divine eye and divine ear should become good nature. For such meanings, one should strive to contemplate. As mentioned above, the afflictions severed by seeing, because they operate within the inner realm, cannot be expressed. If so, then why does the Sutra say that due to wrong views, wrong thoughts, wrong speech, wrong actions, and wrong livelihood arise? This is not contradictory. Why? The verse says:
There are two kinds of co-arising, cause and that moment. As the order should be known, named 'transformation' and 'following transformation'. The consciousness severed by seeing only transforms, the five consciousnesses only follow transformation. The mind severed by cultivation connects to both, the unconditioned and Vipaka are not. In transformation, good and other natures, following transformation each allows three. The Muni (sage) is necessarily the same as good, the neutral follows afflictions as good.
The treatise says. There are two kinds of co-arising of manifest and unmanifest karma: one is the cause co-arising, and the other is the moment co-arising. Because it is the cause in the beginning, it is the cause co-arising; because it exists in that moment, it is the moment co-arising. In order, the first is called transformation, and the second is called following transformation. The so-called cause co-arising refers to when one is about to create karma, it can cause the karma to arise, so it is called transformation. The moment co-arising refers to when one is creating karma, it is inseparable, so it is called following transformation. What function does following transformation have for karma? Even if there is a prior cause that can cause it to arise, if there is no following transformation, it is like a dead person.
業應無。若爾無心如何發戒。諸有心者業起分明故隨轉心於業有用。見所斷識于發表中唯能為轉。于能起表尋伺生中為資糧故不為隨轉。于外門心正起業時此無有故。又見所斷若發表色此色則應是見所斷。若許見斷斯有何失。是則違越阿毗達磨。又明無明不相違故。有漏業色非見所斷。如是道理應更成立。若爾大種亦應見斷。俱見斷心力所起故。無如是過失如非善不善。或復許爾理亦無違。不應許然。以諸大種定非見斷及非所斷。以一切種不染污法與明無明不相違故。彼經但據前因等起而作是說。故不相違。若五識身唯作隨轉。無分別故。外門起故。修斷意識通為二種。有分別故。外門起故。一切無漏異熟生心非轉隨轉。唯在定故。不由加行任運轉故。如是即成四句差別。有轉非隨轉。謂見所斷心。有隨轉非轉。謂眼等五識。有轉亦隨轉。謂修所斷三性意識。有非轉隨轉。謂諸無漏異熟生心。轉隨轉心定同性不。此不決定。其事云何。謂前轉心若是善性。后隨轉識通善等三。不善無記隨轉亦爾。唯牟尼尊轉隨轉識多分同性少有不同。謂轉若善心隨轉亦善。轉心若無記隨轉亦然。而或有時善隨無記轉。曾無無記為善隨轉時。以佛世尊于說法等心或增長無萎歇故。有餘部說。諸佛世尊常在定故。心唯是善無無記心。故契經
【現代漢語翻譯】 現代漢語譯本 業應無。如果這樣，沒有心如何發起戒律？所有有心者，業的生起是分明的，因此隨順於心對於業是有用的。見所斷的識在發表（戒律）中只能作為『轉』（pravṛtti，推動、運轉），對於能引發發表的尋伺生起中，作為資糧，因此不作為『隨轉』（anuvṛtti，隨順、跟隨）。在外門心真正生起業的時候，這個（見所斷識）是沒有的。而且，見所斷如果發表為色，這個色就應該是見所斷。如果允許是見所斷，這有什麼過失呢？這就會違背阿毗達磨（Abhidharma，論藏）。而且，光明和無明不相違背，因此有漏的業色不是見所斷。這樣的道理應該進一步成立。如果這樣，大種（mahābhūta，地、水、火、風）也應該是見所斷，因為都是見斷的心力所引發的。沒有這樣的過失，就像非善非不善一樣。或者允許這樣，道理上也沒有違背。不應該允許這樣。因為諸大種必定不是見所斷，也不是修所斷。因為一切不染污法與光明和無明不相違背。那部經只是根據前因等起而這樣說的，所以不相違背。如果五識身只是作為隨轉，因為沒有分別，而且從外門生起。修斷的意識則通為兩種（轉和隨轉），因為有分別，而且從外門生起。一切無漏的異熟生心，不是轉也不是隨轉，因為只在禪定中，不是由加行任運而轉。這樣就形成了四句差別：有轉非隨轉，是指見所斷的心。有隨轉非轉，是指眼等五識。有轉也是隨轉，是指修所斷的三性意識。有非轉非隨轉，是指諸無漏的異熟生心。 轉和隨轉的心一定是同性的嗎？這不一定。情況是怎樣的呢？如果前面的轉心是善性，後面的隨轉識則通於善、不善、無記三種。不善和無記的隨轉也是這樣。只有牟尼尊（Muni，指佛陀）的轉和隨轉識，大部分是同性的，少部分是不同的。也就是說，轉心如果是善，隨轉也是善。轉心如果是無記，隨轉也是無記。但有時善會隨無記轉，從來沒有無記為善隨轉的時候。因為佛世尊在說法等的時候，心或者增長，沒有萎歇。有餘部說，諸佛世尊常在定中，心只是善，沒有無記心。所以契經（Sūtra，經）中這樣說。
【English Translation】 English version The karma should be nonexistent. If so, how can one generate precepts without mind? For all those with minds, the arising of karma is clear, therefore, following the mind is useful for karma. The consciousness to be abandoned by seeing (見所斷, dṛṣṭi-heya) can only function as 'pravṛtti' (轉, movement, operation) in the expression (of precepts). In the arising of investigation and analysis (尋伺, vitarka-vicāra) that can initiate expression, it serves as a resource, therefore it does not function as 'anuvṛtti' (隨轉, following). When the mind at the external sense base (外門, bāhya-dvāra) truly generates karma, this (consciousness to be abandoned by seeing) is not present. Furthermore, if what is to be abandoned by seeing is expressed as form (色, rūpa), then this form should be what is to be abandoned by seeing. If it is accepted as what is to be abandoned by seeing, what fault is there? This would contradict the Abhidharma (阿毗達磨, Abhidharma). Moreover, because clarity (明, vidyā) and ignorance (無明, avidyā) are not contradictory, the contaminated karmic form (有漏業色, sāsrava-karma-rūpa) is not what is to be abandoned by seeing. Such a principle should be further established. If so, the great elements (大種, mahābhūta) should also be what is to be abandoned by seeing, because they are all generated by the power of the mind that is to be abandoned by seeing. There is no such fault, just like non-virtuous and non-non-virtuous. Or, even if it is accepted, there is no contradiction in principle. It should not be accepted, however, because the great elements are definitely not what is to be abandoned by seeing, nor what is to be abandoned by cultivation. Because all uncontaminated dharmas (不染污法, anāsrava-dharma) are not contradictory to clarity and ignorance. That sutra (經, sūtra) speaks in this way only based on the arising of prior causes, therefore there is no contradiction. If the five aggregates of consciousness (五識身, pañca-vijñāna-kāya) only function as following, because they lack discrimination and arise from the external sense base. The consciousness to be abandoned by cultivation (修斷, bhāvanā-heya) functions as both (pravṛtti and anuvṛtti), because it has discrimination and arises from the external sense base. All uncontaminated resultant minds (無漏異熟生心, anāsrava-vipāka-ja-citta) are neither pravṛtti nor anuvṛtti, because they are only in samādhi (定, samādhi) and operate spontaneously without effort. Are the minds of pravṛtti and anuvṛtti necessarily of the same nature? This is not certain. What is the situation? If the preceding mind of pravṛtti is virtuous, the following consciousness of anuvṛtti can be of the three natures: virtuous, non-virtuous, and neutral. The anuvṛtti of non-virtuous and neutral is also the same. Only the minds of pravṛtti and anuvṛtti of the Muni (牟尼, Muni, referring to the Buddha) are mostly of the same nature, and a small part is different. That is, if the mind of pravṛtti is virtuous, the anuvṛtti is also virtuous. If the mind of pravṛtti is neutral, the anuvṛtti is also neutral. But sometimes virtue follows the neutral in pravṛtti, and there has never been a time when the neutral follows virtue in anuvṛtti. Because when the World-Honored One (佛世尊, Buddha-bhagavat) is teaching the Dharma, the mind either increases or does not diminish. Some other schools say that the Buddhas are always in samādhi, and the mind is only virtuous, without neutral minds. Therefore, the sutra says so.
說。
那伽行在定 那伽住在定 那伽坐在定 那伽臥在定
毗婆沙師作如是釋。此顯佛意。若不樂散心則於四威儀能常在定。然于餘位非無威儀及異熟生通果心起。諸有表業成善等性。為如轉心。為如隨轉。設爾何失。若如轉者。則欲界中應有有覆無記表業。身見邊見能為轉故。或應簡別非一切種見所斷心皆能為轉。若如隨轉惡無記心俱得別解脫表應非善性。於此徴難應設劬勞。應言如轉心表成善等性。然非如彼見斷轉心。修斷轉心為間隔故。若表不由隨轉心力成善等者。則不應言彼經但據前因等起非據剎那。故欲界中定無有覆無記表業。但應說言。彼經唯據余心所間因等起說故。見斷心雖能為轉。而於欲界定無有覆無記表業。
阿毗達磨俱舍論卷第十三 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷第十四
尊者世親造
三藏法師玄奘奉 詔譯分別業品第四之二
傍論已了。復應辯前表無表相。頌曰。
無表三律儀 不律儀非二
論曰。此中無表略說有三。一者律儀。二不律儀。三者非二謂非律儀非不律儀。能遮能滅惡戒相續故名律儀。如是律儀差別有幾。頌曰。
律儀別解脫 靜慮及道生
論曰。
【現代漢語翻譯】 現代漢語譯本：
說：
那伽（Naga，龍）行走時在定中，那伽（Naga，龍）居住時在定中，
那伽（Naga，龍）坐著時在定中，那伽（Naga，龍）躺臥時在定中。
毗婆沙師（Vaibhashika，佛教論師）如此解釋：這顯示了佛陀的意圖。如果（修行者）不喜好散亂的心，那麼在行、住、坐、臥四種威儀中都能常在定中。然而，在其他時候，並非沒有威儀，也沒有異熟所生的通果心生起。諸所有表業成就善等性質，是像『轉心』一樣，還是像『隨轉』一樣？如果這樣假設，會有什麼缺失呢？如果像『轉心』一樣，那麼欲界中應該有有覆無記的表業，因為身見、邊見能夠作為『轉』。或者應該區分，並非一切種類的見所斷的心都能作為『轉』。如果像『隨轉』一樣，那麼惡無記心一起得到別解脫，表業應該不是善的性質。對於這些質疑和困難，應該努力研究。應該說，像『轉心』一樣，表業成就善等性質，但並非像那些見所斷的『轉心』，因為修所斷的『轉心』有間隔的緣故。如果表業不是由隨轉的心力而成就善等性質，那麼就不應該說那部經只是根據前因等而生起，而不是根據剎那。所以欲界中一定沒有有覆無記的表業。但應該說，那部經只是根據其他心所間隔的因等而生起說的緣故。見所斷的心雖然能夠作為『轉』，但在欲界中一定沒有有覆無記的表業。
《阿毗達磨俱舍論》卷第十三
大正藏第 29 冊 No. 1558 《阿毗達磨俱舍論》
《阿毗達磨俱舍論》卷第十四
尊者世親（Vasubandhu）造
三藏法師玄奘（Xuanzang）奉 詔譯
分別業品第四之二
傍論已經說完，接下來應該辨別前面的表無表相。頌文說：
無表有三種，律儀、不律儀、非二者。
論曰：這裡所說的無表，概括來說有三種：一是律儀，二是不律儀，三是非二者，即非律儀非不律儀。能夠遮止和滅除惡戒相續的，叫做律儀。這樣的律儀差別有多少種呢？頌文說：
律儀有別解脫、靜慮及道生。
論曰：
【English Translation】 English version:
It is said:
The Naga (Naga, dragon) walks in Samadhi (Samadhi, concentration), the Naga (Naga, dragon) dwells in Samadhi (Samadhi, concentration),
The Naga (Naga, dragon) sits in Samadhi (Samadhi, concentration), the Naga (Naga, dragon) lies down in Samadhi (Samadhi, concentration).
The Vaibhashika (Vaibhashika, Buddhist philosopher) masters explain it this way: This reveals the Buddha's intention. If (a practitioner) does not delight in a distracted mind, then in the four postures of walking, standing, sitting, and lying down, one can always be in Samadhi (Samadhi, concentration). However, at other times, it is not that there are no postures, nor that the fruition of the matured result of the mind of penetration does not arise. All manifested actions that accomplish the nature of goodness, etc., are they like 'transforming the mind' or like 'following the transformation'? If this is assumed, what would be the deficiency? If it is like 'transforming the mind', then in the desire realm, there should be obscured and indeterminate manifested actions, because the view of self and the extreme views can serve as 'transformation'. Or it should be distinguished that not all types of minds severed by views can serve as 'transformation'. If it is like 'following the transformation', then evil indeterminate minds together attain separate liberation, and the manifested actions should not be of a good nature. For these questions and difficulties, effort should be made to study. It should be said that, like 'transforming the mind', manifested actions accomplish the nature of goodness, etc., but not like those 'transforming minds' severed by views, because the 'transforming minds' severed by cultivation have intervals. If manifested actions do not accomplish the nature of goodness, etc., by the power of the mind following the transformation, then it should not be said that that sutra is only based on the arising of previous causes, etc., and not based on the moment. Therefore, in the desire realm, there is definitely no obscured and indeterminate manifested action. But it should be said that that sutra is only based on the causes, etc., separated by other mental factors. Although the mind severed by views can serve as 'transformation', in the desire realm, there is definitely no obscured and indeterminate manifested action.
Abhidharma-kosa-sastra Volume 13
T29, No. 1558 Abhidharma-kosa-sastra
Abhidharma-kosa-sastra Volume 14
Composed by Venerable Vasubandhu (Vasubandhu)
Translated by Tripitaka Master Xuanzang (Xuanzang) under Imperial Order
Chapter Four on the Discrimination of Karma, Part Two
The side discussion is finished. Next, the manifested and unmanifested aspects should be distinguished. The verse says:
Unmanifested actions are of three types: vows, non-vows, and neither.
It is said: Here, the unmanifested actions are generally of three types: first, vows; second, non-vows; third, neither, that is, neither vows nor non-vows. That which can prevent and extinguish the continuous stream of evil precepts is called vows. How many types of differences are there in such vows? The verse says:
Vows arise from separate liberation, meditative concentration, and the path.
It is said:
律儀差別略有三種。一別解脫律儀。謂欲纏戒。二靜慮生律儀。謂色纏戒。三道生律儀。謂無漏戒。初律儀相差別云何。頌曰。
初律儀八種 實體唯有四 形轉名異故 各別不相違
論曰。別解脫律儀相差別有八。一苾芻律儀。二苾芻尼律儀。三正學律儀。四勤策律儀。五勤策女律儀。六近事律儀。七近事女律儀。八近住律儀。如是八種律儀相差別。總名第一別解脫律儀。雖有八名實體唯四。一苾芻律儀。二勤策律儀。三近事律儀。四近住律儀。唯此四種別解律儀皆有體實。相各別故。所以者何。離苾芻律儀。無別苾芻尼律儀。離勤策律儀無別正學勤策女律儀。離近事律儀無別近事女律儀。云何知然。由形改轉。體雖無捨得而名有異故。形謂形相。即男女根。由此二根男女形別。但由形轉令諸律儀名為苾芻苾芻尼等。謂轉根位令本苾芻律儀名苾芻尼律儀。或苾芻尼律儀名苾芻律儀。令本勤策律儀名勤策女律儀。或勤策女律儀及正學律儀名勤策律儀。令本近事律儀名近事女律儀。或近事女律儀名近事律儀。非轉根位有舍先得得先未得律儀因緣。故四律儀非異三體。若從近事律儀受勤策律儀。復從勤策律儀受苾芻律儀。此三律儀為由增足遠離方便立別別名。如只雙金錢及五十二十。為體各別具足頓生。
三種律儀體不相雜。其相各別具足頓生。三律儀中具三離殺。乃至具足三離飲酒。餘數多少隨其所應。既爾相望同類何別。由因緣別相望有異。其事云何。如如求受多種學處。如是如是。能離多種憍逸處時。即離眾多殺等緣起。以諸遠離依因緣發故。因緣別遠離有異。若無此事舍苾芻律儀。爾時則應三律儀皆舍。前二攝在後一中故。既不許然。故三各別。然此三種互不相違。於一身中俱時而轉。非由受后舍前律儀。勿舍苾芻戒便非近事等。近事近住勤策苾芻四種律儀云何安立。頌曰。
受離五八十 一切所應離 立近事近住 勤策及苾芻
論曰。應知此中如數次第。依四遠離立四律儀。謂受離五所應遠離。安立第一近事律儀。何等名為五所應離。一者殺生。二不與取。三欲邪行。四虛誑語。五飲諸酒。若受離八所應遠離。安立第二近住律儀。何等名為八所應離。一者殺生。二不與取。三非梵行。四虛誑語。五飲諸酒。六塗飾香鬘舞歌觀聽。七眠坐高廣嚴麗床座。八食非時食。若受離十所應遠離。安立第三勤策律儀。何等名為十所應離。謂於前八塗飾香鬘舞歌觀聽開為二種。復加受畜金銀等寶以為第十。若受離一切應離身語業。安立第四苾芻律儀。別解律儀名差別者。頌曰。
俱得名尸羅 妙行
【現代漢語翻譯】 現代漢語譯本 三種律儀（Samvara，戒律）的體性不互相混雜，它們的相狀各自不同，且具足頓然產生。三種律儀中都具備三種遠離殺生的行為，乃至具足三種遠離飲酒的行為，其餘數量的多少則隨其所應。既然如此，相互觀望，同類的律儀有什麼區別呢？由於因緣的差別，相互觀望就有了差異。這件事是怎樣的呢？就像求受多種學處一樣，像這樣，能夠遠離多種憍逸（Koukritya，追悔）之處時，就遠離了眾多殺生等緣起。因為諸多的遠離是依靠因緣而發起的，所以因緣不同，遠離也就有了差異。如果沒有這件事，捨棄了苾芻（Bhiksu，比丘）的律儀，那時就應該三種律儀都捨棄，因為前兩種包含在後一種之中。既然不允許這樣，所以三種律儀是各自不同的。然而這三種律儀互相不違背，在同一個身體中同時運轉，不是因為受了後面的律儀就捨棄了前面的律儀，不要因為捨棄了比丘戒就不是近事（Upasaka，優婆塞）等。近事、近住（Upavasatha，八關齋戒）、勤策（Sramanera，沙彌）、苾芻四種律儀如何安立呢？頌曰： 受離五八十，一切所應離，立近事近住，勤策及苾芻。 論曰：應當知道這裡按照數字的順序，依靠四種遠離來安立四種律儀。所謂受持遠離五種所應該遠離的，安立第一種近事律儀。哪五種是所應該遠離的呢？第一是殺生，第二是不與取（Adinnadana，偷盜），第三是欲邪行（Kamesu micchacara，邪淫），第四是虛誑語（Mrsa-vada，妄語），第五是飲諸酒。如果受持遠離八種所應該遠離的，安立第二種近住律儀。哪八種是所應該遠離的呢？第一是殺生，第二是不與取，第三是非梵行（Abrahmacarya，不清凈行），第四是虛誑語，第五是飲諸酒，第六是塗飾香鬘舞歌觀聽，第七是眠坐高廣嚴麗床座，第八是食非時食。如果受持遠離十種所應該遠離的，安立第三種勤策律儀。哪十種是所應該遠離的呢？就是在前面八種塗飾香鬘舞歌觀聽分為兩種，又加上受畜金銀等寶作為第十種。如果受持遠離一切應該遠離的身語業，安立第四種苾芻律儀。別解律儀（Pratimosksa-samvara，波羅提木叉戒）的名字有差別，頌曰： 俱得名尸羅（Sila，戒），妙行。
【English Translation】 English version The natures of the three Samvaras (律儀, vows) do not intermingle. Their characteristics are distinct, complete, and arise instantaneously. Within the three Samvaras, all possess three abstentions from killing, and even three abstentions from drinking alcohol, with the remaining number varying as appropriate. Given this, what distinguishes similar Samvaras when viewed in relation to each other? Due to differences in conditions, there are variations when viewed in relation to each other. How does this manifest? Just as one seeks to undertake various trainings, similarly, when one is able to abstain from various occasions of Koukritya (憍逸, remorse), one abstains from numerous arising conditions such as killing. Because these abstentions arise based on conditions, differences in conditions lead to variations in abstentions. If this were not the case, abandoning the Bhiksu (苾芻, monk) Samvara would necessitate abandoning all three Samvaras, as the former two are encompassed within the latter. Since this is not permitted, the three are distinct. However, these three do not contradict each other; they operate simultaneously within the same body. One does not abandon a prior Samvara by taking a later one, lest abandoning the Bhiksu vows would negate being an Upasaka (近事, lay follower), etc. How are the four Samvaras of Upasaka, Upavasatha (近住, observer of vows), Sramanera (勤策, novice monk), and Bhiksu established? The verse states: 『Taking abstentions from five, eight, ten, all that should be abstained from, establishes Upasaka, Upavasatha, Sramanera, and Bhiksu.』 The treatise states: It should be known that here, in numerical order, the four Samvaras are established based on four abstentions. Namely, taking abstentions from five things that should be abstained from establishes the first, the Upasaka Samvara. What are the five things that should be abstained from? First is killing, second is Adinnadana (不與取, stealing), third is Kamesu micchacara (欲邪行, sexual misconduct), fourth is Mrsa-vada (虛誑語, lying), and fifth is drinking alcohol. If one takes abstentions from eight things that should be abstained from, the second, the Upavasatha Samvara, is established. What are the eight things that should be abstained from? First is killing, second is stealing, third is Abrahma-carya (非梵行, unchastity), fourth is lying, fifth is drinking alcohol, sixth is adorning oneself with perfumes, garlands, dancing, singing, and watching performances, seventh is sleeping and sitting on high and luxurious beds, and eighth is eating at improper times. If one takes abstentions from ten things that should be abstained from, the third, the Sramanera Samvara, is established. What are the ten things that should be abstained from? These are the previous eight, with adorning oneself with perfumes, garlands, dancing, and watching performances divided into two, and the addition of accepting and hoarding gold, silver, and other treasures as the tenth. If one takes abstentions from all bodily and verbal actions that should be abstained from, the fourth, the Bhiksu Samvara, is established. The name Pratimosksa-samvara (別解律儀, individual liberation vows) implies differentiation. The verse states: 『Both obtain the name Sila (尸羅, morality), excellent conduct.』
業律儀 唯初表無表 名別解業道
論曰。能平險業故名尸羅。訓釋詞者。謂清涼故。如伽他言。受持戒樂。身無熱惱故名尸羅。智者稱揚故名妙行。所作自體故名為業。豈不無表亦名不作。如何今說所作自體。有慚恥者受無表力不造眾惡故名不作。表思所造得所作名。有餘釋言。是作因故。是作果故。名作無失。能防身語故名律儀。如是應知。別解脫戒通初后位無差別名。唯初剎那表及無表得別解脫及業道名。謂受戒時初表無表。別別棄捨種種惡故。依初別舍義立別解脫名。即于爾時所作究竟。依業暢義立業道名。故初剎那名別解脫。亦得名曰別解律儀。亦得名為根本業道。從第二念乃至未舍不名別解脫名別解律儀。不名業道名為後起。誰成就何律儀。頌曰。
八成別解脫 得靜慮聖者 成靜慮道生 后二隨心轉
論曰。八眾皆成就別解脫律儀。謂從苾芻乃至近住。外道無有所受戒耶。雖有不名別解脫戒。由彼所受無有功能永脫諸惡依著有故。靜慮生者。謂此律儀從靜慮生。或依靜慮。若得靜慮者定成此律儀。諸靜慮邊亦名靜慮。如近村邑得村邑名故。有說言於此村邑有稻田等。此亦應然。道生律儀聖者成就。此復有二。謂學無學。於前分別俱有因中說二律儀是隨心轉。於此三內其二者
【現代漢語翻譯】 現代漢語譯本 業律儀 唯初表無表 名別解業道
論曰。能平險業故名尸羅（Śīla，戒律）。訓釋詞者。謂清涼故。如伽他（Gāthā，偈頌）言。『受持戒樂。身無熱惱』故名尸羅（Śīla，戒律）。智者稱揚故名妙行。所作自體故名為業。豈不無表亦名不作。如何今說所作自體。有慚恥者受無表力不造眾惡故名不作。表思所造得所作名。有餘釋言。是作因故。是作果故。名作無失。能防身語故名律儀。如是應知。別解脫戒通初后位無差別名。唯初剎那表及無表得別解脫及業道名。謂受戒時初表無表。別別棄捨種種惡故。依初別舍義立別解脫名。即于爾時所作究竟。依業暢義立業道名。故初剎那名別解脫。亦得名曰別解律儀。亦得名為根本業道。從第二念乃至未舍不名別解脫名別解律儀。不名業道名為後起。誰成就何律儀。頌曰。
八成別解脫 得靜慮聖者 成靜慮道生 后二隨心轉
論曰。八眾皆成就別解脫律儀。謂從苾芻（Bhikṣu，比丘）乃至近住。外道無有所受戒耶。雖有不名別解脫戒。由彼所受無有功能永脫諸惡依著有故。靜慮生者。謂此律儀從靜慮生。或依靜慮。若得靜慮者定成此律儀。諸靜慮邊亦名靜慮。如近村邑得村邑名故。有說言於此村邑有稻田等。此亦應然。道生律儀聖者成就。此復有二。謂學無學。於前分別俱有因中說二律儀是隨心轉。於此三內其二者
【English Translation】 English version The Karmic Observance Only the initial expressed and unexpressed are called 'Separate Liberation Karmic Path'.
Treatise: That which can level dangerous karma is called Śīla (moral discipline). Explaining the term, it means 'cool and clear'. As the Gāthā (verse) says, 'Joy in upholding the precepts, the body has no heat or affliction,' therefore it is called Śīla (moral discipline). Praised by the wise, it is called 'Wonderful Conduct'. The self-nature of what is done is called karma. Is it not that the unexpressed is also called 'non-doing'? How is it now said to be the self-nature of what is done? Those who have shame and embarrassment, relying on the power of the unexpressed, do not create various evils, hence it is called 'non-doing'. The expressed, created by thought, obtains the name of 'what is done'. Other explanations say: Because it is the cause of action, because it is the result of action, it is called 'action without loss'. That which can prevent body and speech is called 'observance'. Thus, it should be known that the Separate Liberation precepts are the same in the initial and subsequent stages without difference. Only in the initial moment do the expressed and unexpressed obtain the names of Separate Liberation and Karmic Path. That is to say, at the time of receiving the precepts, the initial expressed and unexpressed separately abandon various evils. Based on the meaning of initial separate abandonment, the name 'Separate Liberation' is established. At that very moment, what is done is completed. Based on the meaning of the unobstructedness of karma, the name 'Karmic Path' is established. Therefore, the initial moment is called Separate Liberation. It can also be called 'Separate Liberation Observance'. It can also be called the 'Fundamental Karmic Path'. From the second thought-moment until it is not abandoned, it is not called Separate Liberation, nor Separate Liberation Observance. It is not called Karmic Path, but is called 'subsequently arising'. Who accomplishes what observance? The verse says:
The eight assemblies accomplish Separate Liberation; those who have attained Dhyāna (meditative absorption) and the sages; Those born from Dhyāna (meditative absorption) and the Path are transformed at will.
Treatise: The eight assemblies all accomplish the Separate Liberation Observance, namely, from Bhikṣu (monk) to Upāsaka (lay follower). Do non-Buddhists not receive precepts? Although they do, they are not called Separate Liberation precepts because what they receive has no power to permanently escape all evils, as they are attached to existence. Those born from Dhyāna (meditative absorption) mean that this observance arises from Dhyāna (meditative absorption), or relies on Dhyāna (meditative absorption). If one attains Dhyāna (meditative absorption), one will definitely accomplish this observance. The vicinity of all Dhyānas (meditative absorptions) is also called Dhyāna (meditative absorption), just as a village near a town obtains the name of the town. Some say that in this village there are rice fields, etc. This should also be the case. The observance born from the Path is accomplished by the sages. This again has two types, namely, those in training and those beyond training. In the previous distinction, it was said that in the causes that are both present, the two observances are transformed at will. Among these three, the two are
何。謂靜慮生及道生二。非別解脫。所以者何。異心無心亦恒轉故。靜慮無漏二種律儀。亦名斷律儀。依何位建立。頌曰。
未至九無間 俱生二名斷
論曰。未至定中九無間道。俱生靜慮無漏律儀。以能永斷欲纏惡戒及能起惑名斷律儀。由此或有靜慮律儀非斷律儀。應作四句。第一句者。除未至定九無間道有漏律儀。所餘有漏靜慮律儀。第二句者。依未至定九無間道無漏律儀。第三句者。依未至定九無間道有漏律儀。第四句者。除未至定九無間道無漏律儀所餘一切無漏律儀。如是或有無漏律儀非斷律儀。應作四句。準前四句如應當知。若爾世尊所說略戒。
身律儀善哉 善哉語律儀 意律儀善哉 善哉遍律儀
又契經說。應善守護應善安住眼根律儀。此意根律儀以何為自性。此二自性非無表色。若爾是何。頌曰。
正知正念合 名意根律儀
論曰。為顯如是二種律儀俱以正知正念為體故。列名已復說合言。謂意律儀慧念為體。即合二種為根律儀。故離合言顯勿如次。今應思擇。表及無表誰成就何。齊何時分。且辯成無表律儀不律儀。頌曰。
住別解無表 未舍恒成現 剎那后成過 不律儀亦然 得靜慮律儀 恒成就過未 聖初除過去 住定道成中
【現代漢語翻譯】 現代漢語譯本： 問：什麼是靜慮所生和道所生的兩種律儀？ 答：不是別解脫律儀（Prātimokṣa-saṃvara，一種戒律）。 問：為什麼？ 答：因為異心（distracted mind）和無心（no mind）的狀態都會持續轉變。 靜慮（Dhyāna，禪定）和無漏（Anāsrava，無煩惱）兩種律儀，也稱為斷律儀（Samuccheda-saṃvara，斷滅戒）。依據什麼位（Bhūmi，層次）建立？ 頌曰： 『未至九無間，俱生二名斷。』 論曰：在未至定（Anāgamya-samādhi，未至定）中的九無間道（navānarya-mārga，九種無間道）中，俱生的靜慮和無漏律儀，因為能夠永遠斷除欲界的煩惱和惡戒，以及能夠生起迷惑，所以稱為斷律儀。因此，或許有靜慮律儀不是斷律儀。應該作四句分別： 第一句：除了未至定九無間道中的有漏律儀（Sāsrava-saṃvara，有煩惱的戒律），其餘的有漏靜慮律儀。 第二句：依據未至定九無間道中的無漏律儀。 第三句：依據未至定九無間道中的有漏律儀。 第四句：除了未至定九無間道中的無漏律儀，其餘的一切無漏律儀。 這樣，或許有無漏律儀不是斷律儀。應該作四句分別，參照前面的四句，應當知道。 如果這樣，世尊所說的略戒（samāsa-śīla，簡略的戒律）： 『身律儀善哉，善哉語律儀，意律儀善哉，善哉遍律儀。』 又契經（Sūtra，佛經）說：『應當善守護，應當善安住眼根律儀。』這個意根律儀（mano-indriya-saṃvara，意根的戒律）以什麼為自性？ 這兩種自性不是無表色（avijñapti-rūpa，無表色）。如果不是無表色，那是什麼？ 頌曰： 『正知正念合，名意根律儀。』 論曰：爲了顯示這兩種律儀都以正知（samprajanya，如實知）和正念（smṛti，正念）為體，所以列名之後又說『合』字。意思是意律儀以智慧和正念為體，即合二種為根律儀。所以離合之言顯示不要依次理解。 現在應該思考，表（vijñapti，表色）和無表（avijñapti，無表色）誰成就什麼？到什麼時候？ 首先辨別成就無表律儀和不律儀（asaṃvara，非戒）。 頌曰： 『住別解無表，未舍恒成現，剎那后成過，不律儀亦然。 得靜慮律儀，恒成就過未，聖初除過去，住定道成中。』
【English Translation】 English version: Question: What are the two types of saṃvara (restraint, discipline) that arise from dhyāna (meditation) and the path? Answer: They are not Prātimokṣa-saṃvara (the discipline of individual liberation). Question: Why? Answer: Because the states of distracted mind and no mind are constantly changing. The two types of saṃvara, dhyāna and Anāsrava (without outflows), are also called Samuccheda-saṃvara (discipline of eradication). Upon what Bhūmi (level) are they established? Verse: 'In the Anāgamya, the nine anarya-mārga, both sahaja (co-arising) are called Samuccheda.' Treatise: In the nine anarya-mārga (paths of immediate result) within the Anāgamya-samādhi (unreached concentration), the sahaja (co-arising) dhyāna and Anāsrava saṃvara, because they can permanently cut off the afflictions and evil precepts of the desire realm, and can generate delusion, are called Samuccheda-saṃvara. Therefore, perhaps there is dhyāna saṃvara that is not Samuccheda-saṃvara. Four distinctions should be made: First distinction: Except for the Sāsrava-saṃvara (discipline with outflows) in the nine anarya-mārga of the Anāgamya-samādhi, the remaining Sāsrava dhyāna saṃvara. Second distinction: Based on the Anāsrava saṃvara in the nine anarya-mārga of the Anāgamya-samādhi. Third distinction: Based on the Sāsrava saṃvara in the nine anarya-mārga of the Anāgamya-samādhi. Fourth distinction: Except for the Anāsrava saṃvara in the nine anarya-mārga of the Anāgamya-samādhi, all the remaining Anāsrava saṃvara. Thus, perhaps there is Anāsrava saṃvara that is not Samuccheda-saṃvara. Four distinctions should be made, referring to the previous four distinctions, it should be known. If so, the samāsa-śīla (summary precepts) spoken by the World Honored One: 'Good is bodily discipline, good is verbal discipline, good is mental discipline, good is all-around discipline.' Also, the Sūtra (scripture) says: 'One should well guard, one should well abide in the mano-indriya-saṃvara (discipline of the eye faculty).' What is the nature of this mano-indriya-saṃvara (discipline of the mind faculty)? These two natures are not avijñapti-rūpa (non-manifesting form). If they are not avijñapti-rūpa, then what are they? Verse: 'Right knowledge and right mindfulness combined, are called mano-indriya-saṃvara.' Treatise: In order to show that these two types of saṃvara both take samprajanya (clear comprehension) and smṛti (mindfulness) as their essence, therefore, after listing the names, the word 'combined' is also said. It means that mental discipline takes wisdom and mindfulness as its essence, that is, combining the two is the discipline of the faculties. Therefore, the words of separation and combination show that one should not understand them sequentially. Now it should be considered, who achieves what with vijñapti (manifesting form) and avijñapti (non-manifesting form)? Until what time? First, distinguish the achievement of avijñapti saṃvara and asaṃvara (non-discipline). Verse: 'Abiding in Prātimokṣa avijñapti, not abandoned, constantly achieved in the present, after a moment, achieved in the past, so too is asaṃvara. Having obtained dhyāna saṃvara, constantly achieved in the past and future, the noble one initially removes the past, abiding in concentration, the path achieves in the present.'
論曰。住別解脫補特伽羅。未舍以來恒成現世。此別解脫律儀無表。初剎那后亦成過去。前未舍言遍流至后。無散無表有成未來。不隨心色勢微劣故。如說安住別解律儀。住不律儀應知亦爾。謂至未舍惡戒以來恒成現世。惡戒無表初剎那后亦成過去。諸有獲得靜慮律儀。乃至未舍恒成過未。餘生所失過去定律儀。今初剎那必還得彼故。一切聖者無漏律儀。過去未來亦恒成就。有差別者。謂初剎那必成未來非成過去。此類聖道先未起故。若有現住靜慮彼道。如次成現在靜慮道律儀。非出觀時有成現在。已辯安住善惡律儀。住中雲何。頌曰。
住中有無表 初成中后二
論曰。言住中者。謂非律儀非不律儀。彼所起業未必一切皆有無表。若有無表即是善戒或是惡戒種類所攝。彼初剎那但成現在。然現在世處過未中。故以成中說成現在。初剎那后未舍以來。恒成過現二世無表。若有安住律不律儀。亦有成惡善無表不。設有成就為經幾時。頌曰。
住律不律儀 起染凈無表 初成中后二 至染凈勢終
論曰。若住律儀由勝煩惱作殺縛等諸不善業。由此便發不善無表。住不律儀。由淳凈信。作禮佛等諸勝善業。由此亦發諸善無表。乃至此二心未斷來。所發無表恒時相續。然其初念唯成現在。自
【現代漢語翻譯】 現代漢語譯本： 論曰：安住于別解脫（Pratimoksha，一種戒律）的補特伽羅（Pudgala，人），在未捨棄別解脫戒之前，恒常成就現世的戒體。此別解脫律儀的無表色（Avijñapti-rūpa，不可見的戒體），在最初剎那之後也成為過去。前面所說的『未舍』一詞，普遍地延續到後面。沒有散失的無表色，可以成就未來。因為不隨順心和色，其勢力微弱的緣故。如經中所說，安住于別解脫律儀。安住于不律儀（Adharmavinaya，惡戒）也應當知道是同樣的道理。也就是說，直至未捨棄惡戒之前，恒常成就現世的惡戒。惡戒的無表色，在最初剎那之後也成為過去。凡是獲得靜慮律儀（Dhyana-samvara，禪定戒）的人，乃至未捨棄之前，恒常成就過去和未來。其餘生中所失去的過去定（Samadhi，禪定）律儀，在今生最初剎那必定還得。一切聖者的無漏律儀（Anāsrava-saṃvara，無漏戒），過去和未來也恒常成就。有差別的是，最初剎那必定成就未來，而不是成就過去。因為此類聖道先前沒有生起過。如果有人現在安住于靜慮及其道，依次成就現在的靜慮道律儀。不是在出觀的時候才成就現在。以上已經辨析了安住于善惡律儀的情況。那麼，安住于中間狀態又是如何呢？頌曰： 『住中有無表，初成中后二。』 論曰：所說的『住中』，是指非律儀非不律儀的狀態。處於這種狀態的人所造的業，未必一切都有無表色。如果有無表色，那就是屬於善戒或是惡戒的種類。這種無表色的最初剎那隻成就現在。然而，現在世處於過去和未來之中，所以用『成中』來說明成就現在。從最初剎那之後，直至未捨棄之前，恒常成就過去和現在的二世無表。如果有人安住于律儀或不律儀，也會成就惡或善的無表色嗎？即使有成就，會經過多長時間呢？頌曰： 『住律不律儀，起染凈無表，初成中后二，至染凈勢終。』 論曰：如果安住于律儀的人，由於強烈的煩惱而造作殺生、捆綁等各種不善業，由此便生起不善的無表色。安住于不律儀的人，由於純凈的信心，而作禮佛等各種殊勝的善業，由此也生起各種善的無表色。乃至這兩種心念沒有斷絕之前，所生起的無表色恒時相續。然而，最初的念頭只成就現在。從
【English Translation】 English version: Treatise states: A Pudgala (person) abiding in Pratimoksha (individual liberation vows), constantly accomplishes the present existence as long as they have not relinquished it. This Avijñapti-rūpa (non-revealing form) of the Pratimoksha precepts also becomes past after the initial moment. The aforementioned term 'not relinquished' universally extends to the subsequent moments. The non-scattered Avijñapti-rūpa can accomplish the future. This is because it does not accord with mind and form, and its power is weak. As it is said in the scriptures, one abides in the Pratimoksha precepts. It should be understood that abiding in Adharmavinaya (non-precepts, evil vows) is also the same. That is to say, until one has not relinquished the evil vows, they constantly accomplish the present existence. The Avijñapti-rūpa of evil vows also becomes past after the initial moment. Those who have attained Dhyana-samvara (meditative concentration vows), constantly accomplish the past and future until they have not relinquished them. The past Samadhi (meditation) precepts lost in other lives will surely be regained in the initial moment of this life. The Anāsrava-saṃvara (undefiled vows) of all noble ones are constantly accomplished in the past and future as well. The difference is that the initial moment will surely accomplish the future, but not the past, because such noble paths have not arisen before. If someone is currently abiding in Dhyana and its path, they will sequentially accomplish the present Dhyana path precepts. It is not only when emerging from meditation that the present is accomplished. The conditions of abiding in good and evil precepts have been discussed above. So, what about abiding in the intermediate state? The verse says: 'In the intermediate state, there is Avijñapti-rūpa; the initial moment accomplishes the middle, and the subsequent moments accomplish the two.' Treatise states: The 'intermediate state' refers to the state of neither precepts nor non-precepts. The actions performed by those in this state do not necessarily all have Avijñapti-rūpa. If there is Avijñapti-rūpa, it belongs to the category of good or evil precepts. The initial moment of this Avijñapti-rūpa only accomplishes the present. However, the present existence is situated within the past and future, so 'accomplishing the middle' is used to explain accomplishing the present. From the initial moment onwards, until it is not relinquished, the Avijñapti-rūpa constantly accomplishes the past and present two existences. If someone abides in precepts or non-precepts, will they also accomplish evil or good Avijñapti-rūpa? Even if they do accomplish it, how long will it last? The verse says: 'Abiding in precepts or non-precepts, gives rise to defiled or pure Avijñapti-rūpa; the initial moment accomplishes the middle, and the subsequent moments accomplish the two, until the power of defilement or purity ends.' Treatise states: If someone abiding in precepts, due to strong afflictions, commits various unwholesome actions such as killing and binding, this will give rise to unwholesome Avijñapti-rūpa. If someone abiding in non-precepts, due to pure faith, performs various excellent wholesome actions such as prostrating to the Buddha, this will also give rise to various wholesome Avijñapti-rūpa. Until these two kinds of thoughts are not severed, the Avijñapti-rūpa that arises will constantly continue. However, the initial thought only accomplishes the present. From
茲以後通成過現。已辯無表。成表云何。頌曰。
表正作成中 后成過非未 有覆及無覆 唯成就現在
論曰。諸有安住律不律儀及住中者。乃至正作諸表業來恒成現表。初剎那后至未舍來恒成過去。必無成就未來表者。如無表釋。有覆無覆二無記表。定無有能成就過未。法力既劣得力亦微。是故無能逆追成者。此法力劣誰之所為。是心所為。若爾有覆無記心等勿成過未。此責非理。表昧鈍故。依他起故。心等不然。無記表業從劣心起。其力倍劣彼能起心。故表與心成有差別。如前所說住不律儀。此不律儀名差別者。頌曰。
惡行惡戒業 業道不律儀
論曰。此惡行等五種異名。是不律儀名之差別。是諸智者所訶厭故。果非愛故立惡行名。障凈尸羅故名惡戒。身語所造故名為業。根本所攝故名業道。不禁身語名不律儀。然業道名唯目初念。通初后位立餘四名。或成表業非無表等。應作四句。其事云何。頌曰。
成表非無表 住中劣思作 舍未生表聖 成無表非表
論曰。唯成就表非無表者。謂住非律儀非不律儀。以微劣思造善造惡。唯發表業尚無無表。況無記思所發表業。除有依福及成業道。唯成無表非表業者。謂易生聖補特伽羅。表業未生或生已舍。俱成非句如應當
【現代漢語翻譯】 現代漢語譯本：
現在已經通過，成為過去。已經辨析了無表（Avijñapti-karma，無表業）。成為表（Vijñapti-karma，表業）是怎樣的呢？頌文說：
『表正作成中，后成過非未，有覆及無覆，唯成就現在。』
論述：凡是安住于律儀（Śīla，戒律）、不律儀（Aśīla，惡戒）以及住于中間狀態的人，乃至正在造作各種表業時，恒常成就現在的表業。最初剎那之後，直到未捨棄之前，恒常成就過去的表業。必定沒有成就未來表業的情況，如同對無表的解釋一樣。有覆無記（Sākliṣṭa-avyākṛta，有覆無記性）和無覆無記（Anākliṣṭa-avyākṛta，無覆無記性）這兩種無記表業，必定沒有能夠成就過去和未來的。因為法的力量既弱，所得的力量也微小，所以沒有能夠逆向追溯成就的。這法的力量弱是誰造成的呢？是心造成的。如果這樣，有覆無記心等，不要成就過去和未來。這種責難是不合理的，因為表業是昧鈍的，依賴他而生起，心等不是這樣。無記表業從微弱的心生起，它的力量更加微弱，它能夠生起心。所以表業與心在成就上有差別。如前面所說，安住于不律儀。這不律儀名稱的差別，頌文說：
『惡行惡戒業，業道不律儀。』
論述：這惡行等五種不同的名稱，是不律儀名稱的差別。因為是諸位智者所呵斥厭惡的，果報不是可喜愛的，所以立名為惡行。障礙清凈尸羅（Śīla，戒）的緣故，名為惡戒。由身語所造作的緣故，名為業。被根本所攝持的緣故，名為業道。不能夠禁制身語的緣故，名為不律儀。然而業道這個名稱，僅僅指最初的念頭。通用於最初和後來的位置，建立其餘四種名稱。或者成就表業，不是無表等。應當作四句分析。這件事是怎樣的呢？頌文說：
『成表非無表，住中劣思作，舍未生表聖，成無表非表。』
論述：唯獨成就表業而不是無表業的情況，是指安住于非律儀非不律儀的人，以微弱的思心造作善業或惡業，唯獨發表業，尚且沒有無表業，更何況無記思心所發表的業。除了有依靠福德以及成就業道的情況。唯獨成就無表業而不是表業的情況，是指容易生起聖道的補特伽羅（Pudgala，補特伽羅），表業尚未生起或者生起后已經捨棄。兩種情況都屬於非句，應當如此理解。 English version:
The present has already passed, becoming the past. Avijñapti-karma (unmanifested karma) has been analyzed. How does Vijñapti-karma (manifested karma) come to be? The verse says:
'Manifested, correct action in the present, the later becomes past, not future, defiled and undefiled, only the present is accomplished.'
Treatise: All those who abide in Śīla (discipline), Aśīla (lack of discipline), and those who abide in the middle state, even while performing various manifested karmas, constantly accomplish present manifested karma. From the initial moment until it is not abandoned, past manifested karma is constantly accomplished. There is definitely no accomplishment of future manifested karma, just as in the explanation of unmanifested karma. Defiled and undefiled, these two types of neutral manifested karma, definitely cannot accomplish the past and future. Because the power of the dharma is weak, the power obtained is also small, so there is no ability to retroactively accomplish it. Who causes this weakness of the dharma's power? It is caused by the mind. If so, defiled neutral mind, etc., should not accomplish the past and future. This accusation is unreasonable because manifested karma is dull and relies on others to arise; the mind, etc., are not like this. Neutral manifested karma arises from a weak mind, its power is even weaker, it can give rise to the mind. Therefore, there is a difference in accomplishment between manifested karma and the mind. As mentioned earlier, abiding in lack of discipline. The difference in the name of this lack of discipline, the verse says:
'Evil conduct, evil precepts, karma, the path of karma, lack of discipline.'
Treatise: These five different names, such as evil conduct, are the differences in the name of lack of discipline. Because they are rebuked and disliked by wise people, and the result is not desirable, they are named evil conduct. Because they obstruct pure Śīla (discipline), they are called evil precepts. Because they are created by body and speech, they are called karma. Because they are governed by the root, they are called the path of karma. Because they cannot restrain body and speech, they are called lack of discipline. However, the name 'path of karma' only refers to the initial thought. The other four names apply to both the initial and subsequent positions. Or, manifested karma is accomplished, but not unmanifested karma, etc. Fourfold analysis should be made. How is this matter?
The verse says:
'Accomplishing manifested karma, not unmanifested karma, abiding in the middle, inferior thought creates, abandoning unarisen manifested, noble ones accomplish unmanifested, not manifested.'
Treatise: The case where only manifested karma is accomplished and not unmanifested karma refers to those who abide in neither discipline nor lack of discipline, using weak thought to create good or evil karma, only manifesting karma, not even having unmanifested karma, let alone the karma manifested by neutral thought. Except for cases where there is reliance on merit and the path of karma is accomplished. The case where only unmanifested karma is accomplished and not manifested karma refers to Pudgalas (individuals) who easily give rise to the noble path, manifested karma has not yet arisen or has already been abandoned after arising. Both cases belong to the non-affirmative category, and should be understood accordingly.
【English Translation】 English version:
The present has already passed, becoming the past. Avijñapti-karma (unmanifested karma) has been analyzed. How does Vijñapti-karma (manifested karma) come to be? The verse says:
'Manifested, correct action in the present, the later becomes past, not future, defiled and undefiled, only the present is accomplished.'
Treatise: All those who abide in Śīla (discipline), Aśīla (lack of discipline), and those who abide in the middle state, even while performing various manifested karmas, constantly accomplish present manifested karma. From the initial moment until it is not abandoned, past manifested karma is constantly accomplished. There is definitely no accomplishment of future manifested karma, just as in the explanation of unmanifested karma. Defiled and undefiled, these two types of neutral manifested karma, definitely cannot accomplish the past and future. Because the power of the dharma is weak, the power obtained is also small, so there is no ability to retroactively accomplish it. Who causes this weakness of the dharma's power? It is caused by the mind. If so, defiled neutral mind, etc., should not accomplish the past and future. This accusation is unreasonable because manifested karma is dull and relies on others to arise; the mind, etc., are not like this. Neutral manifested karma arises from a weak mind, its power is even weaker, it can give rise to the mind. Therefore, there is a difference in accomplishment between manifested karma and the mind. As mentioned earlier, abiding in lack of discipline. The difference in the name of this lack of discipline, the verse says:
'Evil conduct, evil precepts, karma, the path of karma, lack of discipline.'
Treatise: These five different names, such as evil conduct, are the differences in the name of lack of discipline. Because they are rebuked and disliked by wise people, and the result is not desirable, they are named evil conduct. Because they obstruct pure Śīla (discipline), they are called evil precepts. Because they are created by body and speech, they are called karma. Because they are governed by the root, they are called the path of karma. Because they cannot restrain body and speech, they are called lack of discipline. However, the name 'path of karma' only refers to the initial thought. The other four names apply to both the initial and subsequent positions. Or, manifested karma is accomplished, but not unmanifested karma, etc. Fourfold analysis should be made. How is this matter?
The verse says:
'Accomplishing manifested karma, not unmanifested karma, abiding in the middle, inferior thought creates, abandoning unarisen manifested, noble ones accomplish unmanifested, not manifested.'
Treatise: The case where only manifested karma is accomplished and not unmanifested karma refers to those who abide in neither discipline nor lack of discipline, using weak thought to create good or evil karma, only manifesting karma, not even having unmanifested karma, let alone the karma manifested by neutral thought. Except for cases where there is reliance on merit and the path of karma is accomplished. The case where only unmanifested karma is accomplished and not manifested karma refers to Pudgalas (individuals) who easily give rise to the noble path, manifested karma has not yet arisen or has already been abandoned after arising. Both cases belong to the non-affirmative category, and should be understood accordingly.
知。說住律儀不律儀等成就表業無表業已。此諸律儀由何而得。頌曰。
定生得定地 彼聖得道生 別解脫律儀 得由他教等
論曰。靜慮律儀由得有漏根本近分靜慮地心。爾時便得。與心俱故。無漏律儀由得無漏根本近分靜慮地心。爾時便得。亦心俱故。彼聲為顯前靜慮心。復說聖言簡取無漏。六靜慮地有無漏心。謂未至中間及四根本定。非三近分。如后當辯。別解脫律儀由他教等得。能教他者說名為他。從如是他教力發戒。故說此戒由他教得。此復二種。謂從僧伽補特伽羅有差別故。從僧伽得者。謂苾芻苾芻尼及正學戒。從補特伽羅得者。謂餘五種戒。諸毗柰耶毗婆沙師說。有十種得具戒法。為攝彼故復說等言。何者為十。一由自然。謂佛獨覺。二由得入正性離生。謂五苾芻。三由佛命善來苾芻。謂耶舍等。四由信受佛為大師。謂大迦葉。五由善巧酬答所問。謂蘇陀夷。六由敬受八尊重法。謂大生主。七由遣使。謂法授尼。八由持律為第五人。謂于邊國。九由十眾。謂于中國。十由三說歸佛法僧。謂六十賢部共集受具戒。如是所得別解律儀。非必定依表業而發。又此所說別解律儀。應齊幾時要期而受。頌曰。
別解脫律儀 盡壽或晝夜
論曰。七眾所持別解脫戒。唯應盡壽要期而受
【現代漢語翻譯】 現代漢語譯本：
要知道，關於安住于律儀和不安住于律儀等，以及成就表業和無表業的問題已經說過了。那麼，這些律儀是通過什麼途徑獲得的呢？頌文說：
『定生得定地，彼聖得道生，別解脫律儀，得由他教等。』
論述：靜慮（Dhyana，禪定）律儀，是通過獲得有漏的根本定和近分定（Upacara-samadhi，接近根本定的禪定）的心而獲得的。在那個時候就獲得了，因為它與心同時生起。無漏律儀，是通過獲得無漏的根本定和近分定的心而獲得的。在那個時候也獲得了，同樣與心同時生起。頌文中的『彼』字，是爲了顯示前面的靜慮心。又說『聖』字，是爲了簡別選取無漏。六種靜慮地有無漏心，指的是未至定（Anagamin，不還果）、中間定以及四根本定。不是指三種近分定。這一點將在後面詳細辨析。別解脫律儀，是通過他人的教導等方式獲得的。能夠教導他人的人，被稱為『他』。從這樣的他人教導的力量而發起戒律，所以說這種戒律是通過他人的教導獲得的。這又分為兩種情況，即從僧伽（Samgha，僧團）和補特伽羅（Pudgala，個人）獲得，存在差別。從僧伽獲得，指的是比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）以及正學戒（Siksamana，式叉摩那，預備出家的女性）。從補特伽羅獲得，指的是其餘五種戒。諸位毗柰耶（Vinaya，戒律）毗婆沙師（Vibhasa，論師）說，有十種獲得具足戒的方法。爲了涵蓋這十種情況，所以又說了『等』字。哪十種呢？一是通過自然，指的是佛（Buddha，覺者）和獨覺（Pratyekabuddha，辟支佛）。二是通過證入正性離生（Sammataniyama，正性決定），指的是五比丘。三是通過佛的命令『善來比丘』，指的是耶舍（Yasa）等。四是通過信受佛為大師，指的是大迦葉（Mahakasyapa）。五是通過善巧地回答所提出的問題，指的是蘇陀夷（Sudinna）。六是通過恭敬地接受八尊重法（Garudhammas，八敬法），指的是大生主（Mahaprajapati，摩訶波阇波提）。七是通過派遣使者，指的是法授尼（Dharmadatta）。八是通過持律作為第五人，指的是在邊遠地區。九是通過十位僧眾，指的是在中國。十是通過三次說歸依佛、法、僧，指的是六十賢部共同集會受具足戒。像這樣獲得的別解脫律儀，不一定必須依靠表業而發起。此外，這裡所說的別解脫律儀，應該以多長時間為期限來受持呢？頌文說：
『別解脫律儀，盡壽或晝夜。』
論述：七眾（在家和出家的七種僧眾）所持的別解脫戒，只應該以盡壽為期限來受持。
【English Translation】 English version:
It is known that the establishment of abiding in precepts and non-abiding in precepts, as well as the accomplished manifested karma and non-manifested karma, have already been discussed. So, through what means are these precepts obtained? The verse says:
'Dhyana-born obtained Dhyana-ground, those Saints obtained through the Path, Pratimoksha precepts, obtained through others' teachings, etc.'
Treatise: The Dhyana (meditation) precepts are obtained by acquiring the mind of the mundane fundamental Dhyana and the proximate Dhyana (Upacara-samadhi, approaching fundamental Dhyana). At that time, they are obtained because they arise simultaneously with the mind. The non-outflow precepts are obtained by acquiring the mind of the non-outflow fundamental Dhyana and proximate Dhyana. At that time, they are also obtained, likewise arising simultaneously with the mind. The word 'those' in the verse is to highlight the preceding Dhyana mind. Furthermore, the word 'Saints' is used to distinguish and select the non-outflow. The six Dhyana grounds have non-outflow minds, referring to the Anagamin (non-returner), intermediate Dhyana, and the four fundamental Dhyanas. It does not refer to the three proximate Dhyanas. This will be discussed in detail later. The Pratimoksha (individual liberation) precepts are obtained through the teachings of others, etc. One who can teach others is called 'other.' Because the precepts are initiated from the power of such other's teachings, it is said that these precepts are obtained through the teachings of others. This is further divided into two situations, namely, obtaining from the Samgha (community) and the Pudgala (individual), with differences. Obtaining from the Samgha refers to Bhikkhus (male monastics), Bhikkhunis (female monastics), and Siksamana (probationary nuns). Obtaining from the Pudgala refers to the remaining five types of precepts. The Vinaya (discipline) Vibhasa (commentary) masters say that there are ten ways to obtain full ordination. To encompass these ten situations, the word 'etc.' is added. What are the ten? First, through nature, referring to the Buddha (enlightened one) and Pratyekabuddha (solitary Buddha). Second, through entering Sammataniyama (rightness of destiny), referring to the five Bhikkhus. Third, through the Buddha's command 'Welcome, Bhikkhu,' referring to Yasa, etc. Fourth, through believing and accepting the Buddha as the master, referring to Mahakasyapa. Fifth, through skillfully answering the questions asked, referring to Sudinna. Sixth, through respectfully accepting the eight Garudhammas (weighty rules), referring to Mahaprajapati. Seventh, through sending messengers, referring to Dharmadatta. Eighth, through upholding the Vinaya as the fifth person, referring to remote regions. Ninth, through ten monastics, referring to China. Tenth, through reciting the refuge in the Buddha, Dharma, and Samgha three times, referring to the sixty worthy ones gathering together to receive full ordination. The Pratimoksha precepts obtained in this way do not necessarily have to rely on manifested karma to initiate. Furthermore, for what duration should the Pratimoksha precepts mentioned here be received? The verse says:
'Pratimoksha precepts, for life or day and night.'
Treatise: The Pratimoksha precepts held by the seven assemblies (the seven monastic and lay communities) should only be received with the intention of lasting for life.
。近住所持別解脫戒。唯一晝夜要期而受。此時定爾。所以者何。戒時邊際但有二種。一壽命邊際。二晝夜邊際。重說晝夜為半月等。時名是何法。謂諸行增語。於四洲中光位闇位如其次第立晝夜名二邊際中盡壽可爾。于命終后雖有要期而不能生別解脫戒。依身別故。別依身中無加行故無憶念故。一晝夜后或五戒十晝夜等中受近住戒。何法為障令彼眾多近住律儀非亦得起。必應有法能為障礙。以薄伽梵于契經中說近住律儀唯一晝夜故於如是義應共尋思。為佛正觀一晝夜后理無容起近住律儀。故於經中說一晝夜。為觀所化根難調者。旦應授與一晝夜戒。依何理教作如是言。過此戒生不違理故。毗婆沙者作如是言。曾無契經說過晝夜有別受得近住律儀。是故我宗不許斯義。依何邊際得不律儀。頌曰。
惡戒無晝夜 謂非如善受
論曰。要期盡壽造諸惡業得不律儀。非一晝夜如近住戒。所以者何。謂此非如善戒受故。謂必無有立限對師受不律儀如近住戒我一晝夜定受不律儀。此是智人所訶厭業故。若爾亦無有立限對師我乃至命終定受惡戒。勿盡形壽得不律儀。雖無對師要期盡壽作諸惡業。由起畢竟壞善意樂得不律儀。非起暫時壞善意樂。無師令彼得不律儀。故不律儀無一晝夜。然近住戒由現對師要期受力。雖無
【現代漢語翻譯】 現代漢語譯本： 如果有人住在寺院附近，想要受持別解脫戒（Pratimoksha Vows，佛教戒律的基礎），只能受持一晝夜的近住戒（Upavasa Vows，一種臨時性的戒律）。這是確定的。為什麼呢？因為受戒的時間期限只有兩種：一是壽命的終結，二是晝夜的終結。重複說晝夜，比如半個月等等，這個『時』指的是什麼法呢？指的是諸行的增語（expressions of activities）。在四大洲中，根據光照和黑暗的位置，依次設立晝夜的名稱。在兩種期限中，盡壽命是可以理解的。但在命終之後，即使有約定的期限，也不能生起別解脫戒，因為所依之身不同了。在不同的身體中，沒有加行（preparatory actions），也沒有憶念（recollection）。一晝夜之後，或者五戒、十晝夜等等之中，受持近住戒。什麼法會成為障礙，使得那些眾多的近住律儀不能同時生起呢？必定有法能夠成為障礙。因為薄伽梵（Bhagavan，佛的尊稱）在契經（Sutra，佛經）中說過，近住律儀只有一晝夜。因此，對於這樣的意義，應該共同尋思。是因為佛的正觀（correct observation）認為一晝夜之後，不可能生起近住律儀，所以在經中說一晝夜？還是爲了觀察那些根器難以調伏的眾生，應該在早上授予他們一晝夜的戒律？依據什麼道理教導說，超過這個期限受戒不違背道理呢？毗婆沙師（Vibhasha masters，論師）這樣說：從來沒有契經說過，過了晝夜還可以另外受持近住律儀。因此，我們宗派不認可這種說法。 依據什麼期限會得到不律儀（non-restraint）呢？頌曰： 『惡戒無晝夜，謂非如善受。』 論曰：約定盡壽命造作各種惡業，會得到不律儀。而不是像近住戒那樣只有一晝夜。為什麼呢？因為這不像善戒那樣受持。也就是說，絕對不會有人限定時間，對著一位老師說：『我一晝夜一定要受持不律儀，就像近住戒一樣。』這是智者所呵斥厭惡的行為。如果這樣，也不會有人限定時間，對著一位老師說：『我乃至命終一定要受持惡戒。』這樣就不會盡形壽得到不律儀了。即使沒有對著老師約定，只要盡壽命造作各種惡業，由於生起了徹底破壞善意的意樂（intention），就會得到不律儀。而不是生起暫時的破壞善意的意樂。沒有老師，也不會讓他得到不律儀。因此，不律儀沒有一晝夜的說法。然而，近住戒由於現在對著老師，憑藉約定的力量，即使沒有
【English Translation】 English version: If someone living near a monastery wishes to take the Pratimoksha Vows (the foundation of Buddhist precepts), they can only take the Upavasa Vows (a temporary form of precepts) for a single day and night. This is definite. Why? Because the time limit for taking vows is only of two kinds: one is the end of life, and the other is the end of the day and night. Repeating the day and night, such as half a month, etc., what does this 'time' refer to? It refers to the expressions of activities. In the four continents, according to the positions of light and darkness, the names of day and night are established in order. Among the two limits, the end of life is understandable. But after the end of life, even if there is an agreed-upon time limit, the Pratimoksha Vows cannot arise, because the body on which they depend is different. In a different body, there are no preparatory actions and no recollection. After one day and night, or in the five precepts, ten days and nights, etc., one takes the Upavasa Vows. What dharma becomes an obstacle, so that those many Upavasa Vows cannot arise simultaneously? There must be a dharma that can become an obstacle. Because the Bhagavan (the Blessed One, an honorific for the Buddha) said in the Sutras (Buddhist scriptures) that the Upavasa Vows are only for one day and night. Therefore, for such a meaning, we should contemplate together. Is it because the Buddha's correct observation considers that after one day and night, it is impossible for the Upavasa Vows to arise, so the Sutra says one day and night? Or is it to observe those beings whose faculties are difficult to tame, that they should be given the vows for one day and night in the morning? According to what principle is it taught that taking vows beyond this limit does not violate reason? The Vibhasha masters (commentators) say: There has never been a Sutra that says that after the day and night, one can separately take the Upavasa Vows. Therefore, our school does not recognize this view. According to what limit does one obtain non-restraint? Verse: 'Evil vows have no day or night, because they are not taken like good vows.' Treatise: Agreeing to create various evil deeds for the rest of one's life results in non-restraint. It is not like the Upavasa Vows, which are only for one day and night. Why? Because it is not taken like good vows. That is, absolutely no one would limit the time and say to a teacher: 'I must take non-restraint for one day and night, just like the Upavasa Vows.' This is a behavior that is condemned and detested by the wise. If so, no one would limit the time and say to a teacher: 'I must take evil vows until the end of my life.' In this way, one would not obtain non-restraint for the rest of one's life. Even without agreeing with a teacher, as long as one creates various evil deeds for the rest of one's life, due to the arising of the intention to completely destroy good intentions, one will obtain non-restraint. It is not the arising of a temporary intention to destroy good intentions. Without a teacher, it will not cause him to obtain non-restraint. Therefore, non-restraint does not have the concept of one day and night. However, the Upavasa Vows, due to the power of the agreement in the presence of a teacher, even without
畢竟壞惡意樂。而得律儀。設有對師要期暫受不律儀者。亦必應得。然未曾見故不立有。經部師說如善律儀無別實物名為無表。此不律儀亦應非實。即欲造惡不善意樂相續不捨名不律儀。由此後時善心雖起而名成就不律儀者。以不捨此阿世耶故。說一晝夜近住律儀。欲正受時當如何受。頌曰。
近住于晨旦 下座從師受 隨教說具支 離嚴飾晝夜
論曰。近住律儀于晨旦受。謂受此戒要日出時。此戒要經一晝夜故。諸有先作如是要期。謂我恒于月八日等必當受此近住律儀。若旦有礙緣齋竟亦得受。言下座者。謂在師前居卑劣座。或蹲或跪曲躬合掌。唯除有病。若不恭敬不發律儀。此必從師無容自受。以後若遇諸犯戒緣。由愧戒師能不違犯。受此戒者應隨師教受者后說。勿前勿俱。如是方成從師教受。異此授受二俱不成。具受八支方成近住。隨有所闕近住不成。受此律儀必離嚴飾。憍逸處故。常嚴身具不必須舍。緣彼不能生甚憍逸如新異故。受此律儀必須晝夜。謂至明旦日初出時。若不如斯依法受者。但生妙行不得律儀。又若如斯盡晝夜受。具制屠獵奸盜有情。近住律儀深成有用。言近住者。謂此律儀近阿羅漢住。以隨學彼故。有說。此近盡壽戒住。如是律儀或名長養。長養薄少善根有情。令其善根漸
增多故。如有頌言。
由此能長養 自他善凈心 是故薄伽梵 說此名長養
何緣受此必具八支。頌曰。
戒不逸禁支 四一三如次 為防諸性罪 失念及憍逸
論曰。八中前四是尸羅支。謂離殺生至虛誑語。由此四種離性罪故。次有一種是不放逸支。謂離飲諸酒。生放逸處。雖受尸羅若飲諸酒則心放逸。犯尸羅故。後有三種是禁約支。謂離塗飾香鬘乃至食非時食。以能隨順厭離心故。何緣具受如是三支。若不具支便不能離性罪失念憍逸過失。謂初離殺至虛誑語。能防性罪。離貪瞋癡所起殺等諸惡業故。次離飲酒能防失念。以飲酒時能令忘失應不應作諸事業故。后離三種能防憍逸。以若受用種種香鬘高廣床座習近歌舞心便憍舉。尋即毀戒。由遠彼故心便離憍。若有能持依時食者。以能遮止恒食時故。便憶自受近住律儀。能於世間深生厭離。若非時食二事俱無。數食能令心縱逸故。有餘師說。離非時食名為齋體。余有八種說名齋支。塗飾香鬘舞歌觀聽分為二故。若作此執便違契經。經中說離非時食已。便作是說。此第八支我今隨聖阿羅漢學。隨行隨作。若爾有何別齋體。而說此八名齋支。總摽齋號別說為支。以別成總得支名故。如車眾分及四支軍五支散等。齋戒八支應知亦爾。毗婆沙
【現代漢語翻譯】 現代漢語譯本 因為增長的緣故。如有頌文說：
『由此能增長，自身及他人的善良清凈之心，因此，薄伽梵（Bhagavan，世尊）說此名為增長。』
什麼因緣使得受持此齋戒必須具備八支呢？頌文說：
『戒是不放逸的支分，禁約的支分，分別是四、一、三，像這樣依次排列，是爲了防止各種自性罪、失念以及驕逸。』
論述說：八支中前四種是尸羅（Śīla，戒）支，即遠離殺生、偷盜、邪淫乃至虛誑語。因為這四種能遠離自性罪的緣故。其次有一種是不放逸支，即遠離飲用各種酒。因為酒是產生放逸的地方。即使受持了尸羅，如果飲用各種酒，那麼心就會放逸，從而違犯尸羅。後有三種是禁約支，即遠離塗飾香鬘（香花環）乃至食用非時食。因為這些能夠隨順厭離心的緣故。什麼因緣要具足受持這三種支分呢？如果支分不具足，便不能遠離自性罪、失念和驕逸的過失。即最初遠離殺生乃至虛誑語，能夠防止自性罪。遠離由貪、嗔、癡所引起的殺生等各種惡業的緣故。其次遠離飲酒能夠防止失念。因為飲酒時能夠使人忘記應該做和不應該做的事情的緣故。最後遠離三種（塗飾香鬘、歌舞觀聽、高廣大床）能夠防止驕逸。如果受用各種香鬘、高廣的床座、習近歌舞，心就會驕傲自大，隨即毀壞戒律。由於遠離這些，心便能遠離驕傲。如果有人能夠堅持依時而食，因為能夠阻止經常進食的緣故，便能憶念自己所受持的近住律儀（Upavāsa，八關齋戒），能夠對世間深深地產生厭離。如果食用非時食，這兩者都沒有。多次進食能夠使心放縱散亂的緣故。有其他論師說，遠離非時食名為齋體（Upavāsa-vastu，齋戒的本體）。其餘八種說名為齋支（Upavāsa-aṅga，齋戒的支分），因為將塗飾香鬘、舞歌觀聽分為兩種的緣故。如果這樣執著，便違背了契經（Sūtra，佛經）。經中說遠離非時食之後，便這樣說：『這第八支，我現在隨學聖阿羅漢（Arhat，斷盡煩惱的聖者），隨行隨作。』如果這樣，那麼有什麼是特別的齋體，而說這八種是齋支呢？總的標明齋戒的名稱，分別說為支分。因為用各個支分成就總體，所以得到支分的名字。如車子的各個部分以及四種軍隊、五種散亂等。齋戒的八支應當知道也是這樣。《毗婆沙》（Vibhaṣā，論書）
【English Translation】 English version Because of increase. As the verse says:
'By this, one can increase the good and pure mind of oneself and others. Therefore, the Bhagavan (Bhagavan, The Blessed One) said this is called increase.'
What is the reason that receiving this (Upavāsa, close dwelling) must have eight limbs? The verse says:
'Precepts are the limbs of non-negligence, and the limbs of restraint are four, one, and three in that order, to prevent various natural offenses, loss of mindfulness, and arrogance.'
The treatise says: Among the eight, the first four are Śīla (Śīla, morality) limbs, namely, abstaining from killing, stealing, sexual misconduct, and false speech. Because these four can avoid natural offenses. The next one is the limb of non-negligence, namely, abstaining from drinking all kinds of alcohol, because alcohol is the place where negligence arises. Even if one has received Śīla, if one drinks all kinds of alcohol, then the mind will be negligent and violate Śīla. The last three are the limbs of restraint, namely, abstaining from adornments, garlands, and even eating untimely food, because these can accord with the mind of renunciation. What is the reason for fully receiving these three limbs? If the limbs are not complete, one cannot avoid the faults of natural offenses, loss of mindfulness, and arrogance. That is, initially abstaining from killing to false speech can prevent natural offenses, because one abstains from various evil deeds such as killing caused by greed, hatred, and delusion. Secondly, abstaining from drinking alcohol can prevent loss of mindfulness, because drinking alcohol can make one forget what should and should not be done. Finally, abstaining from the three (adornments, garlands, singing, dancing, and high and wide beds) can prevent arrogance. If one enjoys various garlands, high and wide beds, and is close to singing and dancing, the mind will be arrogant and immediately break the precepts. Because one is far away from these, the mind can be free from arrogance. If someone can insist on eating at the right time, because it can prevent constant eating, one can remember the Upavāsa (Upavāsa, eight precepts) that one has received, and can deeply generate disgust for the world. If one eats untimely food, both of these are absent. Eating many times can make the mind indulgent and distracted. Some other teachers say that abstaining from untimely food is called Upavāsa-vastu (Upavāsa-vastu, the substance of the fast). The remaining eight are said to be Upavāsa-aṅga (Upavāsa-aṅga, the limbs of the fast), because adornments, garlands, singing, dancing, and watching are divided into two. If one adheres to this, it violates the Sūtra (Sūtra, Buddhist scriptures). After the scripture says to abstain from untimely food, it says: 'This eighth limb, I now follow the holy Arhat (Arhat, one who has exhausted afflictions) to learn, follow, and do.' If so, then what is the special Upavāsa-vastu, and why are these eight called Upavāsa-aṅga? The name of the fast is generally marked, and the limbs are said separately. Because the whole is accomplished with each limb, it gets the name of the limb. Like the various parts of a car and the four kinds of armies, the five kinds of distractions, etc. The eight limbs of the fast should also be known to be like this. Vibhaṣā (Vibhaṣā, treatise)
師作如是說。離非時食是齋亦齋支。所餘七支是齋支非齋。如正見是道亦道支。餘七支是道支非道。擇法覺是覺亦覺支。餘六支是覺支非覺。三摩地是靜慮亦靜慮支。所餘支是靜慮支非靜慮。如是所說不應正理。不可正見等即正見等支。若謂前生正見等為後生正見等支。則初剎那聖道等應不具有八支等。為唯近事得受近住。為余亦有受近住耶。頌曰。
近住余亦有 不受三歸無
論曰。諸有未受近事律儀。一晝夜中歸依三寶。說三歸已受近住戒。彼亦受得近住律儀。異此則無。除不知者。如契經說。佛告大名。諸有在家白衣男子男根成就。歸佛法僧起殷凈心。發誠諦語自稱我是鄔波索迦。愿尊憶持慈悲護念。齊是名曰鄔波索迦。為但受三歸即成近事。外國諸師說。唯此即成。迦濕彌羅國諸論師言。離近事律儀則非近事。若爾應與此經相違。此不相違。已發戒故。何時發戒。頌曰。
稱近事發戒 說如苾芻等
論曰。起殷凈心發誠諦語自稱我是鄔波索迦。愿尊憶持慈悲護念。爾時即發近事律儀。稱近事等言便發律儀故。以經復說我從今時乃至命終捨生言故。此經意說舍殺生等。略去殺等但說捨生。故於前時已得五戒。彼雖已得近事律儀。為令了知所應學處故。復為說離殺生等五種戒相令識堅持
【現代漢語翻譯】 現代漢語譯本 師父這樣說：『遠離非時食是齋，也是齋支（uposatha-aṅga，齋戒的組成部分）。其餘七支是齋支，但不是齋。』 就像正見（samyag-dṛṣṭi）是道，也是道支（mārga-aṅga，道的組成部分）。其餘七支是道支，但不是道。擇法覺支（dharma-vicaya-saṃbodhyaṅga）是覺，也是覺支（bodhyaṅga，覺悟的組成部分）。其餘六支是覺支，但不是覺。三摩地（samādhi）是靜慮（dhyāna），也是靜慮支（dhyāna-aṅga，靜慮的組成部分）。其餘支是靜慮支，但不是靜慮。』 這樣說是不合道理的。不能說正見等同於正見等支。如果說前生的正見等是後生的正見等支，那麼最初剎那的聖道等就不應具有八支等。 只有近事（upāsaka，優婆塞）才能受持近住（upavāsa，八關齋戒）嗎？還是其他人也可以受持近住呢？ 頌曰： 『近住余亦有，不受三歸無。』 論曰：那些沒有受持近事律儀（upāsaka-śīla，優婆塞戒），在一晝夜中歸依三寶（triratna），說完三歸依后受持近住戒的人，也能受得近住律儀。除此之外則不能，除非是不知道的人。正如契經（sūtra）所說：佛告訴大名（Mahānāma）：『凡是有在家白衣男子，男根具足，歸依佛、法、僧，生起殷重清凈之心，發出誠實之語，自稱我是優婆塞，愿您憶持並慈悲護念。』 這就叫做優婆塞。 僅僅受持三歸依就能成為近事嗎？外國的諸位論師說：『僅僅這樣就能成為近事。』 迦濕彌羅國的諸位論師說：『離開近事律儀就不是近事。』 如果這樣，就應該與此經相違背。這並不相違背，因為已經發了戒。什麼時候發戒呢？ 頌曰： 『稱近事發戒，說如苾芻等。』 論曰：生起殷重清凈之心，發出誠實之語，自稱我是優婆塞，愿您憶持並慈悲護念。那時就發了近事律儀。因為稱『近事』等言語就發了律儀。因為經中又說『我從今時乃至命終捨生』。此經的意思是說捨棄殺生等，省略了殺生等，只說了捨生。因此在前時已經得到了五戒（pañca-śīla）。他們雖然已經得到了近事律儀，爲了讓他們瞭解所應學習之處，所以又為他們說了離殺生等五種戒相，讓他們認識並堅持。
【English Translation】 English version The teacher spoke thus: 'Abstaining from untimely food is uposatha (齋) and also an uposatha-aṅga (齋支, limb of uposatha). The remaining seven limbs are uposatha-aṅgas but not uposatha.' Just as right view (samyag-dṛṣṭi, 正見) is the path and also a mārga-aṅga (道支, limb of the path). The remaining seven limbs are path-limbs but not the path. Investigation of dharma (dharma-vicaya-saṃbodhyaṅga, 擇法覺支) is awakening and also a bodhyaṅga (覺支, limb of awakening). The remaining six limbs are awakening-limbs but not awakening. Samādhi (三摩地) is dhyāna (靜慮) and also a dhyāna-aṅga (靜慮支, limb of dhyāna). The remaining limbs are dhyāna-limbs but not dhyāna.' Such a statement is not reasonable. It cannot be said that right view, etc., are the same as the limbs of right view, etc. If it is said that right view, etc., in a previous life are limbs for right view, etc., in a later life, then the noble path, etc., in the first moment should not possess eight limbs, etc. Is it only a lay follower (upāsaka, 近事) who can undertake the upavāsa (近住, observance), or can others also undertake the upavāsa? Verse: 'Others also have the upavāsa; without taking the three refuges (triratna, 三寶), there is none.' Treatise: Those who have not taken the lay follower's precepts (upāsaka-śīla, 近事律儀), but take refuge in the Three Jewels (三寶) for one day and night, and after reciting the three refuges, undertake the upavāsa vows, also receive the upavāsa precepts. Otherwise, they do not, except for those who are unaware. As the sutra (契經) says: The Buddha told Mahānāma (大名): 'Any lay male (在家白衣男子) who is virile, takes refuge in the Buddha, Dharma, and Sangha, generates earnest and pure mind, speaks truthfully, and declares himself to be an upāsaka, wishing that you would remember and protect him with compassion.' This is called an upāsaka. Does merely taking the three refuges make one a lay follower? The teachers of foreign countries say: 'Merely this makes one a lay follower.' The teachers of Kashmir say: 'Without the lay follower's precepts, one is not a lay follower.' If so, it would contradict this sutra. This is not contradictory, because the precepts have already been generated. When are the precepts generated? Verse: 'By declaring oneself a lay follower, the precepts are generated, as said for bhikṣus (苾芻) and others.' Treatise: Generating an earnest and pure mind, speaking truthfully, and declaring oneself to be an upāsaka, wishing that you would remember and protect him with compassion. At that time, the lay follower's precepts are generated. Because by declaring 'lay follower,' etc., the precepts are generated. Because the sutra also says, 'From this time until the end of my life, I renounce killing, etc.' The meaning of this sutra is to renounce killing, etc., omitting killing, etc., and only saying renouncing life. Therefore, one has already obtained the five precepts (pañca-śīla, 五戒) at the previous time. Although they have already obtained the lay follower's precepts, in order to make them understand what they should learn, the five aspects of precepts, such as abstaining from killing, etc., are explained to them so that they can recognize and uphold them.
。如得苾芻具足戒已。說重學處令識堅持。勤策亦然。此亦應爾。是故近事必具律儀。頌曰。
若皆具律儀 何言一分等 謂約能持說
論曰。若諸近事皆具律儀。何緣世尊言有四種。一能學一分。二能學少分。三能學多分。四能學滿分。謂約能持故作是說。能持先所受故說能學言。不爾應言受一分等。理實約受等具律儀。以具律儀故名近事。如是所執違越契經。如何違經。謂無經說自稱我是近事等言便發五戒。此經不說我從今者乃至命終捨生言故。經如何說。如大名經。唯此經中說近事相。余經不爾故違越經。然余經說。我從今時乃至命終捨生歸凈。是歸三寶發誠信言。此中顯示以見諦者。由得證凈舉命自要。表于正法深懷愛重乃至為救自生命緣。終不捨于如來正法。非彼為欲說近事相。故說如是捨生等言。設說亦非分明理教。誰能準此不明瞭文。便信前時已發五戒。又約持犯戒說學一分等尚不應問。況應為答。誰有已解近事律儀必具五支。而不能解于所學處持一非余。乃至具持名一分等。由彼未解近事律儀受量少多故應請問。凡有幾種鄔波索迦能學學處。答言。有四鄔波索迦。謂能學一分等。猶未能了。復問何名能學一分。乃至廣說。若闕律儀得名近事。苾芻勤策闕亦應成。彼既不成。此亦應爾。
何緣近事乃至苾芻所受律儀支量定爾。由佛教力施設故然。若爾何緣不許由佛教力施設雖闕律儀。而名近事非苾芻等。迦濕彌羅國毗婆沙師。不許闕律儀得成近事。此近事等一切律儀。由何得成下中上品。頌曰。
下中上隨心
論曰。八眾所受別解脫律儀。皆隨受心有下中上品。由如是理諸阿羅漢或有成就下品律儀。然諸異生或成上品。為有但受近事律儀不受三歸成近事不。不成近事除有不知。諸有歸依佛法僧者。為歸何等。頌曰。
歸依成佛僧 無學二種法 及涅槃擇滅 是說具三歸
論曰。歸依佛者。謂但歸依能成佛無學法。由彼勝故身得佛名。或由得彼法佛能覺一切。何等名為佛無學法。謂盡智等及彼隨行。非色等身。前後等故。為歸一佛。一切佛耶。理實應言歸一切佛。以諸佛道相無異故。歸依僧者。謂通歸依諸能成僧學無學法。由得彼故僧成八種補特伽羅。不可破故。為歸一佛僧。一切佛僧耶。理實通歸一切佛僧。以諸僧道相無異故。然契經說當來有僧汝應歸者。彼經但為顯示當來現見僧寶。歸依法者。謂歸涅槃。此涅槃言唯顯擇滅。自他相續煩惱及苦寂滅一相。故通歸依。若唯無學法即是佛者。如何于佛所噁心出血。但損生身成無間罪。毗婆沙者作是釋言。壞彼所依彼隨壞故
【現代漢語翻譯】 現代漢語譯本 什麼原因導致近事（Upasaka，在家男居士）乃至苾芻（Bhiksu，比丘）所受的律儀（Vinaya，戒律）支量是固定的呢？這是由於佛教的力量所施設的緣故。如果這樣，為什麼不允許由於佛教力量的施設，即使缺少律儀，也能被稱為近事或非苾芻等呢？迦濕彌羅國（Kashmir）的毗婆沙師（Vaibhashika，論師）不允許缺少律儀而成就近事。這些近事等一切律儀，由什麼而成就下品、中品、上品呢？頌文說：
下中上隨心
論述：八眾（指比丘、比丘尼等八種僧眾）所受的別解脫律儀（Pratimoksha Vinaya，別解脫戒），都隨著受戒時的發心而有下品、中品、上品。由於這樣的道理，諸阿羅漢（Arhat，證悟者）或許有成就下品律儀的，然而諸異生（Prthagjana，凡夫）或許成就上品律儀。是否有人只受近事律儀而不受三歸依（Trisarana，皈依佛、法、僧）就能成為近事呢？不能成為近事，除非是無知的情況。諸有歸依佛、法、僧的人，是歸依什麼呢？頌文說：
歸依成佛僧 無學二種法 及涅槃擇滅 是說具三歸
論述：歸依佛，是指只歸依能成就佛的無學法（Asaiksa-dharma，無學之法）。由於它殊勝的緣故，身體才得到佛的名稱。或者由於得到這種法，佛才能覺悟一切。什麼叫做佛的無學法呢？是指盡智（Ksaya-jnana，知盡智）等以及與它相應的法。不是指色身等，因為有前後等差別。是歸依一位佛，還是歸依一切佛呢？理應說歸依一切佛，因為諸佛的道相沒有差異。歸依僧，是指普遍歸依諸能成就僧的學法（Saiksa-dharma，有學之法）和無學法。由於得到這些法，僧才成就八種補特伽羅（Pudgala，人），不可破滅。是歸依一位佛僧，還是一切佛僧呢？理應普遍歸依一切佛僧，因為諸僧的道相沒有差異。然而契經（Sutra，經）說，當來有僧你應該歸依，那部經只是爲了顯示當來現見的僧寶。歸依法，是指歸依涅槃（Nirvana，寂滅）。這個涅槃一詞只顯示擇滅（Pratisamkhya-nirodha，擇滅）。自身和他人的相續中的煩惱和痛苦寂滅的唯一狀態，所以普遍歸依。如果只有無學法才是佛，那麼為什麼對佛懷有惡意而使其出血，只會損害其生身，構成無間罪（Anantarika-karma，五逆罪）呢？毗婆沙師是這樣解釋的：因為破壞了他所依靠的，他也會隨之壞滅。
【English Translation】 English version What is the reason that the amount of precepts (Vinaya) received by an Upasaka (layman) and even a Bhiksu (monk) is fixed? It is because of the power of the Buddha's teachings. If so, why is it not allowed that, due to the power of the Buddha's teachings, one can be called an Upasaka or not a Bhiksu even if they lack precepts? The Vaibhashika (commentator) masters of Kashmir do not allow one to become an Upasaka without precepts. By what do these precepts of Upasakas, etc., become inferior, middling, and superior? The verse says:
Inferior, middling, superior, according to the mind.
Commentary: The Pratimoksha Vinaya (individual liberation precepts) received by the eight assemblies (referring to the eight types of Sangha members, such as monks and nuns) all have inferior, middling, and superior grades according to the mind at the time of receiving the precepts. Because of this principle, some Arhats (enlightened beings) may have achieved inferior precepts, but ordinary beings (Prthagjana) may achieve superior precepts. Can someone become an Upasaka by only receiving the Upasaka precepts without taking the Three Refuges (Trisarana: refuge in the Buddha, Dharma, and Sangha)? One cannot become an Upasaka unless it is due to ignorance. What do those who take refuge in the Buddha, Dharma, and Sangha take refuge in? The verse says:
Taking refuge accomplishes the Buddha, Sangha, The two kinds of non-learning Dharma, And Nirvana, selective cessation, These are said to possess the Three Refuges.
Commentary: Taking refuge in the Buddha means only taking refuge in the non-learning Dharma (Asaiksa-dharma) that enables one to become a Buddha. Because of its superiority, the body obtains the name of Buddha. Or because of obtaining this Dharma, the Buddha can awaken to everything. What is called the Buddha's non-learning Dharma? It refers to the Exhaustion Knowledge (Ksaya-jnana) and so on, and what accompanies it. It does not refer to the physical body, etc., because there are differences such as before and after. Does one take refuge in one Buddha or all Buddhas? In reality, one should say that one takes refuge in all Buddhas, because the paths of all Buddhas are not different. Taking refuge in the Sangha means universally taking refuge in the learning Dharma (Saiksa-dharma) and non-learning Dharma that enable one to become a Sangha. Because of obtaining these Dharmas, the Sangha becomes the eight types of Pudgalas (individuals), which cannot be broken. Does one take refuge in one Buddha Sangha or all Buddha Sanghas? In reality, one should universally take refuge in all Buddha Sanghas, because the paths of all Sanghas are not different. However, the Sutra (scripture) says that there will be a Sangha in the future that you should take refuge in; that Sutra only aims to show the Sangha Jewel that will be seen in the future. Taking refuge in the Dharma means taking refuge in Nirvana (cessation). This term Nirvana only reveals selective cessation (Pratisamkhya-nirodha). The single state of cessation of afflictions and suffering in one's own and others' continuums, so one universally takes refuge. If only non-learning Dharma is the Buddha, then why does having malicious intent towards the Buddha and causing him to bleed only harm his physical body and constitute an Anantarika-karma (unpardonable crime)? The Vaibhashika masters explain it this way: because destroying what he relies on, he will also be destroyed along with it.
。然尋本論不見有言唯無學法即名為佛。但言無學法能成於佛。既不遮佛體亦攝依身。故於此中不容前難。若異此者。應佛與僧住世俗心非僧非佛。又應唯執成苾芻戒即是苾芻。然如有欲供養苾芻者。彼唯供養成苾芻尸羅。如是有欲歸依佛者。亦應但歸成佛無學法。有餘師說。歸依佛者。總歸依如來十八不共法。此能歸依何法為體。語表為體。如是歸依以何為義。救濟為義。由彼為依能永解脫一切苦故。如世尊言。
眾人怖所逼 多歸依諸山 園苑及叢林 孤樹制多等 此歸依非勝 此歸依非尊 不因此歸依 能解脫眾苦 諸有歸依佛 及歸依法僧 於四聖諦中 恒以慧觀察 知苦知苦集 知永超眾苦 知八支聖道 趣安隱涅槃 此歸依最勝 此歸依最尊 必因此歸依 能解脫眾苦
是故歸依普於一切受律儀處為方便門。何緣世尊于余律儀處立離非梵行為其所學。唯于近事一律儀中但制令其離欲邪行。頌曰。
邪行最可訶 易離得不作
論曰。唯欲邪行世極訶責。以能侵毀他妻等故。感惡趣故非非梵行。又欲邪行易遠離故。諸在家者耽著欲故離非梵行難可受持。觀彼不能長時修學故不制彼離非梵行。又諸聖者于欲邪行一切定得不作律儀。經生聖者亦不
【現代漢語翻譯】 現代漢語譯本：然而查閱根本論典，並沒有說只有無學法（Aśaikṣa-dharma，指已證得阿羅漢果位者的法）才被稱為佛。只是說無學法能夠成就佛。既然不否定佛的本體，也包括了佛的依身（指佛的色身），因此在這裡不能用之前的難題來反駁。如果不是這樣，那麼佛和僧就應該住在世俗的心中，既不是僧也不是佛。又應該只執著于成就比丘戒（Bhikṣu-śīla）就是比丘。然而如果有人想要供養比丘，他們就只是供養成就比丘戒的尸羅（Śīla，戒律）。如果有人想要皈依佛，也應該只是皈依成就佛的無學法。有其他論師說，皈依佛，就是總的皈依如來的十八不共法（Aṣṭādaśa āveṇika-dharma，指如來獨有的十八種功德）。這能皈依的以什麼法為本體？以語言表達為本體。這樣皈依的意義是什麼？以救濟為意義。因為依靠他們能夠永遠解脫一切痛苦。就像世尊所說： 『眾人怖所逼，多歸依諸山，園苑及叢林，孤樹制多等。此歸依非勝，此歸依非尊，不因此歸依，能解脫眾苦。諸有歸依佛，及歸依法僧，於四聖諦中，恒以慧觀察，知苦知苦集，知永超眾苦，知八支聖道，趣安隱涅槃。此歸依最勝，此歸依最尊，必因此歸依，能解脫眾苦。』 因此，皈依普遍地對於一切受持律儀之處都是方便之門。什麼原因世尊在其他的律儀處設立遠離非梵行（abrahmacarya，指不凈行）作為他們所學的內容，唯獨在近事（Upāsaka，優婆塞）的律儀中只規定他們遠離欲邪行（kāma-mithyācāra，指不正當的性行為）呢？頌文說： 『邪行最可訶，易離得不作』 論述說：只有欲邪行世間最為呵責，因為它能夠侵犯毀壞他人的妻子等等。會感得惡趣的果報，而不是非梵行。又因為欲邪行容易遠離，因為在家的眾生貪著慾望，所以遠離非梵行難以受持。考慮到他們不能長時間地修學，所以不規定他們遠離非梵行。而且諸位聖者對於欲邪行一切必定能夠得到不作的律儀，即使是經生聖者（指通過修行進入聖者果位的人）也不能。
【English Translation】 English version: However, upon examining the original treatises, there is no statement that only the Aśaikṣa-dharma (the Dharma of those who have attained Arhatship) is called Buddha. It only states that Aśaikṣa-dharma can lead to the attainment of Buddhahood. Since it does not negate the essence of the Buddha and also includes the Buddha's physical body, the previous objection cannot be used here. If it were otherwise, then the Buddha and the Sangha should dwell in the mundane mind, being neither Sangha nor Buddha. Furthermore, one should only cling to the idea that taking the Bhikṣu-śīla (monk's vows) is equivalent to being a Bhikṣu. However, if someone wishes to make offerings to a Bhikṣu, they are only offering to the Śīla (moral discipline) that constitutes the Bhikṣu's vows. If someone wishes to take refuge in the Buddha, they should only take refuge in the Aśaikṣa-dharma that constitutes Buddhahood. Some other teachers say that taking refuge in the Buddha is, in general, taking refuge in the eighteen Aṣṭādaśa āveṇika-dharma (uncommon qualities of the Tathāgata). What Dharma serves as the essence of this refuge? Verbal expression serves as the essence. What is the meaning of taking refuge in this way? It means deliverance. Because by relying on them, one can be permanently liberated from all suffering. As the World Honored One said: 『Driven by fear, many people take refuge in mountains, gardens, groves, solitary trees, caityas, and so on. This refuge is not secure; this refuge is not supreme. By this refuge, one cannot be liberated from all suffering. Those who take refuge in the Buddha, the Dharma, and the Sangha, constantly observe with wisdom the Four Noble Truths, knowing suffering, knowing the cause of suffering, knowing the complete transcendence of suffering, knowing the Noble Eightfold Path that leads to the peaceful Nirvana. This refuge is the most secure; this refuge is the most supreme. Surely by this refuge, one can be liberated from all suffering.』 Therefore, taking refuge is universally a convenient gateway to all places where precepts are received. For what reason did the World Honored One establish abstaining from abrahmacarya (non-celibate conduct) as what is to be learned in other precepts, but only prescribe abstaining from kāma-mithyācāra (sexual misconduct) in the precepts of the Upāsaka (lay follower)? The verse says: 『Sexual misconduct is most reprehensible; it is easy to abandon and not commit.』 The commentary says: Only sexual misconduct is most reprehensible in the world because it can violate and harm the wives of others, etc. It leads to the retribution of evil destinies, not non-celibate conduct. Also, because sexual misconduct is easy to abandon, since householders are attached to desires, it is difficult to uphold abstaining from non-celibate conduct. Considering that they cannot practice for a long time, they are not prescribed to abstain from non-celibate conduct. Moreover, all noble ones will certainly attain the precept of non-commission regarding sexual misconduct, even those who become noble ones through rebirth (referring to those who enter the path of sainthood through practice).
行故離非梵行則不如是。故於近事所受律儀但為制立離欲邪行。勿經生聖者犯近事律儀。不作律儀謂定不作。諸有先受近事律儀后娶妻妾。于彼妻妾先受戒時得律儀不。理實應得。勿但於一分得別解律儀。若爾云何后非犯戒。頌曰。
得律儀如誓 非總于相續
論曰。如本受誓而得律儀。本受誓云何。謂離欲邪行。非於一切有情相續言我皆當離非梵行。由此普于有情相續唯得離欲邪行戒。非離非梵行律儀故后納妻妾非毀犯前戒。何緣但制離虛誑語。非離間語等為近事律儀。亦由前說三種因故。謂虛誑語最可訶故。諸在家者易遠離故。一切聖者得不作故。復有別因。頌曰。
以開虛誑語 便越諸學處
論曰。越諸學處被檢問時。若開虛誑語。便言我不作。因斯于戒多所違越。故佛為欲令彼堅持。於一切律儀制離虛誑語。云何令彼若犯戒時便自發露能防后犯。復以何緣不于遠離遮罪建立近事律儀。誰言此中不離遮罪。離何遮罪。謂離飲酒。何緣于彼諸遮罪中不制離余。唯遮飲酒。頌曰。
遮中唯離酒 為護余律儀
論曰。諸飲酒者心多縱逸。不能守護諸餘律儀。故為護余令離飲酒。寧知飲酒遮罪攝耶。由此中無性罪相故。以諸性罪唯染心行。為療病時雖飲諸酒不為醉亂能無染心。豈
【現代漢語翻譯】 現代漢語譯本 如果行為不符合梵行，情況就不是這樣了。因此，對於居士所受的戒律，只是爲了制定遠離不正當性行為。不要讓已證聖果者違犯居士戒。『不作律儀』是指決定不去做。如果有人先受了居士戒，後來又娶妻納妾，那麼對於這些妻妾，在他先前受戒時，是否能得到戒律呢？實際上應該可以得到。不要只在一部分得到別解脫律儀。如果這樣，為什麼後來不算犯戒呢？頌文說： 『得律儀如誓，非總于相續。』 論述：就像最初發誓那樣得到戒律。最初發誓是怎樣的呢？就是遠離不正當性行為。不是對於一切有情相續說『我應當遠離一切非梵行』。因此，普遍地對於有情相續，只得到遠離不正當性行為的戒，而不是遠離非梵行律儀，所以後來娶妻納妾不算違犯之前的戒。為什麼只制定遠離虛妄語，而不制定遠離離間語等作為居士戒呢？也是由於前面所說的三種原因：虛妄語最應該被呵責；在家人容易遠離；一切聖者都能做到不作。還有其他原因。頌文說： 『以開虛誑語，便越諸學處。』 論述：違越諸學處被盤問時，如果說了虛妄語，就說『我沒有做』，因此對於戒律多有違越。所以佛爲了讓他們堅持戒律，對於一切律儀制定遠離虛妄語。怎樣才能讓他們在犯戒時就自己坦白，從而防止以後再犯呢？又因為什麼原因不在遠離遮罪上建立居士律儀呢？誰說這裡沒有遠離遮罪？遠離什麼遮罪呢？就是遠離飲酒。為什麼在那些遮罪中，不制定遠離其他的，只遮止飲酒呢？頌文說： 『遮中唯離酒，為護余律儀。』 論述：那些飲酒的人，心多放縱，不能守護其他的戒律。所以爲了守護其他的戒律，讓他們遠離飲酒。怎麼知道飲酒屬於遮罪呢？因為飲酒本身沒有性罪的性質。因為所有的性罪都只是染污的心行。爲了治療疾病而飲酒，即使喝醉了，如果能沒有染污心，難道
【English Translation】 English version If the conduct is not in accordance with the Brahmachariya (梵行，celibate or pure conduct), it is not so. Therefore, for the precepts received by Upasakas (近事，lay followers), it is only to establish abstaining from improper sexual conduct. Do not let those who have attained sainthood violate the Upasaka precepts. 'Not undertaking the precepts' means deciding not to do it. If someone first receives the Upasaka precepts and later marries wives and concubines, then for those wives and concubines, can he obtain the precepts when he received the precepts earlier? In reality, he should be able to obtain them. Do not obtain the Pratimoksha (別解脫，individual liberation) precepts only in one part. If so, why is it not considered a violation later? The verse says: 'Obtaining the precepts is like the vow, not total in the continuum.' Discussion: Obtaining the precepts is like the original vow. What is the original vow like? It is abstaining from improper sexual conduct. It is not saying to all sentient beings' continuums, 'I shall abstain from all non-Brahmachariya.' Therefore, universally for sentient beings' continuums, one only obtains the precept of abstaining from improper sexual conduct, not the Brahmachariya precepts. Therefore, later marrying wives and concubines is not violating the previous precept. Why only establish abstaining from false speech, and not establish abstaining from divisive speech, etc., as Upasaka precepts? It is also due to the three reasons mentioned earlier: false speech is most reprehensible; it is easy for lay people to abstain from; and all saints can do it. There are other reasons as well. The verse says: 'By opening false speech, one then transgresses all the training rules.' Discussion: When transgressing the training rules and being questioned, if one speaks falsely and says, 'I did not do it,' then one violates many precepts. Therefore, in order for them to uphold the precepts, the Buddha established abstaining from false speech for all precepts. How can they confess their violations when they violate the precepts, thereby preventing future violations? Also, for what reason are Upasaka precepts not established on abstaining from prohibitive offenses? Who says that there is no abstaining from prohibitive offenses here? What prohibitive offense is abstained from? It is abstaining from drinking alcohol. Why, among those prohibitive offenses, is abstaining from others not established, but only abstaining from drinking alcohol? The verse says: 'Among the prohibitions, only abstaining from alcohol is to protect the other precepts.' Discussion: Those who drink alcohol are often unrestrained in their minds and cannot protect the other precepts. Therefore, in order to protect the other precepts, they are made to abstain from drinking alcohol. How do we know that drinking alcohol belongs to the prohibitive offenses? Because drinking alcohol itself does not have the nature of an inherent offense. Because all inherent offenses are only defiled mental actions. When drinking alcohol to treat illness, even if one gets drunk, if one can be without defiled mind, could
不先知酒能醉亂而故欲飲即是染心。此非染心由自知量。為療病故分限而飲不令醉亂故非染心。諸持律者言。飲酒是性罪。如彼尊者鄔波離言。我當如何供給病者。世尊告曰。唯除性罪余隨所應皆可供給。然有染疾釋種須酒。世尊不開彼飲酒故。又契經說。諸有苾芻稱我為師不應飲酒。乃至極少如一茅端所沾酒量亦不應飲。故知飲酒是性罪攝。又諸聖者雖易多生亦不犯故。如殺生等。又經說是身惡行故。對法諸師言非性罪。然為病者總開遮戒。復于異時遮飲酒者。為防因此犯性罪故。又令醉亂量無定限。故遮乃至飲茅端所沾量。又一切聖皆不飲者。以諸聖者具慚羞故。飲酒能令失正念故。乃至少分亦不飲者。以如毒藥量無定故。又經說是身惡行者。酒是一切放逸處故。由是獨立放逸處名。余不立此名。皆是性罪故。然說數習墮惡趣者。顯數飲酒能令身中諸不善法相續轉故。又能引發惡趣業故。或能令彼轉增盛故。如契經說。窣羅迷麗耶末陀放逸處。依何義說。醞食成酒名為窣羅。醞余物所成名迷麗耶酒。即前二酒未熟已壞不能令醉不名末陀。若令醉時名末陀酒。簡無用位重立此名。然以檳榔及稗子等亦能令醉。為簡彼故。須說窣羅迷麗耶酒。雖是遮罪而令放逸廣造眾惡。為令殷重遮斷故說放逸處言。酒是放逸所依處故
【現代漢語翻譯】 現代漢語譯本：如果明知酒能使人醉亂，仍然故意去飲用，這就是染污心。如果不是染污心，而是因為自己知道分寸，爲了治療疾病而限量飲用，不讓自己醉亂，那就不是染污心。一些持戒律師說，飲酒是根本罪。就像尊者鄔波離（Upali，佛陀十大弟子之一，持戒第一）所說：『我應當如何供給病人（酒）呢？』世尊（釋迦牟尼佛）告訴他說：『除了根本罪，其餘的都可以根據情況供給。』然而，如果某個染病的釋迦（Sakya，釋迦族）種姓的人需要酒，世尊也沒有開許他們飲用。而且，《契經》（Sutra，佛經）中說：『凡是稱我為老師的比丘（Bhikkhu，佛教出家男眾），都不應該飲酒，哪怕是極少，像一根茅草尖所沾的酒量也不應該飲用。』所以，要知道飲酒是屬於根本罪。而且，諸位聖者即使容易轉生，也不會犯這種罪，就像殺生等罪一樣。而且，經中說飲酒是身體的惡行。對法論師（Abhidharma masters）說，飲酒不是根本罪，而是爲了病人而總的開許和遮止的戒律。又在其他時候遮止飲酒，是爲了防止因此而犯根本罪。而且，使人醉亂的酒量沒有一定的限度，所以遮止哪怕是飲用茅草尖所沾的酒量。而且，一切聖者都不飲酒，是因為聖者具有慚愧心。飲酒能使人失去正念，所以哪怕是極少的份量也不飲用，因為它像毒藥一樣，劑量沒有定數。而且，經中說飲酒是身體的惡行，是因為酒是一切放逸的根源。因此，單獨設立『放逸處』這個名稱，其他的（罪）不設立這個名稱，都是因為它們是根本罪。然而，說多次習染會墮入惡趣，是顯示多次飲酒能使身體中各種不善的法相續不斷地增長。而且，能引發惡趣的業，或者能使那些業增長。就像《契經》中說的：『窣羅（Sura，穀物釀的酒）、迷麗耶（Maireya，水果釀的酒）、末陀（Madya，能醉人的酒）是放逸處。』根據什麼意義這樣說呢？用穀物釀造而成的酒叫做窣羅，用其他東西釀造而成的叫做迷麗耶酒。前兩種酒如果未成熟就已經變質，不能使人醉，就不叫做末陀。如果能使人醉的時候，就叫做末陀酒。爲了區分無用的狀態，重新設立這個名稱。然而，用檳榔和稗子等也能使人醉，爲了區分那些（酒），需要說窣羅和迷麗耶酒。雖然是遮止的罪，但能使人放逸，廣泛地造作各種惡業。爲了使人鄭重地遮斷，所以說『放逸處』這個詞。酒是放逸所依賴的地方。
【English Translation】 English version: To knowingly drink alcohol that can cause intoxication and confusion is to defile the mind. However, if it is not a defiled mind, but rather due to self-awareness and drinking in limited amounts for the purpose of treating illness, without causing intoxication and confusion, then it is not a defiled mind. Some Vinaya (rules of monastic discipline) holders say that drinking alcohol is a fundamental offense. As the Venerable Upali (one of the Buddha's ten principal disciples, foremost in discipline) said, 'How should I provide alcohol to the sick?' The World-Honored One (Sakyamuni Buddha) replied, 'Except for fundamental offenses, all other things may be provided as appropriate.' However, if a member of the Sakya (Sakya clan) lineage who is ill requires alcohol, the World-Honored One did not permit them to drink it. Moreover, the Sutra (Buddhist scripture) says, 'All Bhikkhus (Buddhist monks) who call me their teacher should not drink alcohol, not even the smallest amount, such as the amount that clings to the tip of a blade of grass.' Therefore, know that drinking alcohol is included among the fundamental offenses. Furthermore, even if the Holy Ones are prone to rebirth, they would not commit such an offense, like killing. Moreover, the Sutra says that drinking alcohol is an evil deed of the body. The Abhidharma masters (Abhidharma masters) say that drinking alcohol is not a fundamental offense, but rather a precept that is generally permitted and prohibited for the sake of the sick. And at other times, drinking alcohol is prohibited to prevent the commission of fundamental offenses as a result. Moreover, the amount of alcohol that causes intoxication has no fixed limit, so even drinking the amount that clings to the tip of a blade of grass is prohibited. Furthermore, all Holy Ones do not drink alcohol because they possess a sense of shame. Drinking alcohol can cause one to lose right mindfulness, so even the smallest amount is not consumed, as it is like poison with no fixed dosage. Moreover, the Sutra says that drinking alcohol is an evil deed of the body because alcohol is the source of all heedlessness. Therefore, the name 'place of heedlessness' is established independently. Other (offenses) do not have this name because they are all fundamental offenses. However, saying that repeated indulgence leads to falling into evil realms shows that repeated drinking can cause all unwholesome dharmas (teachings) in the body to continuously increase. Moreover, it can cause the karma (action) that leads to evil realms, or it can cause that karma to increase. As the Sutra says, 'Sura (liquor made from grain), Maireya (liquor made from fruit), and Madya (intoxicating liquor) are places of heedlessness.' According to what meaning is this said? Liquor made from grain is called Sura, and liquor made from other things is called Maireya. If the first two types of liquor are not mature and have already spoiled, and cannot cause intoxication, they are not called Madya. If they can cause intoxication, they are called Madya. To distinguish the useless state, this name is re-established. However, betel nuts and barnyard millet can also cause intoxication. To distinguish those (liquors), it is necessary to say Sura and Maireya. Although it is a prohibited offense, it can cause heedlessness and the widespread creation of various evil deeds. To solemnly prohibit and cut off (this practice), the term 'place of heedlessness' is used. Alcohol is the place upon which heedlessness relies.
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說一切有部俱舍論卷第十四 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷第十五
尊者世親造
三藏法師玄奘奉 詔譯分別業品第四之三
此別解脫靜慮無漏三種律儀。從彼得一亦餘二不。不爾。云何。頌曰。
從一切二現 得欲界律儀 從根本恒時 得靜慮無漏
論曰。欲界律儀。謂別解脫。此從一切根本業道及從加行後起而得。從二得者。謂從二類。即情非情性罪遮罪。從現得者。謂從現世蘊處界得。非從去來。由此律儀有情處轉。去來非是有情處故。若得靜慮無漏律儀。應知但從根本業道。尚不從彼加行後起得此律儀況從遮罪。從恒時者。謂從過去現在未來蘊處界得。由此差別應作四句。有蘊處界從彼唯得別解律儀非餘二等。第一句者。謂從現世加行後起及諸遮罪。第二句者。謂從去來根本業道。第三句者。謂從現世根本業道。第四句者。謂從去來加行後起。非於正得善律儀時可有現世惡業道等。是故應言從現處得。理應但說防護未來。定不應言防護過現。諸有獲得律不律儀。從一切有情支因有異不。此定有異相云何。頌曰。
律從諸有情 支因說不定 不律從一切 有情支非因
論曰。律儀定從一
{ "translations": [ "現代漢語譯本：", "", " 《說一切有部俱舍論》卷第十四", "大正藏第 29 冊 No. 1558 《阿毗達磨俱舍論》", "", "", " 《阿毗達磨俱舍論》卷第十五", "", " 尊者世親造", "", " 三藏法師玄奘奉 詔譯《分別業品》第四之三", "", " 這別解脫律儀（Prātimokṣa-śīla，一種戒律）、靜慮律儀（Dhyāna-śīla，禪定帶來的戒律）和無漏律儀（Anāsrava-śīla，超越煩惱的戒律）這三種律儀，從獲得其中一種律儀時，是否也能獲得其餘兩種？如果不是，那是為什麼？頌文說：", "", " 『從一切二現，得欲界律儀，", " 從根本恒時，得靜慮無漏。』", "", " 論曰：欲界律儀，指的是別解脫律儀。這種律儀從一切根本業道（mūla-karma-patha，根本的善業行為）以及從加行（prayoga，準備行為）和後起（prstha-bhāva，完成行為）而獲得。從『二』獲得，指的是從兩類事物，即情（有情，sentient beings）與非情（無情，non-sentient things）、性罪（prakṛti-sāvadya，本質上是罪惡的行為）與遮罪（pratiṣedha-sāvadya，被禁止的行為）而獲得。從『現』獲得，指的是從現世的蘊（skandha，構成要素）、處（āyatana，感覺器官和對像）、界（dhātu，元素）而獲得，而不是從過去和未來。因為這種律儀在有情所處的境界中運轉，而過去和未來不是有情所處的境界。如果獲得靜慮律儀和無漏律儀，應當知道僅僅是從根本業道獲得。尚且不能從加行和後起獲得這種律儀，更何況是從遮罪獲得。從『恒時』獲得，指的是從過去、現在、未來的蘊、處、界獲得。根據這些差別，應該作出四句區分：有的蘊、處、界，從中只能獲得別解脫律儀，不能獲得其餘兩種。第一句指的是，從現世的加行和後起以及各種遮罪獲得。第二句指的是，從過去和未來的根本業道獲得。第三句指的是，從現世的根本業道獲得。第四句指的是，從過去和未來的加行和後起獲得。在真正獲得善律儀的時候，不可能有現世的惡業道等，因此應該說從現世的處獲得。理應只說防護未來，一定不應該說防護過去和現在。諸位獲得律儀或不律儀，從一切有情支因（hetu，原因）方面來說是否有不同？這一定是有不同的，不同之處是什麼？頌文說：", "", " 『律從諸有情，支因說不定，", " 不律從一切，有情支非因。』", "", " 論曰：律儀一定是來自於一個", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "", "Sarvastivada Abhidharma-kosa-sastra Volume 14", "Taisho Tripitaka Volume 29 No. 1558 Abhidharma-kosa-sastra", "", "", "Abhidharma-kosa-sastra Volume 15", "", "Composed by Venerable Vasubandhu", "", "Translated by Tripitaka Master Xuanzang under Imperial Order, Chapter on the Discrimination of Karma, Part 3", "", "These three types of precepts—Prātimokṣa-śīla (precepts of individual liberation), Dhyāna-śīla (precepts arising from meditative absorption), and Anāsrava-śīla (precepts free from outflows)—when one is obtained, are the other two also obtained? If not, how is it? The verse says:", "", "'From all, from two, from the present, one obtains the precepts of the Desire Realm,", "From the root, constantly, one obtains the precepts of Dhyana and the unconditioned.'", "", "The treatise says: The precepts of the Desire Realm refer to the Prātimokṣa-śīla. These precepts are obtained from all fundamental paths of action (mūla-karma-patha) and from preparatory actions (prayoga) and subsequent actions (prstha-bhāva). 'From two' means from two categories, namely sentient beings (sentient beings) and non-sentient things (non-sentient things), naturally sinful actions (prakṛti-sāvadya) and prohibited sinful actions (pratiṣedha-sāvadya). 'From the present' means obtained from the aggregates (skandha), sense bases (āyatana), and elements (dhātu) of the present life, not from the past and future. Because these precepts operate in the realm where sentient beings reside, and the past and future are not realms where sentient beings reside. If one obtains the precepts of Dhyana and the unconditioned, it should be known that they are obtained only from the fundamental paths of action. One cannot obtain these precepts even from preparatory and subsequent actions, let alone from prohibited sinful actions. 'Constantly' means obtained from the aggregates, sense bases, and elements of the past, present, and future. Based on these differences, four distinctions should be made: There are aggregates, sense bases, and elements from which only the Prātimokṣa-śīla can be obtained, and not the other two. The first distinction refers to obtaining from preparatory and subsequent actions and various prohibited sinful actions in the present life. The second distinction refers to obtaining from the fundamental paths of action in the past and future. The third distinction refers to obtaining from the fundamental paths of action in the present life. The fourth distinction refers to obtaining from preparatory and subsequent actions in the past and future. When one truly obtains good precepts, it is impossible to have evil paths of action in the present life, so it should be said that one obtains from the present realm. It should only be said to protect against the future, and it should definitely not be said to protect against the past and present. When one obtains precepts or non-precepts, are there differences in terms of the causal factors (hetu) from all sentient beings? There must be differences. What are the differences? The verse says:", "", "'Precepts are from sentient beings, the causal factors are said to be uncertain,", "Non-precepts are from all sentient beings, the causal factors are not causes.'", "", "The treatise says: Precepts must come from one" ] }
切有情得。無少分理。支因說不定。支不定者。有從一切得謂苾芻律儀。有從四支得謂所餘律儀。唯根本業道名律儀支故。因不定者。謂或有義從一切因。或約余義唯許從一。從一切者。謂從無貪瞋癡。必俱起故。唯從一者。謂從下中上心。不俱起故。此中且就后三因說。或有一類住律儀者。於一切有情得律儀。非一切支非一切因。謂以下心或中或上。受近事勤策戒。或有一類住律儀者。於一切有情得律儀。由一切支非一切因。謂以下心或中或上。受苾芻戒。或有一類住律儀者。於一切有情得律儀。由一切支及一切因。謂以三心受近事勤策苾芻戒。或有一類住律儀者。於一切有情得律儀。由一切因非一切支。謂以三心受近事近住勤策戒。無有不遍。于諸有情得律儀者。以於一切諸有情所住善意樂方得律儀。異則不然。以惡意樂不全息故。若人不作五種定限方可受得別解律儀。謂有情支處時緣定。有情定者。念我唯于某類有情當離殺等。言支定者。念我唯于某律儀支當持不犯。言處定者。念我唯住某類方域當離殺等。言時定者。念我唯於一月等時能離殺等。言緣定者。念我唯除鬥戰等緣能離殺等。如是受者不得律儀。但得律儀相似妙行。于非所能境如何得律儀。由普于有情發起增上不損命意樂故得律儀。毗婆沙師有作是
【現代漢語翻譯】 現代漢語譯本 斷絕一切有情眾生的（惡業），並非得到少分的道理。（別解脫）支分和因緣的說法是不定的。支分不定，是指有的從一切（支分）得到，例如比丘（Bhikkhu）律儀（Vinaya，戒律）；有的從四支得到，例如其餘的律儀。只有根本業道才稱為律儀支。因緣不定，是指或者有的意義是從一切因緣，或者根據其餘的意義只允許從一個（因緣）。從一切因緣，是指從無貪（non-greed）、無瞋（non-hatred）、無癡（non-delusion），必定一起生起。只從一個（因緣），是指從下、中、上心，不會一起生起。這裡暫且就后三種因緣來說。或者有一類安住于律儀的人，對於一切有情眾生得到律儀，但不是一切支分，也不是一切因緣。這是指以下品心、中品心或上品心，受近事（Upasaka，優婆塞）、勤策（Sramanera，沙彌）戒。或者有一類安住于律儀的人，對於一切有情眾生得到律儀，由一切支分，但不是一切因緣。這是指以下品心、中品心或上品心，受比丘戒。或者有一類安住于律儀的人，對於一切有情眾生得到律儀，由一切支分以及一切因緣。這是指以三種心受近事、勤策、比丘戒。或者有一類安住于律儀的人，對於一切有情眾生得到律儀，由一切因緣，但不是一切支分。這是指以三種心受近事、近住（Upavasatha，八關齋戒）、勤策戒。沒有不普遍的，對於諸有情眾生得到律儀的人，因為對於一切諸有情眾生所住的善意樂才能得到律儀，否則就不是這樣。因為惡意樂沒有完全止息的緣故。如果人不作五種限定，才可以受得別解脫律儀。所謂有情限定、支分限定、處所限定、時間限定、因緣限定。有情限定，是指想我只對於某類有情眾生應當遠離殺生等。支分限定，是指想我只對於某律儀支應當持守不犯。處所限定，是指想我只住在某類方域應當遠離殺生等。時間限定，是指想我只在一個月等時間能夠遠離殺生等。因緣限定，是指想我只有在除去鬥戰等因緣時能夠遠離殺生等。像這樣受戒的人得不到律儀，只能得到律儀相似的妙行。對於非所能及的境界，如何能得到律儀？由於普遍對於有情眾生髮起增上不損害生命的意樂，所以得到律儀。毗婆沙（Vibhasa）師有這樣的說法。
【English Translation】 English version Severing all sentient beings' (evil deeds) does not mean obtaining a small portion of reason. The explanation of (Pratimoksha) limbs and causes is uncertain. The uncertainty of limbs means that some are obtained from all (limbs), such as the Bhikkhu (Vinaya) precepts; some are obtained from four limbs, such as the remaining precepts. Only the fundamental karmic paths are called precept limbs. The uncertainty of causes means that either some meanings are from all causes, or according to other meanings, only one is allowed. From all causes means from non-greed, non-hatred, and non-delusion, which necessarily arise together. From only one means from inferior, intermediate, and superior minds, which do not arise together. Here, let's temporarily discuss the latter three causes. Or there is a type of person who abides in precepts, obtaining precepts for all sentient beings, but not from all limbs or all causes. This refers to taking the Upasaka and Sramanera vows with an inferior, intermediate, or superior mind. Or there is a type of person who abides in precepts, obtaining precepts for all sentient beings, from all limbs, but not all causes. This refers to taking the Bhikkhu vows with an inferior, intermediate, or superior mind. Or there is a type of person who abides in precepts, obtaining precepts for all sentient beings, from all limbs and all causes. This refers to taking the Upasaka, Sramanera, and Bhikkhu vows with the three types of minds. Or there is a type of person who abides in precepts, obtaining precepts for all sentient beings, from all causes, but not all limbs. This refers to taking the Upasaka, Upavasatha, and Sramanera vows with the three types of minds. There is nothing that is not universal; for those who obtain precepts for all sentient beings, it is because they can only obtain precepts with the good intention of abiding in all sentient beings; otherwise, it is not so. Because the evil intention is not completely ceased. If a person does not make five kinds of limitations, they can obtain the Pratimoksha precepts. The so-called sentient being limitation, limb limitation, place limitation, time limitation, and cause limitation. Sentient being limitation means thinking, 'I should only refrain from killing, etc., towards a certain type of sentient being.' Limb limitation means thinking, 'I should only uphold and not violate a certain precept limb.' Place limitation means thinking, 'I should only refrain from killing, etc., when living in a certain type of region.' Time limitation means thinking, 'I can only refrain from killing, etc., for a period of one month, etc.' Cause limitation means thinking, 'I can only refrain from killing, etc., except in circumstances such as fighting.' Those who take vows in this way cannot obtain precepts, but can only obtain excellent practices similar to precepts. How can one obtain precepts in a realm beyond one's ability? Because of universally generating an increased intention of not harming life towards sentient beings, one obtains precepts. The Vibhasa masters have this saying.
說。若謂一向于所能境方可受得別解律儀。則此律儀應有增減。以所能境與非所能二類有情有轉易故。如是便有別解律儀離得舍緣有得舍過。彼說不然。如生草等先無後起或起已枯于彼律儀無增無減。能不能境所得律儀。境轉易時例亦應爾。彼言不爾。所以者何。以諸有情前後性等草等前後性不同故。若爾有情般涅槃已。如前性類今時既無。于彼律儀如何無減。故如是釋于理不然。前所說因於理為善。若爾前佛及所度生已涅槃者。后佛于彼既不發得別解律儀。如何尸羅無減前過。以一切佛別解律儀皆從一切有情處得。設彼有情今猶在者。后佛從彼亦得律儀。故后尸羅無減前過。已說從彼得諸律儀。得不律儀定從一切有情業道。無少分境及不具支不律儀者。此定無有由一切因。下品等心無俱起故。若有一類由下品心得不律儀。後於異時由上品心斷眾生命。彼但成就下不律儀。亦成殺生上品表等。中品上品例此應知。此中何名不律儀者。謂諸屠羊屠雞屠豬捕鳥捕魚。獵獸劫盜魁膾典獄。縛龍煮狗及罝弶等。等言類顯王典刑罰及余聽察斷罪等人。但恒有害心名不律儀者。由彼一類住不律儀。或有不律儀名不律儀者。言屠羊者。謂為活命要期盡壽恒欲害羊。余隨所應當知亦爾。遍於有情界得諸律儀其理可爾。由普欲利樂勝阿世
【現代漢語翻譯】 現代漢語譯本： 有人說，如果認為只有針對那些能夠接受的對境才能獲得別解脫律儀，那麼這種律儀就應該有增減。因為能夠接受的對境和不能接受的對境這兩類有情會發生轉變。這樣一來，別解脫律儀就會出現離開獲得和捨棄的因緣，卻有獲得和捨棄的過失。他們說不是這樣的，就像剛生長的草等，先前沒有後來才生長出來，或者生長出來后又枯萎，對於這些草等，律儀沒有增加也沒有減少。對於能夠和不能接受的對境所獲得的律儀，在對境轉變的時候，也應該遵循同樣的道理。他們說不是這樣的，為什麼呢？因為所有有情的前後性質是相同的，而草等的前後性質是不同的。如果這樣說，有情般涅槃之後，像之前的性質種類現在已經沒有了，對於他們的律儀，怎麼會沒有減少呢？所以這樣的解釋在道理上是不成立的。之前所說的因在道理上是好的。如果這樣，之前的佛和所度化的眾生已經涅槃了，後來的佛對於他們既然不能生起別解脫律儀，那麼尸羅（戒律）怎麼會沒有減少的過失呢？因為一切佛的別解脫律儀都是從一切有情處獲得的。假設那些有情現在還在，後來的佛也能從他們那裡獲得律儀。所以後來的尸羅沒有減少之前的過失。已經說了從他們那裡獲得各種律儀。獲得不律儀一定是來自一切有情的業道。沒有少部分對境和不具足支分的不律儀。這一定是沒有任何例外的，因為一切因，下品等心不會同時生起。如果有一類人因為下品心而獲得不律儀，後來在其他時候因為上品心而斷眾生命，他們只是成就了下品不律儀，也成就了殺生的上品表等。中品和上品的情況應該類推得知。這裡什麼叫做不律儀呢？就是指那些屠羊、屠雞、屠豬、捕鳥、捕魚、獵獸、劫盜、魁膾（劊子手）、典獄（監獄長）、捆綁罪犯、烹煮狗肉以及設定罝弶（捕獸工具）等行為。『等』字用來概括顯示王典刑罰以及其他聽取觀察判斷罪行的人。只要一直懷有害人之心，就叫做不律儀。因為他們一直處於不律儀的狀態。或者說，某種不律儀叫做不律儀。說屠羊的人，是指爲了活命，決心終身都要殺羊。其餘的情況也應該按照這個道理來理解。普遍地從有情界獲得各種律儀，這個道理是可以成立的。因為普遍地想要利益安樂殊勝的阿世耶（意樂）。 English version: Someone says, 'If it is held that only towards those capable of receiving can one obtain the Pratimoksha vows (bye-bral thar-pa'i sdom-pa) (vows of individual liberation), then these vows should have increase and decrease. Because the sentient beings who are capable of receiving and those who are not capable of receiving can change. Thus, there would be the fault of obtaining and abandoning the Pratimoksha vows without the causes for obtaining and abandoning them.' They say it is not so. Just as grass and so forth, which did not exist before but arise later, or having arisen, wither, there is no increase or decrease in those vows. The vows obtained from capable and incapable objects should be similar when the object changes. They say it is not so. Why? Because the prior and subsequent nature of all sentient beings is the same, while the prior and subsequent nature of grass and so forth is different. If so, when sentient beings attain Parinirvana (yongs-su myang-』das) (complete nirvana), since the previous type of nature no longer exists, how is there no decrease in their vows? Therefore, such an explanation is not reasonable. The reason stated earlier is good in principle. If so, since the previous Buddhas and the beings they liberated have already attained Nirvana, how can later Buddhas not generate the Pratimoksha vows towards them, and how can the Shila (moral discipline) (tshul-khrims) not have the fault of decreasing from before? Because the Pratimoksha vows of all Buddhas are obtained from all sentient beings. If those sentient beings were still present now, later Buddhas would also obtain vows from them. Therefore, the later Shila does not have the fault of decreasing from before. It has been said that various vows are obtained from them. Obtaining non-virtue (mi dge ba) is definitely from the karmic paths of all sentient beings. There is no non-virtue with a small portion of objects or lacking limbs. This is definitely without exception, because all causes, such as inferior minds, do not arise simultaneously. If there is a type of person who obtains non-virtue due to an inferior mind, and later at a different time kills living beings with a superior mind, they only accomplish inferior non-virtue, and also accomplish the superior action of killing. The middle and superior cases should be understood analogously. What is called non-virtue here? It refers to those who slaughter sheep, slaughter chickens, slaughter pigs, catch birds, catch fish, hunt animals, rob, are executioners (kuai kuai), prison wardens (dian yu), bind criminals, cook dogs, and set up traps (zhai jiang), etc. The word 'etc.' is used to generally indicate royal punishments and others who listen, observe, and judge crimes. As long as one constantly has the intention to harm others, it is called non-virtue. Because they constantly abide in a state of non-virtue. Or, a certain non-virtue is called non-virtue. Saying 'slaughtering sheep' refers to those who, in order to live, are determined to kill sheep for the rest of their lives. The rest should be understood accordingly. It is reasonable that various vows are universally obtained from the realm of sentient beings. Because of the universal desire to benefit and bring happiness with a superior Ashaya (intention).
【English Translation】 Someone says, 'If it is held that only towards those capable of receiving can one obtain the Pratimoksha vows (bye-bral thar-pa'i sdom-pa) (vows of individual liberation), then these vows should have increase and decrease. Because the sentient beings who are capable of receiving and those who are not capable of receiving can change. Thus, there would be the fault of obtaining and abandoning the Pratimoksha vows without the causes for obtaining and abandoning them.' They say it is not so. Just as grass and so forth, which did not exist before but arise later, or having arisen, wither, there is no increase or decrease in those vows. The vows obtained from capable and incapable objects should be similar when the object changes. They say it is not so. Why? Because the prior and subsequent nature of all sentient beings is the same, while the prior and subsequent nature of grass and so forth is different. If so, when sentient beings attain Parinirvana (yongs-su myang-』das) (complete nirvana), since the previous type of nature no longer exists, how is there no decrease in their vows? Therefore, such an explanation is not reasonable. The reason stated earlier is good in principle. If so, since the previous Buddhas and the beings they liberated have already attained Nirvana, how can later Buddhas not generate the Pratimoksha vows towards them, and how can the Shila (moral discipline) (tshul-khrims) not have the fault of decreasing from before? Because the Pratimoksha vows of all Buddhas are obtained from all sentient beings. If those sentient beings were still present now, later Buddhas would also obtain vows from them. Therefore, the later Shila does not have the fault of decreasing from before. It has been said that various vows are obtained from them. Obtaining non-virtue (mi dge ba) is definitely from the karmic paths of all sentient beings. There is no non-virtue with a small portion of objects or lacking limbs. This is definitely without exception, because all causes, such as inferior minds, do not arise simultaneously. If there is a type of person who obtains non-virtue due to an inferior mind, and later at a different time kills living beings with a superior mind, they only accomplish inferior non-virtue, and also accomplish the superior action of killing. The middle and superior cases should be understood analogously. What is called non-virtue here? It refers to those who slaughter sheep, slaughter chickens, slaughter pigs, catch birds, catch fish, hunt animals, rob, are executioners (kuai kuai), prison wardens (dian yu), bind criminals, cook dogs, and set up traps (zhai jiang), etc. The word 'etc.' is used to generally indicate royal punishments and others who listen, observe, and judge crimes. As long as one constantly has the intention to harm others, it is called non-virtue. Because they constantly abide in a state of non-virtue. Or, a certain non-virtue is called non-virtue. Saying 'slaughtering sheep' refers to those who, in order to live, are determined to kill sheep for the rest of their lives. The rest should be understood accordingly. It is reasonable that various vows are universally obtained from the realm of sentient beings. Because of the universal desire to benefit and bring happiness with a superior Ashaya (intention).
耶而受得故。非屠羊等不律儀人於己至親有損害意。乃至為救自身命緣亦不欲殺。如何可說普於一切得不律儀。由彼至親若為羊等於彼亦可有損害心。既知至親現非羊等。如何于彼可有害心。又聖必無作羊等理。如何于彼得不律儀。若觀未來羊等自體。于現相續得不律儀。是則羊等於未來世亦有至親及聖自體。于彼決定無損害心。是則應觀未來自體。不于現在得不律儀。于羊等現身既有害意。如何不于彼得不律儀。于母等現身既無害意。如何亦于彼得不律儀。于等事中應求異理。又屠羊等不律儀人。於一生中不與不取。於己妻妾住知足心。啞不能言無語四過。如何彼亦得具支不律儀。彼遍損善阿世耶故。雖啞不言而身表語所欲說義故得具支。若爾彼人或時先受二三學處。后但受殺。于余不損善阿世耶。如何具發七支惡戒。毗婆沙者作如是言。必無缺支及餘一分可得名住不律儀人。經部諸師作如是說。隨所期限支具不具及全分一分皆得不律儀。律儀亦然。唯除八戒。由隨彼量善惡尸羅性相相違互相遮故。已說從彼得不律儀。得不律儀及余無表。如何方便未說當說。頌曰。
諸得不律儀 由作及誓受 得所餘無表 由田受重行
論曰。諸不律儀由二因得。一者生在不律儀家。由初現行殺等加行。二者雖復
【現代漢語翻譯】 現代漢語譯本：因為耶而受得的緣故。如果屠羊等沒有戒律的人對於自己的至親懷有損害之心，乃至爲了保全自己的性命也不想殺害。怎麼能說普遍地對一切眾生都得到了沒有戒律呢？因為他們對於至親，如果變成羊等，也可能產生損害之心。既然知道至親現在不是羊等，怎麼能對他們懷有損害之心呢？而且聖者絕對不會有轉生為羊等的道理，怎麼能對他們得到沒有戒律呢？如果觀察未來羊等的自體，對於現在的相續得到沒有戒律，那麼羊等在未來世也有至親以及聖者的自體，對於他們絕對沒有損害之心。那麼就應該觀察未來的自體，而不是現在得到沒有戒律。對於羊等現在的身體既然懷有損害的意念，怎麼能說沒有對他們得到沒有戒律呢？對於母親等現在的身體既然沒有損害的意念，怎麼能說也對他們得到沒有戒律呢？對於同樣的事情中應該尋求不同的道理。又屠羊等沒有戒律的人，在一生中不偷盜，對於自己的妻妾安於知足，啞巴不能說話沒有語言的四種過失，怎麼他們也能得到具足支分的沒有戒律呢？因為他們普遍損害善良的阿世耶（心態、意樂）的緣故。即使是啞巴不能說話，但是身體的表達也代表了語言所想要表達的意義，所以能得到具足支分。如果這樣，那麼這個人有時先受持二三種學處，後來只受持殺戒，對於其餘的不損害善良的阿世耶，怎麼能具足發起七支惡戒呢？毗婆沙者（論師）這樣說，必定沒有缺少支分以及其餘一部分可以被稱為安住于沒有戒律的人。經部諸師這樣說，隨著所限定的期限，支分具足不具足以及全部分一部分都能得到沒有戒律。戒律也是這樣。唯獨八關齋戒除外，因為隨著那個數量，善惡的尸羅（戒）的自性和現象相互違背，互相遮止的緣故。已經說了從他們那裡得到沒有戒律。得到沒有戒律以及其餘的無表（無表業），用什麼樣的方法還沒有說，下面應當說。偈頌說： 諸得不律儀 由作及誓受 得所餘無表 由田受重行 論說：各種沒有戒律由兩種原因獲得。一是生在沒有戒律的家庭，由最初現行殺等加行。二是即使
【English Translation】 English version: Because of what is received through 'ye'. If those without discipline, such as butchers of sheep, harbor intentions to harm their close relatives, and even to save their own lives do not wish to kill, how can it be said that they universally acquire non-discipline towards all beings? Because towards their close relatives, if they were to become sheep, they might also have intentions to harm. Since it is known that close relatives are currently not sheep, how can they harbor intentions to harm them? Moreover, sages would never have reason to be reborn as sheep, so how can they acquire non-discipline towards them? If one observes the future self of sheep, one acquires non-discipline towards the present continuum. Then sheep in future lives would also have close relatives and the self of sages, towards whom they would definitely have no intention to harm. Then one should observe the future self, and not acquire non-discipline in the present. Since one has harmful intentions towards the present bodies of sheep, how can one not acquire non-discipline towards them? Since one has no harmful intentions towards the present bodies of mothers, how can one also acquire non-discipline towards them? One should seek different reasons in similar matters. Furthermore, those without discipline, such as butchers of sheep, do not steal in their lives, are content with their wives and concubines, and mutes cannot speak and have no four faults of speech. How can they also acquire non-discipline with complete branches? Because they universally harm virtuous āśaya (mindset, intention). Even if mutes cannot speak, their bodily expressions represent the meaning they wish to express, so they can acquire complete branches. If so, if a person sometimes first takes two or three precepts, and later only takes the precept against killing, and does not harm virtuous āśaya with the rest, how can they fully generate the seven branches of evil vows? The Vibhaṣa masters say that there is definitely no one who lacks branches or has only a portion of them who can be called someone abiding in non-discipline. The Sūtra masters say that depending on the limited time, whether the branches are complete or incomplete, and whether it is the whole or a part, one can acquire non-discipline. The same is true for discipline, except for the eight precepts, because depending on that amount, the nature and phenomena of virtuous and non-virtuous śīla (discipline) contradict and mutually obstruct each other. It has already been said how non-discipline is acquired from them. What methods are used to acquire non-discipline and other non-manifestations (avijñapti) has not yet been said, and should be said below. The verse says: Those who acquire non-discipline, do so through action and vows. Acquiring other non-manifestations, is through the field, receiving repeated actions. The treatise says: Various non-disciplines are acquired through two causes. One is being born into a family without discipline, through the initial performance of actions such as killing. The second is even if
生在余家。由初要期受殺等事。謂我當作如是事業。以求財物養活自身。當於爾時便發惡戒。得余無表由三種因。一者由田。謂于如是諸福田所施園林等。彼善無表初施便生。如說有依諸福業事。二者由受。謂自誓言。若未禮佛不先食等。或作誓限。于齋日月半月及年常施食施。三由重行。謂起如是殷重作意行善行惡。由此三因起余無表。如是已說得律儀等。舍律儀等未說當說。具云何舍別解律儀。頌曰。
舍別解調伏 由故舍命終 及二形俱生 斷善根夜盡 有說由犯重 余說由法滅 伽濕彌羅說 犯二如負財
論曰。言調伏者意顯律儀。由此能令根調伏故。唯除近住所餘七種別解律儀。由四緣舍。一由意樂對有解人發有表業舍學處故。二由棄捨眾同分故。三由二形俱時生故。四由所因善根斷故。舍近住戒由前四緣及由夜盡。是故總說別解律儀由五緣舍。何緣舍戒由此五緣。與受相違表業生故。所依舍故。所依變故。所因斷故。過期限故。有餘部說。於四極重感墮罪中。若隨犯一亦舍勤策苾芻律儀。有餘部言。由正法滅亦能令舍別解律儀。以法滅時一切學處結界羯磨皆止息故。迦濕彌羅國毗婆沙師言。犯根本罪時不捨出家戒。所以然者。非犯一邊一切律儀應遍舍故。非犯餘罪有斷尸羅。然
有二名。謂持犯戒。如有財者負他債時名為富人及負債者。若於所犯發露悔除名具尸羅。不名犯戒。如還債已但名富人。若爾何緣薄伽梵說犯四重者不名苾芻。不名沙門非釋迦子。破苾芻體害沙門性。壞滅墮落立他勝名。依勝義苾芻密意作是說。此言兇勃。兇勃者何。謂於世尊了義所說以別義釋令成不了。與多煩惱者為犯重罪緣。寧知此言是了義說。由律自釋有四苾芻。一名想苾芻。二自稱苾芻。三乞丐苾芻。四破惑苾芻。此義中言非苾芻者。謂非白四羯磨受具足戒苾芻。非此苾芻先是勝義。後由犯重成非苾芻。故知此言是了義說。然彼所說。非犯一邊一切律儀應遍舍者。彼言便是徴詰大師。大師此中立如是喻。如多羅樹若被斷頭必不復能生長廣大。諸苾芻等犯重亦然。大師此中喻顯何義。意顯于戒隨犯一邊根本重罪。令余所受必不復能生長廣大。謂彼毀犯諸重罪時。違越苾芻根本行故。與極猛利無慚無愧共相應故。行根既斷。理應遍舍一切律儀。又犯重人世尊不許食僧祇食下至一摶。踐毗訶羅一足跟地。擯出一切苾芻事業。大師依彼說如是言。應速拔除稻禾稗莠。應速簡棄腐朽棟樑。應速簸飏種中糠秕。如是應速驅擯眾中實非苾芻稱苾芻者。彼苾芻體其相如何。隨相是何體必應有。以世尊說準他當知有四沙門。更無
第五。所言四者。一勝道沙門。二示道沙門。三命道沙門。四污道沙門。雖有此說而彼唯有餘沙門相故名沙門。如被燒材假鸚鵡㭰涸池敗種火輪死人。若犯重人非苾芻者。則應無有授學苾芻。不說犯重人皆成他勝罪。但成他勝罪。定說非苾芻。謂或有人相續殊勝。雖犯極重戒而非他勝罪。由彼無有一念覆心。法主世尊制立如是。若犯他勝便非苾芻。何不重令出家受戒。由彼相續已為極重無慚愧懷。無力能發出家律儀。如蕉種故。非觀彼有苾芻律儀故。不重令出家受戒。所以然者。設彼后時謂是苾芻更舍所學亦不許彼重出家故。於此無義苦救何為。若如是人猶有苾芻性。應自歸禮如是類苾芻。正法滅時雖無一切結界羯磨及毗奈耶。未得律儀無新得理。而先得者無有舍義。靜慮無漏二律儀等。云何當舍。頌曰。
舍定生善法 由易地退等 舍聖由得果 練根及退失
論曰。諸靜慮地所繫善法由二緣舍。一由易地。謂從下地生上地時。或上地沒來生下地。二由得退。謂從已獲勝定功德還退失時。等言為顯舍眾同分亦舍少分殊勝善根。如色界中所有善法由易地退舍。無色界亦然。唯無律儀與色界異。無漏善法由三緣舍。一由得果謂得果時舍前向道及果道故。二由練根。謂練根位由得利道舍鈍道故。三由退失。
【現代漢語翻譯】 現代漢語譯本： 第五，關於所說的四種沙門（Śrāmaṇa，出家求道者）：一是勝道沙門，二是示道沙門，三是命道沙門，四是污道沙門。雖然有這樣的說法，但他們僅僅具有沙門的表相，所以才被稱為沙門。如同被燒過的木材，虛假的鸚鵡，乾涸的水池，敗壞的種子，死亡的火輪，死去的人一樣。如果有人犯了重罪，已經不是比丘（Bhikṣu，出家受具足戒的男子），那麼就不應該再有授予學戒的比丘。但並不是說犯了重罪的人都會構成他勝罪（Pārājika，斷頭罪，比丘所犯的最嚴重罪行），而是說構成他勝罪，就一定不是比丘。這是因為或許有人相續殊勝，雖然犯了極重的戒律，但沒有構成他勝罪，因為他沒有一念覆藏罪過的心。法主世尊（Bhagavat，佛陀的尊稱）制定了這樣的規定：如果犯了他勝罪，就不是比丘。為什麼不讓他重新出家受戒呢？因為他的相續已經極為沉重，懷有無慚愧之心，沒有能力生起出家律儀，如同腐爛的蕉種一樣。不是因為看到他有比丘的律儀，所以不讓他重新出家受戒。之所以這樣，是因為假設他後來又自稱是比丘，再次捨棄所學，也不允許他重新出家。對於這樣的人，無意義的救助又有什麼用呢？如果這樣的人仍然具有比丘的性質，應該自己去歸禮這樣的比丘。正法滅亡時，即使沒有一切結界羯磨（Karma，業）以及毗奈耶（Vinaya，戒律），沒有得到律儀的人沒有新得的道理，而先前得到律儀的人沒有捨棄的道理。靜慮（Dhyāna，禪定）和無漏的兩種律儀等，又怎麼會捨棄呢？頌曰： 舍定生善法 由易地退等 舍聖由得果 練根及退失 論曰：諸靜慮地所繫的善法由兩種因緣捨棄。一是由於易地，即從下地生到上地時，或者從上地沒落而生到下地。二是由於得退，即從已經獲得的殊勝禪定功德退失時。『等』字是爲了表明捨棄眾同分，也捨棄少分殊勝善根。如色界（Rūpadhātu，佛教三界之一，位於欲界之上，無色界之下）中所有的善法，由於易地和退失而捨棄。無色界（Arūpadhātu，佛教三界之一，位於色界之上，沒有物質存在的純精神界）也是如此。只有沒有律儀這一點與色界不同。無漏善法由三種因緣捨棄。一是由於得果，即得到果位時，捨棄之前的向道和果道。二是由練根，即在練根位，由於得到利根道而捨棄鈍根道。三是由於退失。
【English Translation】 English version: Fifth, regarding the four Śrāmaṇas (ascetics, religious practitioners) mentioned: first, the Śrāmaṇa of superior path; second, the Śrāmaṇa who shows the path; third, the Śrāmaṇa who lives by the path; and fourth, the Śrāmaṇa who defiles the path. Although there is such a saying, they only have the appearance of Śrāmaṇas, hence they are called Śrāmaṇas. They are like burnt wood, false parrots, dried-up ponds, rotten seeds, dead fire wheels, and dead people. If someone has committed a grave offense and is no longer a Bhikṣu (monk, a fully ordained male monastic), then there should be no Bhikṣu who can grant him ordination. It is not that everyone who commits a grave offense necessarily incurs a Pārājika (defeat, the most serious offense for a monk), but if one incurs a Pārājika, it is certain that he is no longer a Bhikṣu. This is because perhaps someone's continuum is superior, and although he has violated extremely serious precepts, he has not incurred a Pārājika, because he does not have a mind that conceals his transgressions for even a moment. The Dharma Lord, the Bhagavat (the Blessed One, an epithet of the Buddha), has established such a rule: if one commits a Pārājika, he is no longer a Bhikṣu. Why not allow him to renounce the world and receive ordination again? Because his continuum is already extremely heavy, harboring shamelessness, and he has no ability to generate monastic discipline, like a rotten banana seed. It is not because we see that he has the discipline of a Bhikṣu that we do not allow him to renounce the world and receive ordination again. The reason for this is that even if he later claims to be a Bhikṣu and abandons what he has learned again, he will not be allowed to renounce the world again. For such a person, what is the use of meaningless rescue? If such a person still has the nature of a Bhikṣu, he should himself take refuge in such Bhikṣus. When the True Dharma is extinguished, even if there are no boundaries, karmas (actions), or Vinaya (discipline), there is no reason for someone who has not obtained the discipline to newly obtain it, and there is no reason for someone who has previously obtained the discipline to abandon it. How can the two disciplines of Dhyāna (meditation) and non-outflow be abandoned? The verse says: Abandoning the good Dharma born of meditation, due to changing grounds, regression, etc. Abandoning the holy, due to obtaining the fruit, cultivating roots, and loss. The treatise says: The good Dharmas associated with the grounds of Dhyāna are abandoned due to two causes. First, due to changing grounds, that is, when one is born from a lower ground to a higher ground, or when one falls from a higher ground and is born into a lower ground. Second, due to obtaining and regression, that is, when one regresses from the superior meditative qualities that one has already obtained. The word 'etc.' is to show that abandoning the commonality also abandons a small portion of superior good roots. Like all the good Dharmas in the Rūpadhātu (Form Realm, one of the three realms in Buddhism, located above the Desire Realm and below the Formless Realm), they are abandoned due to changing grounds and regression. The Arūpadhātu (Formless Realm, one of the three realms in Buddhism, located above the Form Realm, a purely spiritual realm without material existence) is also the same. The only difference from the Form Realm is the absence of discipline. Non-outflow good Dharmas are abandoned due to three causes. First, due to obtaining the fruit, that is, when one obtains the fruit, one abandons the previous path of approach and the path of the fruit. Second, due to cultivating roots, that is, in the position of cultivating roots, one abandons the dull root path by obtaining the sharp root path. Third, due to regression.
謂得退時退失果道勝果道故。如是已說舍諸律儀。不律儀云何舍。頌曰。
舍惡戒由死 得戒二形生
論曰。諸不律儀由三緣舍。一者由死舍所依故。二由得戒。謂若受得別解律儀。或由獲得靜慮律儀惡戒便舍。由因緣力得律儀時。諸不律儀一切皆斷。以善惡戒其性相違。善戒于中勢力強故。三由相續二形俱生。以于爾時所依變故。住惡戒者。雖或有時起不作思舍刀網等。若不受得諸善律儀。諸不律儀無容棄捨。譬如雖避發病因緣。不服良藥病終難愈。不律儀者。受近住戒至夜盡位舍律儀時。為得不律儀。為名處中者。有餘師說。得不律儀。惡阿世耶非永舍故。如停熱鐵赤滅青生。有餘師言。若不更作無緣令彼得不律儀。以不律儀依表得故。處中無表舍復云何。頌曰。
舍中由受勢 作事壽根斷
論曰。處中無表舍由六緣。一由受心斷壞故舍。謂舍所受。作是念言。我從今時棄先所受。二由勢力斷壞故舍。謂由凈信煩惱勢力所引無表。彼二限勢若斷壞時無表便舍。如所放箭及陶家輪。弦等勢力盡時便止。三由作業斷壞故舍。謂如所受后更不作。四由事物斷壞故舍。事物者何。謂所舍施寺舍敷具制多園林。及所施為罝網等事。五由壽命斷壞故舍。謂所依止有轉易故。六由善根斷壞故舍。謂起加
【現代漢語翻譯】 現代漢語譯本 所謂『退』，是指退失果道（Phala-marga，證果之道）和勝果道（Vishesha-phala-marga，殊勝果之道）的緣故。如上已經說明了捨棄諸律儀（Samvara，戒律）。那麼，不律儀（Asamvara，非戒律）又該如何捨棄呢？頌文說：
『舍惡戒由死，得戒二形生』
論曰：諸不律儀由三種因緣捨棄。第一，由死亡而捨棄所依之身。第二，由獲得戒律。意思是說，如果受持別解律儀（Pratimoksha-samvara，別解脫戒），或者由獲得靜慮律儀（Dhyana-samvara，禪定戒），惡戒便會捨棄。由於因緣的力量獲得律儀時，諸不律儀一切都會斷除。因為善戒和惡戒其性質是相互違背的，善戒在其中勢力強大。第三，由相續中出現兩種性別俱生的現象。因為在那個時候所依之身發生了變化。
安住于惡戒的人，即使有時生起『不作思』（akaraṇa-cetanā，不作意）而捨棄刀網等，如果不受持諸善律儀，諸不律儀是無法捨棄的。譬如，雖然避免引發疾病的因緣，但不服用良藥，疾病終究難以痊癒。對於不律儀者，受持近住戒（Upavasatha-samvara，八關齋戒）到夜晚結束時捨棄律儀的時候，是獲得不律儀，還是名為處中者（neither-nor，非律儀非不律儀）呢？
有其他老師說，是獲得不律儀，因為惡劣的意樂（āśaya，心意）並非永遠捨棄的緣故。如同停止加熱的鐵，赤色熄滅而青色產生。有其他老師說，如果不再次造作，就沒有因緣使他獲得不律儀。因為不律儀是依靠表業（vijñapti-karma，表示業）而獲得的。處中無表（avijñapti，無表業）的捨棄又是如何呢？頌文說：
『舍中由受勢，作事壽根斷』
論曰：處中無表由六種因緣捨棄。第一，由受心斷壞而捨棄。意思是說，捨棄所受持的，作這樣的念頭：『我從現在開始，捨棄先前所受持的。』第二，由勢力斷壞而捨棄。意思是說，由凈信（prasāda，信心）或煩惱（klesha，惑）的勢力所引發的無表，那兩種力量的限度如果斷壞時，無表便會捨棄。如同所放出的箭和陶工的輪子，弦等的勢力用盡時便會停止。第三，由作業斷壞而捨棄。意思是說，如同所受持的，之後不再繼續做。第四，由事物斷壞而捨棄。事物是什麼呢？是指所舍施的寺廟、房舍、敷具、制多（caitya，佛塔）、園林，以及所施捨的罝網（捕獸網）等事物。第五，由壽命斷壞而捨棄。意思是說，所依止的身體有了轉變的緣故。第六，由善根斷壞而捨棄。意思是說，生起加
【English Translation】 English version It is said that 'retreat' refers to the loss of the Phala-marga (path of fruition) and Vishesha-phala-marga (path of superior fruition). As mentioned above, the abandonment of Samvara (precepts) has been explained. How then is Asamvara (non-precepts) abandoned? The verse says:
'Abandoning evil precepts through death, obtaining precepts through dual-sexed birth'
The treatise says: All non-precepts are abandoned through three conditions. First, through death, abandoning the basis of reliance. Second, through obtaining precepts. That is to say, if one receives Pratimoksha-samvara (individual liberation precepts), or through obtaining Dhyana-samvara (meditative precepts), evil precepts are abandoned. When precepts are obtained through the power of conditions, all non-precepts are severed. Because good precepts and evil precepts are contradictory in nature, and good precepts are stronger among them. Third, through the simultaneous birth of two sexes in the continuum. Because at that time, the basis of reliance changes.
One who abides in evil precepts, even if sometimes arising 'akaraṇa-cetanā' (thought of non-action) and abandoning knives, nets, etc., if one does not receive good precepts, non-precepts cannot be abandoned. For example, although avoiding the causes of disease, if one does not take good medicine, the disease will ultimately be difficult to cure. For those with non-precepts, when receiving Upavasatha-samvara (eight precepts) and abandoning precepts at the end of the night, does one obtain non-precepts, or is it called neither-nor?
Some other teachers say that one obtains non-precepts, because the evil āśaya (intention) is not permanently abandoned. It is like stopping the heating of iron, the red color extinguished and the blue color arising. Other teachers say that if one does not act again, there is no condition to cause him to obtain non-precepts. Because non-precepts are obtained relying on vijñapti-karma (manifest action). How is the abandonment of neither-nor avijñapti (non-manifest action)? The verse says:
'Abandoning the middle through receiving power, acting, life, root severed'
The treatise says: Neither-nor non-manifest action is abandoned through six conditions. First, it is abandoned through the severance of the mind of receiving. That is to say, abandoning what is received, making such a thought: 'From now on, I abandon what I received earlier.' Second, it is abandoned through the severance of power. That is to say, the non-manifest action induced by the power of prasāda (pure faith) or klesha (afflictions), if the limits of those two powers are severed, the non-manifest action will be abandoned. It is like an arrow that has been released and a potter's wheel, which stop when the power of the string, etc., is exhausted. Third, it is abandoned through the severance of action. That is to say, as what was received, one no longer continues to do it. Fourth, it is abandoned through the severance of things. What are things? They refer to the temples, houses, furnishings, caitya (stupas), gardens that are given away, and things like hunting nets that are given away. Fifth, it is abandoned through the severance of life. That is to say, because the body on which one relies has changed. Sixth, it is abandoned through the severance of good roots. That is to say, arising add
行斷善根時。便舍善根所引無表。欲非色善及餘一切非色染法舍。復云何。頌曰。
舍欲非色善 由根斷上生 由對治道生 舍諸非色染
論曰。欲界一切非色善法舍由二緣。一斷善根。二生上界。三界一切非色染法舍由一緣。謂彼但由對治道起。若此品類能斷道生。當舍此中所有煩惱及彼助伴。非余方便。善惡律儀何有情有。頌曰。
惡戒人除北 二黃門二形 律儀亦在天 唯人具三種 生欲天色界 有靜慮律儀 無漏並無色 除中定無想
論曰。唯於人趣有不律儀。然除北洲唯三方有。於三洲內。復除扇搋及半擇迦具二形者。律儀亦爾。謂於人中除前所除。並天亦有。故於二趣容有律儀。復以何緣知扇搋等所有相續非律儀依。由經律中有誠證故。謂契經說。佛告大名。諸有在家白衣男子男根成就。歸佛法僧起殷凈心。發誠諦語自稱我是鄔波索迦。愿尊憶持慈悲護念。齊是名曰鄔波索迦。毗奈耶中亦作是說。汝應除棄此色類人。故知律儀非彼類有。復由何理彼無律儀。由二所依所起煩惱於一相續俱增上故。于正思擇無堪能故。無有極重慚愧心故。若爾何故無不律儀。彼于惡中心不定故。又若是處有善律儀。則惡律儀于彼亦有。由此二種相翻立故。北俱盧人無受及定。及無
【現代漢語翻譯】 現代漢語譯本 斷絕善根時，便捨棄由善根所引發的無表業（Avijahati）。想要捨棄欲界、非色界中的善法以及其他一切非色界的染污法，又是如何做到的呢？頌文說：
『捨棄欲界非色善，由斷善根上界生， 由對治道而生起，捨棄諸非色界染。』
論述：欲界一切非色界的善法，捨棄由兩種因緣：一是斷絕善根，二是生到上界。三界一切非色界的染污法，捨棄由一種因緣，即由對治道生起。如果這種品類的能斷之道生起，應當捨棄此中所有煩惱以及它們的助伴，沒有其他方法。善惡律儀存在於哪些有情眾生中呢？頌文說：
『惡戒人除北俱盧，以及二種黃門二形人， 律儀亦存在於天界，唯有人道具足三種。 生於欲界天**，具有靜慮的律儀， 無漏以及無色界，除了中間定和無想天。』
論述：只有在人道中存在不律儀（不持戒）。然而，除了北俱盧洲（Uttarakuru）之外，只有三方（東勝身洲、南贍部洲、西牛貨洲）有。在三洲之內，又除去了扇搋（Pandaka，男變女根者）以及半擇迦（Napumsaka，無性人）和具有雙重性器官的人。律儀也是如此，即在人道中除了前面所排除的，還有天界也存在。因此，在二趣（人、天）中容許存在律儀。又根據什麼原因知道扇搋等人所有的相續不是律儀的所依呢？由於經律中有明確的證據。比如契經中說，佛告訴阿難（Ananda）：『凡是有在家白衣男子，男根具足，歸依佛法僧，生起慇勤清凈之心，發出誠實之語，自稱我是鄔波索迦（Upasaka，近事男），愿世尊憶持並慈悲護念。』這才能被稱為鄔波索迦。毗奈耶（Vinaya，律）中也這樣說：『你應該去除拋棄這類人。』所以知道律儀不是他們這類人所能擁有的。又根據什麼道理他們沒有律儀呢？由於二所依（身、語）所產生的煩惱在同一相續中都增長，對於正確的思考沒有能力，沒有極其強烈的慚愧心。如果這樣，為什麼沒有不律儀呢？因為他們在噁心中不定。又如果某個地方有善律儀，那麼惡律儀在那裡也存在。由此二種是相反相成的。北俱盧洲的人沒有受戒和禪定，也沒有...
【English Translation】 English version When severing roots of goodness, one abandons the unmanifest karmic force (Avijahati) arising from those roots. How does one abandon the desire realm, non-form realm's wholesome qualities, and all other non-form defilements? The verse states:
'Abandoning desire, non-form goodness, Through severing roots, or upper realm birth, Through arising of the antidote path, Abandoning all non-form defilements.'
Commentary: All non-form wholesome qualities of the desire realm are abandoned through two conditions: one, severing the roots of goodness; two, being born in an upper realm. All non-form defilements of the three realms are abandoned through one condition: namely, the arising of the antidote path. If a path capable of severing this category arises, one should abandon all afflictions and their associates within it, and not by any other means. In which sentient beings do moral discipline and non-discipline exist? The verse states:
'Immoral ones, except Uttarakuru (North Continent), And two types of Pandaka (Eunuch) and hermaphrodites, Moral discipline also exists in the heavens, Only humans possess all three. Those born in desire realm heavens**, Possess moral discipline of dhyana (meditative absorption), The unconditioned and formless realms, Except intermediate dhyana and non-perception.'
Commentary: Non-discipline exists only in the human realm. However, excluding Uttarakuru (Uttarakuru), it exists only in the three continents (Purvavideha, Jambudvipa, Aparagodaniya). Within these three continents, it is further excluded from Pandakas (Pandaka, those with changed male to female organs), Napumsakas (Napumsaka, those without sexual organs), and those with dual sexual organs. Moral discipline is similar, that is, in the human realm, excluding those previously excluded, and also existing in the heavens. Therefore, moral discipline is permitted to exist in these two realms (human and heaven). Furthermore, by what reason do we know that the continuums of Pandakas and others are not the basis for moral discipline? Because there is clear evidence in the sutras and Vinaya (monastic discipline). For example, the sutra says that the Buddha told Ananda (Ananda): 'Any lay male householder who possesses complete male organs, takes refuge in the Buddha, Dharma, and Sangha, generates diligent and pure mind, utters truthful words, and calls himself a Upasaka (Upasaka, a male lay follower), may the World Honored One remember and protect him with compassion.' Only then is he called a Upasaka. The Vinaya (Vinaya) also says: 'You should remove and discard these kinds of people.' Therefore, it is known that moral discipline is not possessed by people of this kind. Furthermore, by what reason do they not have moral discipline? Because the afflictions arising from the two bases (body and speech) both increase in the same continuum, they lack the ability for correct reflection, and they lack extremely strong shame and remorse. If so, why do they not have non-discipline? Because they are not steadfast in their evil minds. Furthermore, if there is wholesome moral discipline in a certain place, then immoral non-discipline also exists there. Because these two are mutually opposed and established. The people of Uttarakuru do not have vows and samadhi (meditative concentration), nor do they have...
造惡勝阿世耶。是故彼無善戒惡戒。猛利慚愧惡趣中無。故律不律儀于彼亦非有。與勝慚愧相應相違。方有律儀不律儀故。又扇搋等如鹹鹵田故不能生善戒惡戒。世間現見諸鹹鹵田。不能滋生嘉苗穢草。若爾何故契經中言有卵生龍半月八日。每從宮出來至人間。求受八支近住齋戒。此得妙行。非得律儀。是故律儀唯人天有。然唯人具三種律儀。謂別解脫靜慮無漏。若生欲天及生色界。皆容得有靜慮律儀。生無色界彼必非有。無漏律儀亦在無色。謂若生在欲界天中及生色界中。除中定無想皆容得有無漏律儀。生無色中唯得成就以無色故必不現起。因辯諸業性相不同。當釋經中所摽諸業。且經中說。業有三種。善惡無記。其相云何。頌曰。
安不安非業 名善惡無記
論曰。如是名為善等業相。謂安隱業說名為善。能得可愛異熟涅槃。暫永二時濟眾苦故。不安隱業名為不善。由此能招非愛異熟。與前安隱性相違故。非前二業立無記名。不可記為善不善故。又經中說。業有三種。福非福等。其相云何。頌曰。
福非福不動 欲善業名福 不善名非福 上界善不動 約自地處所 業果無動故
論曰。欲界善業說名為福。招可愛果益有情故。諸不善業說名非福。招非愛果損有情故。上二界善說
【現代漢語翻譯】 現代漢語譯本： 造惡勝過阿世耶（Asaya，人名）。因此，他既沒有善良的戒律也沒有邪惡的戒律。強烈的慚愧之心在惡趣中是沒有的。所以，守律和不守律對他來說也是不存在的。只有與勝過慚愧的心相應或相違背，才會有守律和不守律。此外，像扇搋（Pandaka，無性人）等人，就像鹹鹵的田地一樣，不能產生善良的戒律或邪惡的戒律。世間現在可以見到，那些鹹鹵的田地，不能滋生好的苗或壞的草。如果這樣，為什麼契經中說，有卵生的龍，在半月和初八的時候，每次從宮殿里出來到人間，求受八支近住齋戒呢？這是得到了妙行，而不是得到了律儀。因此，律儀只有人和天才有。然而，只有人才具有三種律儀，即別解脫律儀、靜慮律儀和無漏律儀。如果生在欲界天和生在（原文如此，可能指某種狀態或界別），都可能得到靜慮律儀。生在無（原文如此，可能指某種狀態或界別），那裡一定沒有靜慮律儀。無漏律儀也存在於無色界。如果生在欲界天中，以及生在**中，除了中定和無想之外，都可能得到無漏律儀。生在無色界中，只能成就無漏律儀，因為是無色界，所以一定不會現起。因為要辨別各種業的性質和相狀的不同，所以應當解釋經中所標示的各種業。而且經中說，業有三種，善、惡、無記。它們的相狀是什麼呢？頌文說：
安隱、不安隱、非業，名為善、惡、無記。
論述：像這樣名為善等業的相狀。所謂安隱的業，被稱為善，能夠得到可愛的異熟果和涅槃，暫時和永久地救濟眾生的痛苦。不安隱的業，名為不善，由此能夠招致不可愛的異熟果，與前面的安隱性質相反。不是前面兩種業的，就立為無記，因為不可記為善或不善。又有經中說，業有三種，福、非福等。它們的相狀是什麼呢？頌文說：
福、非福、不動，欲界善業名為福，不善業名為非福，上界善業為不動，因為約自身所處的地界，業果不會動搖。
論述：欲界的善業，被稱為福，招感可愛的果報，利益有情。各種不善業，被稱為非福，招感不可愛的果報，損害有情。上二界的善業，被稱為不動。
【English Translation】 English version: Creating evil surpasses Asaya (a person's name). Therefore, he has neither good precepts nor evil precepts. Intense shame is absent in the evil realms. Thus, discipline and lack of discipline do not exist for him. Only in accordance with or in opposition to surpassing shame does discipline or lack of discipline arise. Furthermore, individuals like Pandaka (a eunuch) are like barren, saline lands, incapable of producing good or evil precepts. It is evident in the world that such saline lands cannot nurture good seedlings or foul weeds. If so, why does the sutra state that there are oviparous dragons who, on the half-moon and eighth day of each month, emerge from their palaces to the human realm, seeking to receive the eight-branch close-dwelling precepts? This is attaining excellent conduct, not attaining precepts. Therefore, precepts exist only for humans and devas (gods). However, only humans possess three types of precepts: Pratimoksha (individual liberation), Dhyana (meditative absorption), and Anasrava (non-outflow). Those born in the desire realm heavens and those born in ** (as in the original text, possibly referring to a certain state or realm) may attain Dhyana precepts. Those born in the non- (as in the original text, possibly referring to a certain state or realm) certainly do not have Dhyana precepts. Anasrava precepts also exist in the formless realm. If born in the desire realm heavens or in , one may attain Anasrava precepts, except for those in Nirodha-samapatti (cessation attainment) and Asamjnika (non-perception). Those born in the formless realm can only accomplish Anasrava precepts, because it is the formless realm, so they will certainly not manifest. Because we need to distinguish the different natures and characteristics of various karmas, we should explain the various karmas indicated in the sutras. Moreover, the sutra states that there are three types of karma: good, evil, and neutral. What are their characteristics? The verse says:
Secure, insecure, and non-karma are called good, evil, and neutral.
Commentary: These are the characteristics of karma such as good. So-called secure karma is called good, capable of attaining desirable Vipaka (result) and Nirvana, temporarily and permanently relieving the suffering of sentient beings. Insecure karma is called evil, thereby capable of attracting undesirable Vipaka, contrary to the aforementioned secure nature. That which is not either of the previous two is established as neutral, because it cannot be recorded as good or evil. Furthermore, some sutras say that there are three types of karma: meritorious, non-meritorious, etc. What are their characteristics? The verse says:
Meritorious, non-meritorious, and unwavering. Good karma in the desire realm is called meritorious, evil karma is called non-meritorious, and good karma in the upper realms is unwavering, because the karmic result does not waver from its own realm.
Commentary: Good karma in the desire realm is called meritorious, attracting desirable results and benefiting sentient beings. Various evil karmas are called non-meritorious, attracting undesirable results and harming sentient beings. Good karma in the upper two realms is called unwavering.
名不動。豈不世尊說下三定皆名有動。聖說此中有尋伺等名為動故。由下三定有尋伺等災患未息故立動名。不動經中據能感得不動異熟說名不動。如何有動定招無動異熟。雖此定中有災患動。而業對果非如欲界有動轉故立不動名。謂欲界中余趣處業。由別緣力異趣處受。以或有業能感外內財位形量色力樂等。于天等中此業應熟。由別緣力所引轉故。於人等中此業便熟。色無色界餘地處業。無容轉令異地處受。業果處定立不動名。又經中說。業有三種。順樂受等。其相云何。頌曰。
順樂苦非二 善至三順樂 諸不善順苦 上善順非二 余說下亦有 由中招異熟 又許此三業 非前後熟故 順受總有五 謂自性相應 及所緣異熟 現前差別故
論曰。諸善業中始從欲界至第三靜慮名順樂受業。以諸樂受唯至此故。諸不善業名順苦受。過三靜慮上地諸善業。說名為順不苦不樂受。此上都無苦樂受故。非此諸業唯感受果。應知亦感彼受資糧。受及資糧此中名受。有餘師說。下諸地中亦有第三順非二業。由中定業招異熟故。若異此者。中間定業應無異熟。或應無業。以無苦樂異熟果故。有餘師說。此業能感根本地中樂根異熟。有說。此業不感受果。二說俱與本論相違。故本論言。頗有業感心
【現代漢語翻譯】 現代漢語譯本 名不動。難道世尊不是說過下三定都名為有動嗎？聖者說這其中有尋伺等，所以名為動。由於下三定有尋伺等災患沒有止息，所以立名為動。《不動經》中是根據能夠感得不動異熟（指果報）而說名為不動。如何有動的定招感無動的異熟呢？雖然這種定中有災患動，但是業對果報不像欲界那樣有動轉，所以立為不動之名。意思是說，在欲界中，其他趣處的業，由於其他因緣的力量，會在不同的趣處接受果報。或者有的業能夠感得外在和內在的財物、地位、形體、數量、顏色、力量、快樂等等。在天界等地方，這個業本應成熟，但由於其他因緣力量的牽引轉變，在人間等地方，這個業就成熟了。色界和無色界的業，沒有辦法轉變到其他地方接受果報，所以業果的處所被定為不動。還有經中說，業有三種，順樂受等。它們的相狀是怎樣的呢？頌詞說： 『順樂苦非二，善至三順樂，諸不善順苦，上善順非二，余說下亦有，由中招異熟，又許此三業，非前後熟故，順受總有五，謂自性相應，及所緣異熟，現前差別故。』 論中說，諸善業中，從欲界開始到第三禪，名為順樂受業。因為各種樂受只到這裡為止。各種不善業名為順苦受。超過三禪的上地諸善業，被稱為順不苦不樂受。因為這些地方都沒有苦樂受。這些業不僅僅是感受果報，還應該知道它們也感得這些感受的資糧。感受和資糧在這裡都稱為受。有其他老師說，地獄中也有第三種順不苦不樂的業，因為中間的定業招感異熟的緣故。如果不是這樣，中間的定業應該沒有異熟，或者應該沒有業，因為沒有苦樂的異熟果報。有其他老師說，這種業能夠感得根本地中的樂根異熟。有人說，這種業不感受果報。這兩種說法都與本論相違背。所以本論說，有沒有業感得心……
【English Translation】 English version 'Name unmoving.' Doesn't the World Honored One say that the lower three Dhyanas (meditative states) are all called 'moving'? The Sage says that within these there are Vitarka (initial application of thought) and Vicara (sustained application of thought), hence they are called 'moving.' Because the calamities of Vitarka and Vicara in the lower three Dhyanas have not ceased, they are established with the name 'moving.' The 'Unmoving Sutra' speaks of 'unmoving' based on the ability to gain unmoving Vipaka (result of karma). How can a moving Dhyana bring about an unmoving Vipaka? Although there are calamities and movement in this Dhyana, the relationship between karma and result is not like that of the Desire Realm, where there is movement and transformation, hence it is established with the name 'unmoving.' That is to say, in the Desire Realm, the karma of other destinies is received in different destinies due to the power of other conditions. Or some karma can bring about external and internal wealth, status, form, quantity, color, strength, happiness, etc. In the heavens and other places, this karma should ripen, but due to the transformation brought about by other conditions, this karma ripens in the human realm and other places. The karma of the Form Realm and Formless Realm cannot be transformed to be received in other places, so the place of karma's result is established with the name 'unmoving.' Also, it is said in the sutras that there are three types of karma: karma leading to pleasant feeling, etc. What are their characteristics? The verse says: 'Leading to pleasant, painful, or neither; wholesome [karma] up to the Third Dhyana leads to pleasant [feeling]; all unwholesome [karma] leads to painful [feeling]; the wholesome [karma] of the higher [realms] leads to neither [painful nor pleasant feeling]. Others say that the lower [realms] also have [karma leading to neither], because intermediate [Dhyana] brings about Vipaka. Also, it is accepted that these three karmas do not ripen sequentially. Leading to feeling in general has five [aspects], namely, self-nature, corresponding, object, Vipaka, and present difference.' The treatise says, among all wholesome karmas, starting from the Desire Realm up to the Third Dhyana, it is called karma leading to pleasant feeling, because all pleasant feelings only reach this point. All unwholesome karmas are called karma leading to painful feeling. The wholesome karmas of the realms above the Third Dhyana are said to be karma leading to neither painful nor pleasant feeling, because there are no painful or pleasant feelings in these places. These karmas not only experience the result of feeling, but it should also be known that they also bring about the resources for these feelings. Feeling and resources are both called feeling here. Some other teachers say that there is also a third type of karma leading to neither painful nor pleasant feeling in the lower realms, because the intermediate Dhyana brings about Vipaka. If this were not the case, the intermediate Dhyana should have no Vipaka, or there should be no karma, because there is no painful or pleasant Vipaka. Some other teachers say that this karma can bring about the Vipaka of the root of happiness in the fundamental ground. Some say that this karma does not experience the result of feeling. Both of these views contradict the original treatise. Therefore, the original treatise says, is there any karma that brings about the mind...
受異熟非身耶。曰有。謂善無尋業。又本論說。頗有三業非前非后受異熟耶。曰有。謂順樂受業色。順苦受業心心所法。順不苦不樂受業心不相應行。乃至廣說。由此證知下地亦有順非二業。非離欲界有此三業俱時熟故。此業為善為不善耶。是善而劣。若爾便與所說相違。謂善至三名順樂受。得可愛果名為善業。應知彼據多分為言。此業與受體性既殊。如何說為順樂受等。業與樂受體性雖殊。而能為因利益樂受。或復此業是樂所受。彼樂如何能受于業。樂是此業異熟果故。或復彼樂是業所受。由此能受樂異熟故。如順浴散。此亦應然。是故名為順樂受業。順餘二業應知亦爾。總說順受略有五種。一自性順受。謂一切受。如契經說。受樂受時如實了知受於樂受。乃至廣說。二相應順受。謂一切觸。如契經說。順樂受觸。乃至廣說。三所緣順受。謂一切境。如契經說。眼見色已。唯受於色不受色貪。乃至廣說。由色等是受所緣故。四異熟順受。謂感異熟業。如契經說。順現受業。乃至廣說。五現前順受。謂正現行受。如契經言。受樂受時二受便滅。乃至廣說。非此樂受現在前時有餘受能受此樂受。但據樂受自體現前即說名為受於樂受。此中但說異熟順受。由業能招受異熟故。雖業與受體性有殊。而得名為順樂受等。如是三
【現代漢語翻譯】 現代漢語譯本 『受異熟非身耶？』（異熟：業力成熟后所感受的果報；身：指身體。）答：『有。』指的是善的無尋業。（無尋業：指沒有粗顯尋伺的善業。） 又《本論》說：『頗有三業非前非后受異熟耶？』（三業：指順樂受業、順苦受業、順不苦不樂受業；異熟：不同時成熟的果報。）答：『有。』指的是順樂受業的色法，順苦受業的心和心所法，順不苦不樂受業的心不相應行法。乃至廣說。 由此可以證明，下地（指欲界和色界）也有順非二業。（順非二業：指不屬於順樂受業和順苦受業的業。）不是隻有離欲界才有這三種業同時成熟的緣故。 此業是善還是不善呢？是善但比較微弱。如果這樣，就和所說的相違背了。所說的是，善業達到三禪才能稱為順樂受，得到可愛的果報才能稱為善業。 應該知道，那是根據大多數情況來說的。此業與樂受的體性既然不同，怎麼能說成是順樂受等呢？業與樂受的體性雖然不同，但能作為樂受的因，利益樂受。或者說，此業是樂所感受的。彼樂如何能感受業呢？樂是此業的異熟果的緣故。或者說，彼樂是業所感受的，由此能感受樂的異熟果的緣故。如同順浴散（一種涂身香料），此業也應如此，所以稱為順樂受業。順餘二業也應該這樣理解。 總的說來，順受略有五種：一、自性順受，指一切受。如契經所說：『受樂受時，如實了知受於樂受。』乃至廣說。二、相應順受，指一切觸。如契經所說：『順樂受觸。』乃至廣說。三、所緣順受，指一切境。如契經所說：『眼見色已，唯受於色，不受色貪。』乃至廣說。因為色等是受所緣的緣故。四、異熟順受，指感異熟業。如契經所說：『順現受業。』乃至廣說。五、現前順受，指正現行之受。如契經所說：『受樂受時，二受便滅。』乃至廣說。不是說此樂受現在前時，有其餘受能受此樂受，只是根據樂受自身顯現目前，就說名為受於樂受。此中只說異熟順受，因為業能招感受的異熟果的緣故。雖然業與受的體性不同，但可以稱為順樂受等。如是三種。
【English Translation】 English version 『Is the Vipāka (異熟) experienced not by the body?』 (Vipāka: the result of karma maturing; body: referring to the physical body.) Answer: 『Yes.』 This refers to wholesome non-coarse-thought karma. (Non-coarse-thought karma: wholesome karma without obvious coarse thoughts.) Furthermore, the Abhidharma states: 『Are there any three karmas that do not experience Vipāka before or after?』 (Three karmas: referring to karma leading to pleasant feeling, karma leading to painful feeling, and karma leading to neither-pleasant-nor-painful feeling; Vipāka: results that mature at a different time.) Answer: 『Yes.』 This refers to the rūpa (色) of karma leading to pleasant feeling, the mind and mental factors of karma leading to painful feeling, and the mental formations not associated with mind of karma leading to neither-pleasant-nor-painful feeling. And so on, extensively explained. From this, it can be proven that the lower realms (referring to the Desire Realm and the Form Realm) also have karma that is not of the two types (karma leading to pleasant feeling and karma leading to painful feeling). It is not only in the realm beyond desire that these three karmas mature simultaneously. Is this karma wholesome or unwholesome? It is wholesome but inferior. If so, it contradicts what was said. What was said is that wholesome karma reaching the third dhyana (三禪) is called karma leading to pleasant feeling, and obtaining a desirable result is called wholesome karma. It should be understood that this is spoken according to the majority of cases. Since the nature of this karma and pleasant feeling are different, how can it be said to be karma leading to pleasant feeling, etc.? Although the nature of karma and pleasant feeling are different, it can serve as the cause of pleasant feeling and benefit pleasant feeling. Or, this karma is what is experienced by pleasant feeling. How can that pleasant feeling experience karma? Because pleasant feeling is the Vipāka result of this karma. Or, that pleasant feeling is what is experienced by karma, and thus it can experience the Vipāka result of pleasant feeling. Just like bathing powder, it should be understood in the same way, therefore it is called karma leading to pleasant feeling. The other two karmas should also be understood in the same way. Generally speaking, feeling in accordance with (順受) can be briefly categorized into five types: 1. Feeling in accordance with its own nature, referring to all feelings. As the sutra says: 『When experiencing pleasant feeling, one truly knows that one is experiencing pleasant feeling.』 And so on, extensively explained. 2. Feeling in accordance with association, referring to all contact. As the sutra says: 『Contact in accordance with pleasant feeling.』 And so on, extensively explained. 3. Feeling in accordance with the object, referring to all objects. As the sutra says: 『After the eye sees a form, one only experiences the form and does not experience greed for the form.』 And so on, extensively explained. Because form, etc., are what feeling is associated with. 4. Feeling in accordance with Vipāka, referring to karma that produces Vipāka results. As the sutra says: 『Karma that leads to experiencing in the present.』 And so on, extensively explained. 5. Feeling in accordance with the present moment, referring to the feeling that is currently arising. As the sutra says: 『When experiencing pleasant feeling, the two feelings cease.』 And so on, extensively explained. It is not that when this pleasant feeling is present, there is another feeling that can experience this pleasant feeling, but only based on the manifestation of the pleasant feeling itself, it is said to be experiencing pleasant feeling. Here, only feeling in accordance with Vipāka is discussed, because karma can cause the Vipāka result of feeling. Although the nature of karma and feeling are different, it can be called karma leading to pleasant feeling, etc. Such are the three.
業有定不定。其相云何。頌曰。
此有定不定 定三順現等 或說業有五 余師說四句
論曰。此上所說順樂受等。應知各有定不定異。非定受故立不定名。定復有三。一順現法受。二順次生受。三順后次受。此三定業並前不定總成四種。或有欲令不定受業復有二種。謂于異熟有定不定。並定業三合成五種順現法受者。謂此生造即此生熟。順次生受者。謂此生造第二生熟。順后次受者。謂此生造從第三生后次第熟。有餘師說。順現法受業。餘生亦得熟。隨初熟位建立業名為順現等。勿強力業異熟果少。毗婆沙師不許此義。以或有業果近非勝。或有相違。譬如外種經三半月葵便結實。要經六月麥方結實。譬喻者說業有四句。一者有業於時分定異熟不定。謂順現等三非定得異熟。二者有業于異熟定時分不定。謂不定業定得異熟。三者有業於二俱定。謂順現等定得異熟。四者有業於二俱不定。謂不定業非定得異熟。彼說諸業總成八種。謂順現受有定不定。乃至不定亦有二種。於此所說業差別中。頌曰。
四善容俱作 引同分唯三 諸處造四種 地獄善除現 堅于離染地 異生不造生 聖不造生后 並欲有頂退
論曰。順現法受等三業唯定並不定為四。是說為善。此中唯顯時定不定
【現代漢語翻譯】 現代漢語譯本 業有定業和不定業，它們的相狀是怎樣的呢？頌文說： 『此有定不定，定三順現等，或說業有五，余師說四句。』 論述：上面所說的順樂受等，應當知道各有定業和不定業的差別。因為不是決定受報的，所以立為不定業的名稱。定業又有三種：一是順現法受（Dṛṣṭadharmavedanīya karma，指此生造作，此生受報的業），二是順次生受（Upapadyavedanīya karma，指此生造作，來生受報的業），三是順后次受（Aparāparyāyavedanīya karma，指此生造作，從第三生以後次第受報的業）。這三種定業加上前面的不定業，總共成為四種。或者有人想讓不定受業再分為兩種，即在異熟果方面有定和不定，加上三種定業，合成為五種。順現法受，是指此生造作，即此生受報。順次生受，是指此生造作，第二生受報。順后次受，是指此生造作，從第三生以後次第受報。 有其他老師說，順現法受業，其餘生也可能成熟受報，隨著最初成熟的階段建立業的名稱，名為順現等。不要因為強力的業，異熟果就少。毗婆沙師不認可這種說法，因為或者有業果雖然接近但不殊勝，或者有互相違背的情況。譬如外面的種子，經過三個半月葵花就結實，要經過六個月麥子才結實。譬喻者說業有四句：一者，有業在時間上是決定的，異熟果是不決定的，指順現等三種業不一定得到異熟果。二者，有業在異熟果上是決定的，時間是不決定的，指不定業一定得到異熟果。三者，有業在時間和異熟果上都是決定的，指順現等一定得到異熟果。四者，有業在時間和異熟果上都是不決定的，指不定業不一定得到異熟果。他們說各種業總共成為八種，即順現受有定和不定，乃至不定也有兩種。 在此所說的業的差別中，頌文說： 『四善容俱作，引同分唯三，諸處造四種，地獄善除現，堅于離染地，異生不造生，聖不造生后，並欲有頂退。』 論述：順現法受等三種業唯有定業，加上不定業為四種，這是說為善業。這裡只顯示時間上的定和不定。
【English Translation】 English version Karma has both definite and indefinite aspects. What are their characteristics? The verse says: 'This has definite and indefinite; definite are the three, immediately ripening, etc.; some say karma is fivefold; other teachers say four categories.' Commentary: The aforementioned experiences of pleasure, etc., should be understood as having both definite and indefinite differences. Because they are not necessarily experienced, they are termed indefinite. Definite karma is of three types: first, immediately ripening karma (Dṛṣṭadharmavedanīya karma, karma that is created and experienced in the same life); second, subsequently ripening karma (Upapadyavedanīya karma, karma that is created in this life and experienced in the next life); third, karma ripening after that (Aparāparyāyavedanīya karma, karma that is created in this life and experienced sequentially from the third life onwards). These three types of definite karma, together with the preceding indefinite karma, make up a total of four types. Alternatively, some wish to further divide indefinite karma into two types, namely, definite and indefinite in terms of their resultant effects, combining them with the three types of definite karma to form five types. Immediately ripening karma refers to that which is created and experienced in the same life. Subsequently ripening karma refers to that which is created in this life and experienced in the second life. Karma ripening after that refers to that which is created in this life and experienced sequentially from the third life onwards. Other teachers say that immediately ripening karma can also mature and be experienced in other lives, establishing the name of the karma according to the stage at which it first matures, calling it immediately ripening, etc. Do not assume that because karma is powerful, its resultant effect will be small. The Vaibhāṣika masters do not accept this view, because some karma may have effects that are near but not superior, or there may be conflicting circumstances. For example, external seeds, such as sunflowers, bear fruit after three and a half months, while wheat takes six months to bear fruit. Those who use analogies say that karma has four categories: first, karma that is definite in time but indefinite in its resultant effect, referring to the three types of immediately ripening karma, etc., which do not necessarily yield a resultant effect; second, karma that is definite in its resultant effect but indefinite in time, referring to indefinite karma that will definitely yield a resultant effect; third, karma that is definite in both time and resultant effect, referring to immediately ripening karma, etc., which will definitely yield a resultant effect; fourth, karma that is indefinite in both time and resultant effect, referring to indefinite karma that will not necessarily yield a resultant effect. They say that all karmas together become eight types, namely, immediately ripening experiences have definite and indefinite aspects, and so on, even indefinite karma has two types. Regarding the differences in karma discussed here, the verse says: 'The four wholesome can all be done together; leading to the same class is only three; in all places, four types are created; in hell, wholesome karma excludes the immediately ripening; firm in the realms free from desire; ordinary beings do not create rebirth; sages do not create rebirth after that, along with those who regress from the desire realm and the peak of existence.' Commentary: The three types of karma, immediately ripening, etc., are only definite, plus indefinite karma makes four types, which is said to be wholesome karma. Here, only the definiteness and indefiniteness in time are shown.
。釋經所說四業相故。頗有四業俱時作耶。容有。云何。遣三使已自行邪欲俱時究竟。幾業能引眾同分耶。能引唯三。除順現受。現身同分先業引故。何界何趣能造幾業。諸界諸趣或善或惡。隨其所應皆容造四。總開如是若就別遮。于地獄中善除順現。無愛果故余皆得造。不退姓名堅。彼于離染地。若異生類除順生受可造餘三。聖者雙除順生順后可造餘二。異生不退無次更生。后還生下。不退聖者必無還生下諸地故。隨所生地容造順現受。造不定業一切處無遮。然諸聖者若於欲界及有頂處已得離染。雖有退墮而亦不造順生后業。從彼退者必退果故。諸退果已必不命終。如后當辯。住中有位亦造業耶。亦造。云何。頌曰。
欲中有能造 二十二種業 皆順現受攝 類同分一故
論曰。于欲界中住中有位。容有能造二十二業。謂中有位及處胎中。出胎以後各有五位。胎中五者。一羯剌藍。二頞部曇。三閉尸。四鍵南。五缽羅奢佉。胎外五者。一嬰孩。二童子。三少年。四中年。五老年。住中有位能造中有乃至老年定不定業。應知如是中有所造十一種定業。皆順現受攝。由類同分無差別故。謂此中有位與自類十位。一眾同分一業引故。由此不別說順中有受業。即順生等業所引故。諸定受業其相云何。頌曰。
【現代漢語翻譯】 現代漢語譯本：經文中說有四種業相，那麼是否有可能四種業同時發生呢？有可能。如何發生？例如，派遣了三個使者之後，自己又同時進行邪淫，這就可以同時完成四種業。那麼，幾種業能夠引發眾生的同分呢？只有三種業能夠引發，除了順現受業。因為現世的同分是由先前的業力所牽引。在哪個界、哪個趣能夠造作幾種業呢？在各個界、各個趣中，無論是善業還是惡業，根據具體情況，都可能造作四種業。總體上是這樣展開的，如果具體地進行遮止，在地獄中，可以排除順現受業，因為那裡沒有可愛的果報，其餘的都可以造作。不退轉的姓名堅固者，在遠離染污的土地上，如果是異生類，可以排除順生受業，可以造作其餘三種。如果是聖者，則雙重排除順生受業和順后受業，可以造作其餘兩種。不退轉的異生不會再次更生，之後還會生到較低的層次。不退轉的聖者必定不會再回到較低的層次。根據所生的地點，可以造作順現受業。造作不定業在任何地方都沒有限制。然而，那些在欲界和有頂處已經遠離染污的聖者，即使有退轉，也不會造作順生受業和順后受業，因為從那裡退轉的人必定會退失果位。已經退失果位的人必定不會死亡，這將在後面詳細討論。在中陰身階段也會造業嗎？也會造業。如何造業？頌詞說： 『欲界的中陰身能夠造作二十二種業，這些業都屬於順現受業，因為類別相同，同分一體。』 論述：在欲界中，處於中陰身階段，有可能造作二十二種業。這指的是中陰身階段以及處於胎中的階段。從出胎以後，各有五個階段。胎中的五個階段是：一、羯剌藍（kalala，凝滑）；二、頞部曇（arbuda，皰）；三、閉尸（peshi，凝肉）；四、鍵南（ghana，硬肉）；五、缽羅奢佉（prashakha，肢節）。胎外的五個階段是：一、嬰孩；二、童子；三、少年；四、中年；五、老年。處於中陰身階段能夠造作從中有到老年的定業和不定業。應該知道，像這樣，中陰身所造作的十一種定業，都屬於順現受業。因為類別相同，沒有差別。也就是說，這個中陰身階段與自身所屬的十個階段，都是由同一個眾同分、同一個業力所牽引。因此，沒有單獨說明順中有受業，而是由順生等業所牽引。那麼，各種定受業的相狀是怎樣的呢？頌詞說：
【English Translation】 English version: The scriptures say there are four aspects of karma. Is it possible for all four karmas to occur simultaneously? It is possible. How? For example, after sending three messengers, one simultaneously engages in perverse desires, thus completing all four karmas at the same time. How many karmas can induce the commonality of beings (sattvas)? Only three can induce it, except for karma to be experienced in the present life (dṛṣṭadharmavedanīya karma). This is because the commonality of the present life is induced by previous karma. In which realms and destinies can how many karmas be created? In all realms and destinies, whether good or bad, according to the specific circumstances, all four karmas can be created. This is the general explanation. If we specifically restrict it, in hell, we can exclude karma to be experienced in the present life (dṛṣṭadharmavedanīya karma), because there are no desirable results there. The rest can all be created. For those with unwavering names and firm resolve (anāgāmin), in lands free from defilement, if they are ordinary beings (pṛthagjana), we can exclude karma to be experienced in the next life (upapadyavedanīya karma), and the remaining three can be created. For the noble ones (ārya), we exclude both karma to be experienced in the next life (upapadyavedanīya karma) and karma to be experienced in subsequent lives (aparāparyavedanīya karma), and the remaining two can be created. Ordinary beings who are unwavering will not be reborn again in a higher realm, but will be reborn in lower realms. Noble ones who are unwavering will certainly not be reborn in lower realms. According to the place of rebirth, they can create karma to be experienced in the present life (dṛṣṭadharmavedanīya karma). There are no restrictions on creating indeterminate karma (aniyata karma) anywhere. However, those noble ones who have already attained freedom from defilement in the desire realm (kāmadhātu) and the peak of existence (bhavāgra), even if they regress, will not create karma to be experienced in the next life (upapadyavedanīya karma) or karma to be experienced in subsequent lives (aparāparyavedanīya karma), because those who regress from there will certainly lose their attainment. Those who have lost their attainment will certainly not die, as will be discussed in detail later. Do beings in the intermediate state (antarābhava) also create karma? Yes, they do. How do they create karma? The verse says: 『Beings in the intermediate state of the desire realm (kāmadhātu) can create twenty-two types of karma, all of which are included in karma to be experienced in the present life (dṛṣṭadharmavedanīya karma), because they are of the same category and have the same commonality (sabhāga).』 Commentary: In the desire realm (kāmadhātu), beings in the intermediate state (antarābhava) can create twenty-two types of karma. This refers to the intermediate state and the stages in the womb. After emerging from the womb, there are five stages. The five stages in the womb are: 1. kalala (凝滑, coagulation); 2. arbuda (皰, blister); 3. peshi (凝肉, fleshy mass); 4. ghana (硬肉, solid flesh); 5. prashakha (肢節, limbs). The five stages outside the womb are: 1. infancy; 2. childhood; 3. adolescence; 4. middle age; 5. old age. Beings in the intermediate state can create determinate and indeterminate karma from the intermediate state to old age. It should be known that the eleven types of determinate karma created by beings in the intermediate state are all included in karma to be experienced in the present life (dṛṣṭadharmavedanīya karma), because they are of the same category and there is no difference. That is to say, this intermediate state and the ten stages to which it belongs are all induced by the same commonality (sabhāga) and the same karma. Therefore, karma to be experienced in the intermediate state (antarābhava) is not separately mentioned, but is induced by karma to be experienced in the next life (upapadyavedanīya karma) and so on. What are the characteristics of the various types of determinate karma to be experienced? The verse says:
由重惑凈心 及是恒所造 于功德田起 害父母業定
論曰。若所造業。由重煩惱或淳凈心。或常所作。或於增上功德田起。功德田者。謂佛法僧。或勝補特伽羅。謂得勝果勝定。於此田所雖無重惑及淳凈心亦非常行。若善不善所起諸業。或於父母隨輕重心行損害事。如是一切皆定業攝。余非定受。現法果業其相云何。頌曰。
由田意殊勝 及定招異熟 得永離地業 定招現法果
論曰。由田勝者。聞有苾芻于僧眾中作女人語。彼于現世轉作女人。此等傳聞其類非一。由意勝者。聞有黃門救脫諸牛黃門事故。彼于現世轉作丈夫。此等傳聞事亦非一。或生此地永離此地染。於此地中諸善不善業。于異熟定位不定者。此業必能招現法果。若有餘位順定受業。彼必定無永離染義。必于餘位受異熟果。若於異熟亦不定者。永離染故不受異熟。何田起業定即受耶。頌曰。
于佛上首僧 及滅定無諍 慈見修道出 損益業即受
論曰。于如是類功德田中為善惡業定即受果。功德田者。謂佛上首僧。約補特伽羅差別有五。一從滅定出。謂此定中得心寂靜。此定寂靜似涅槃故。若從此定初起心時。如入涅槃還復出者。二從無諍出。謂此定中有緣無量有情為境。增上利益意樂隨逐。
【現代漢語翻譯】 現代漢語譯本 由深重煩惱或極清凈心所造作，以及一貫經常造作的業，或者在殊勝功德田中所起的業，損害父母的業，這些都是決定業。
論中說：如果所造的業，是由於深重的煩惱，或是純凈的心，或是經常所作，或是在殊勝的功德田中生起（功德田指的是佛、法、僧，或是殊勝的補特伽羅，即證得殊勝果位或殊勝禪定者）。即使沒有深重煩惱和純凈心，也不是經常的行為，但在這些田中所起的善或不善業，或者對父母做出輕重不等的損害行為，像這樣的一切都屬於決定業，其餘的則不是決定受報的業。那麼，現法果業的相狀是怎樣的呢？頌文說：
由田地的殊勝，以及禪定的力量招感不同的果報，證得永遠脫離惡趣的業，決定招感現世的果報。
論中說：由於田地的殊勝，聽說有比丘在僧眾中用女人的聲音說話，結果他在現世就轉變成了女人。這類傳聞不止一例。由於意樂的殊勝，聽說有太監救了許多牛，擺脫了太監的命運，結果他在現世就轉變成了大丈夫。這類傳聞也不止一例。或者生於此地，永遠脫離此地的染污。在此地中的善與不善業，如果對於異熟果位的決定與否是不定的，那麼這種業必定能招感現世的果報。如果還有其他順著決定受報的業，那麼它必定沒有永遠脫離染污的意義，必定在其他的果位上接受異熟果報。如果對於異熟果也是不定的，因為永遠脫離了染污，所以不會接受異熟果報。在什麼樣的田中所起的業，是決定會立即受報的呢？頌文說：
對於佛陀和以上首為代表的僧眾，以及從滅盡定和無諍定中出來的人，以慈悲心看待眾生，修道證果的人，對他們進行損害或利益的業，會立即受報。
論中說：在這些功德田中造作善惡業，會立即受到果報。功德田指的是佛陀和以上首為代表的僧眾。從補特伽羅的差別來看，有五種：第一種是從滅盡定（滅定中得心寂靜，此定寂靜似涅槃故）中出來的人，如果從這種禪定中剛剛出來時，就像從涅槃中出來一樣。第二種是從無諍定（此定中有緣無量有情為境，增上利益意樂隨逐）中出來的人。
【English Translation】 English version The karma created by heavy afflictions or pure minds, as well as that which is constantly created, or that which arises in fields of merit, and the karma of harming parents, these are all determinate karma.
The treatise states: If the karma created is due to heavy afflictions, or a pure mind, or is constantly performed, or arises in a superior field of merit (fields of merit refer to the Buddha, Dharma, Sangha, or superior pudgalas (individuals), i.e., those who have attained superior fruits or superior samadhi (concentration)). Even if there are no heavy afflictions or pure minds, and it is not a constant practice, the good or bad karma arising in these fields, or the act of harming parents to varying degrees, all such are included in determinate karma, while the rest are not karma that will be determinately received. So, what is the nature of karma that bears fruit in the present life? The verse says:
Due to the superiority of the field and the power of samadhi (concentration), different results are invited; the karma of attaining permanent liberation from evil destinies will definitely bring about results in the present life.
The treatise states: Due to the superiority of the field, it is heard that a bhiksu (monk) spoke in the voice of a woman in the sangha (community), and as a result, he was transformed into a woman in this very life. Such stories are not unique. Due to the superiority of intention, it is heard that a eunuch rescued many cows from the fate of being eunuchs, and as a result, he was transformed into a great man in this very life. Such stories are also not unique. Or, being born in this land, one permanently escapes the defilements of this land. The good and bad karma in this land, if the determination of its vipaka (result) is uncertain, then this karma will definitely bring about results in the present life. If there is other karma that is in accordance with determinate reception, then it definitely does not have the meaning of permanent liberation from defilements, and it will definitely receive its vipaka (result) in other existences. If the vipaka (result) is also uncertain, then because of permanent liberation from defilements, it will not receive the vipaka (result). In what kind of field does the karma that arises definitely receive its result immediately? The verse says:
Towards the Buddha and the sangha (community) headed by him, as well as those who emerge from nirodha-samapatti (cessation attainment) and arana-samapatti (non-conflict attainment), viewing sentient beings with compassion, and those who cultivate the path and attain its fruits, harming or benefiting them will bring about immediate results.
The treatise states: Creating good or bad karma in these fields of merit will immediately receive its result. Fields of merit refer to the Buddha and the sangha (community) headed by him. From the perspective of the differences among pudgalas (individuals), there are five types: the first is one who emerges from nirodha-samapatti (cessation attainment) (in this samadhi (concentration), the mind attains tranquility, and this tranquility is similar to nirvana (liberation)). If one has just emerged from this samadhi (concentration), it is as if one has emerged from nirvana (liberation). The second is one who emerges from arana-samapatti (non-conflict attainment) (in this samadhi (concentration), one contemplates limitless sentient beings as its object, and is accompanied by the intention of increasing their benefit).
出此定時。有為無量最勝功德所熏修身相續而轉。三從慈定出。謂此定中有緣無量有情為境。增上安樂意樂隨逐。出此定時。有為無量最勝功德所熏修身相續而轉。四從見道出。謂此道中永斷一切見所斷惑得勝轉依。從此出時凈身續起。五從修道出。謂此道中永斷一切修所斷惑得勝轉依。從此出時凈身續起。故說此五名功德田。若有于中為損益業。此業必定能招即果。若從余定余果出時。由前所修定非殊勝修所斷惑未畢竟盡故彼相續非勝福田。異熟果中受最為勝。今應思擇。于諸業中頗有唯招心受異熟。或招身受非心受耶。亦有。云何。頌曰。
諸善無尋業 許唯感心受 惡唯感身受 是感受業異
論曰。善無尋業。謂從中定乃至有頂所有善業。于中能招受異熟者。應知但感心受非身。身受必與尋伺俱故。諸不善業能感受者。應知但感身受非心。以不善因苦受為果心俱苦受。決定名憂憂非異熟。如前已辯。有情心狂何識因處。頌曰。
心狂唯意識 由業異熟生 及怖害違憂 除北洲在欲
論曰。有情心狂唯在意識。若在五識必無心狂。以五識身無分別故。由五因故有情心狂。一由有情業異熟起。謂由彼用藥物咒術令他心狂。或復令他飲非所欲若毒若酒。或現威嚴怖禽獸等。或放猛火
【現代漢語翻譯】 現代漢語譯本： 從這些定時中出來。有為無量最殊勝功德所熏修的身相續而轉變。三、從慈定（Citta-samādhi，慈悲的禪定）出來。指的是此定中有緣無量有情為境界，增上安樂的意樂隨之而來。從這個定時中出來，有為無量最殊勝功德所熏修的身相續而轉變。四、從見道（Darśana-mārga，見道的修行）出來。指的是在此道中，永遠斷除一切見所斷的迷惑，得到殊勝的轉依（Parāvṛtti，轉變所依）。從此出來時，清凈的身相續生起。五、從修道（Bhāvanā-mārga，修道的修行）出來。指的是在此道中，永遠斷除一切修所斷的迷惑，得到殊勝的轉依。從此出來時，清凈的身相續生起。所以說這五種情況名為功德田（Puṇyakṣetra，積功德的福田）。如果有人在其中作損益的行業，這個行業必定能招感直接的果報。如果從其餘的禪定或其餘的果位出來時，由於先前所修的禪定並非殊勝，修所斷的迷惑沒有畢竟斷盡，所以他們的相續不是殊勝的福田。在異熟果（Vipāka-phala，成熟果報）中，感受最為殊勝。現在應當思考，在各種行業中，有沒有僅僅招感心受的異熟，或者招感身受而非心受的呢？也有。是怎樣的呢？頌文說： 『諸善無尋業，許唯感心受，惡唯感身受，是感受業異。』 論述說，善的無尋業（Avitarka-kuśala-karma，沒有尋伺的善業）。指的是從中間的禪定乃至有頂（Bhavāgra，三界最高的境界）的所有善業。在其中能夠招感受的異熟的，應當知道僅僅感受心受而非身受。因為身受必定與尋伺（Vitarka-vicāra，粗細的思考）同時存在。各種不善業能夠感受的，應當知道僅僅感受身受而非心受。因為不善的因以苦受為果，與心俱生的苦受，必定名為憂（Daurmanasya，憂愁），憂不是異熟。如前已經辨析過。有情的心狂是什麼識所引發的呢？頌文說： 『心狂唯意識，由業異熟生，及怖害違憂，除北洲在欲。』 論述說，有情的心狂僅僅存在於意識（Manovijñāna，第六識）。如果在五識（Pañcavijñāna，眼耳鼻舌身識）中，必定沒有心狂。因為五識本身沒有分別。由於五種原因，有情會心狂。一、由於有情的業異熟而生起。指的是由於他們使用藥物或咒術使他人心狂，或者使他人飲用不想要的東西，比如毒藥或酒，或者展現威嚴恐嚇禽獸等，或者放出猛火。
【English Translation】 English version: From these fixed times, there arises a transformation of the stream of being, which is conditioned by immeasurable and most excellent merits. Third, emerging from the Citta-samādhi (慈定, concentration of loving-kindness), which means that in this concentration, there is a focus on immeasurable sentient beings as the object, accompanied by increasing joy and intention. Emerging from this fixed time, there arises a transformation of the stream of being, which is conditioned by immeasurable and most excellent merits. Fourth, emerging from the Darśana-mārga (見道, path of seeing), which means that in this path, all afflictions to be abandoned by seeing are permanently severed, and a superior Parāvṛtti (轉依, transformation of the basis) is attained. Upon emerging from this, a pure stream of being arises. Fifth, emerging from the Bhāvanā-mārga (修道, path of cultivation), which means that in this path, all afflictions to be abandoned by cultivation are permanently severed, and a superior Parāvṛtti is attained. Upon emerging from this, a pure stream of being arises. Therefore, these five are called Puṇyakṣetra (功德田, fields of merit). If someone performs actions of benefit or harm within them, these actions will certainly bring about immediate consequences. If one emerges from other concentrations or other fruitions, because the concentration previously cultivated was not superior, and the afflictions to be abandoned by cultivation have not been completely exhausted, their stream of being is not a superior field of merit. Among the Vipāka-phala (異熟果, resultant fruits), feeling is the most excellent. Now, it should be considered whether, among all actions, there are any that only bring about the resultant fruit of mental feeling, or that bring about physical feeling but not mental feeling. There are. How so? The verse says: 『All virtuous non-discursive actions, are said to only cause mental feeling; evil only causes physical feeling; such is the difference in feeling-related actions.』 The treatise says, virtuous Avitarka-kuśala-karma (無尋業, non-discursive virtuous actions) refers to all virtuous actions from the intermediate concentration up to the Bhavāgra (有頂, peak of existence). Among these, those that can bring about the resultant fruit of feeling should be understood as only causing mental feeling and not physical feeling, because physical feeling must be accompanied by Vitarka-vicāra (尋伺, discursive thought). All unwholesome actions that can be felt should be understood as only causing physical feeling and not mental feeling, because the cause of unwholesomeness has suffering as its result, and the suffering that arises together with the mind is certainly called Daurmanasya (憂, sadness), and sadness is not a resultant fruit, as has been previously discussed. What consciousness causes sentient beings to become insane? The verse says: 『Insanity is only in consciousness, arising from the resultant fruit of karma, and from fear, harm, adverse sadness, except for those in desire in Uttarakuru.』 The treatise says, the insanity of sentient beings only exists in the Manovijñāna (意識, mind consciousness). If it were in the Pañcavijñāna (五識, five consciousnesses), there would certainly be no insanity, because the five consciousnesses themselves have no discrimination. Sentient beings become insane due to five causes. First, it arises from the resultant fruit of the karma of sentient beings, which means that they use drugs or mantras to make others insane, or make others drink unwanted things, such as poison or alcohol, or display majesty to frighten birds and beasts, or release fierce fire.
焚燒山澤。或作坑阱陷墜眾生。或餘事業令他失念。由此業因於當來世感別異熟能令心狂。二由驚怖。謂非人等現可怖形來相逼迫。有情見已遂致心狂。三由傷害。謂因事業惱非人等由彼瞋故傷其支節遂致心狂。四由乖違。謂由身內風熱痰界互相違反大種乖適故致心狂。五由愁憂。謂因喪失親愛等事。愁毒纏懷心遂發狂。如婆私等。若在意識方有心狂。復許心狂業異熟起。如何心受非異熟耶。不說心狂是業異熟。但言是業異熟所生。謂惡業因感不平等異熟大種。依此大種心便失念。故說為狂。如是心狂對於心亂應作四句。謂有心狂而非心亂。乃至廣說。狂非亂者。謂諸狂者不染污心。亂非狂者。謂不狂者諸染污心。狂亦亂者。謂諸狂者諸染污心。非狂亂者。謂不狂者不染污心。除北俱盧所餘欲界。諸有情類容有心狂。謂欲天心尚有狂者。況人惡趣得離心狂。地獄恒狂。多苦逼故。謂諸地獄恒為種種異類苦具傷害末摩猛利難忍。苦受所逼尚不自識。況了是非。故地獄中怨心傷嘆。猖狂馳叫世傳有文。欲界聖中唯除諸佛。大種乖適容有心狂。無異熟生。若有定業必應先受後方得聖。若非定業。由得聖故。能令無果亦無驚怖。超五畏故。亦無傷害以諸聖者無非人等憎嫌事故。亦無愁憂證法性故。又經中說。業有三種。謂曲穢
【現代漢語翻譯】 現代漢語譯本 焚燒山林沼澤。（或者）製造陷阱使眾生墜落其中。（或者）做其他的事情使他人失去正念。由於這些業因，在未來的世間會感得特殊的異熟果報，使人精神錯亂。 二、由於驚嚇。指非人（指鬼神等）顯現可怕的形象來逼迫，有情眾生見到后就導致精神錯亂。 三、由於傷害。指因為某些事情惱怒了非人等，他們因為嗔恨而傷害了人的肢體，於是導致精神錯亂。 四、由於不調。指由於身體內的風、熱、痰等元素互相沖突，四大種不調和，因此導致精神錯亂。 五、由於憂愁。指因為喪失親人或所愛之物等事情，憂愁的毒害纏繞在心中，於是引發精神錯亂，例如婆私（Vasistha）等。 如果心狂只發生在意識層面，並且承認心狂是業的異熟果報所引起的，那麼心如何承受非異熟果報呢？ （回答：）並不是說心狂是業的異熟果報，而是說心狂是業的異熟果報所產生的。意思是說，惡業的因感得不平等的異熟果報，四大種不調和。依靠這種不調和的四大種，心就失去正念，所以說這是心狂。像這樣的心狂，對於心亂，應該作四句分析：有心狂但不是心亂，乃至廣說。 心狂但不是心亂，指的是那些精神錯亂但沒有染污心的人。心亂但不是心狂，指的是那些沒有精神錯亂但有染污心的人。心狂也是心亂，指的是那些精神錯亂並且有染污心的人。既不是心狂也不是心亂，指的是那些沒有精神錯亂也沒有染污心的人。 除了北俱盧洲（Uttarakuru）以外，其餘欲界（Kāmadhātu）的眾生都有可能發生心狂。也就是說，欲界天的眾生尚且有精神錯亂的，更何況是人道和惡趣的眾生能夠避免心狂呢？地獄道的眾生總是處於精神錯亂的狀態，因為他們被極大的痛苦所逼迫。地獄道的眾生總是被各種各樣不同種類的痛苦刑具傷害身體，劇烈難忍的苦受所逼迫，尚且不能認識自己，更何況是明辨是非呢？所以地獄中的眾生充滿怨恨，傷心嘆息，猖狂奔走呼叫，世間流傳的文獻中有記載。 欲界中的聖者，除了諸佛（Buddha）以外，四大種不調和也可能導致心狂，但不是異熟果報所生。如果是有定業，必定是先受果報然後才能證得聖果。如果不是定業，由於證得聖果的緣故，能夠使惡業沒有結果，也沒有驚嚇，因為他們超越了五種怖畏。也沒有傷害，因為聖者不會引起非人等的憎恨。也沒有憂愁，因為他們已經證悟了法性。另外，經典中說，業有三種，即曲穢（Kuhana）。
【English Translation】 English version Burning mountains and marshes. (Or) creating pits and traps to cause sentient beings to fall into them. (Or) doing other things that cause others to lose their right mindfulness. Due to these karmic causes, in future lives, one will experience a special Vipāka (result of karma), causing mental derangement. Two, due to fright. This refers to non-human beings (such as ghosts and spirits) manifesting terrifying forms to coerce, and sentient beings, upon seeing them, become mentally deranged. Three, due to harm. This refers to angering non-human beings, etc., due to certain matters, and they, out of hatred, harm the person's limbs, thus leading to mental derangement. Four, due to disharmony. This refers to the elements of wind, heat, and phlegm within the body conflicting with each other, and the four great elements (earth, water, fire, wind) being imbalanced, thus leading to mental derangement. Five, due to sorrow. This refers to sorrow and grief enveloping the heart due to the loss of loved ones or cherished possessions, thus triggering mental derangement, such as in the case of Vasistha. If mental derangement only occurs at the level of consciousness, and it is acknowledged that mental derangement is caused by the Vipāka of karma, then how does the mind experience non-Vipāka results? (Answer:) It is not said that mental derangement is the Vipāka of karma, but rather that mental derangement is produced by the Vipāka of karma. It means that the cause of evil karma results in unequal Vipāka, and the four great elements become imbalanced. Relying on this imbalance of the four great elements, the mind loses its right mindfulness, so it is said to be mental derangement. Regarding such mental derangement, in relation to mental confusion, a fourfold analysis should be made: there is mental derangement but not mental confusion, and so on. Mental derangement but not mental confusion refers to those who are mentally deranged but do not have defiled minds. Mental confusion but not mental derangement refers to those who are not mentally deranged but have defiled minds. Mental derangement and also mental confusion refers to those who are mentally deranged and also have defiled minds. Neither mental derangement nor mental confusion refers to those who are neither mentally deranged nor have defiled minds. Except for Uttarakuru, sentient beings in the rest of the Kāmadhātu (desire realm) are likely to experience mental derangement. That is to say, even beings in the desire realm heavens can have mental derangement, let alone beings in the human and evil realms being able to avoid mental derangement? Beings in the hell realm are always in a state of mental derangement because they are oppressed by extreme suffering. Beings in the hell realm are always harmed by various kinds of different torturous instruments, and oppressed by intense and unbearable suffering, they cannot even recognize themselves, let alone distinguish right from wrong? Therefore, beings in hell are filled with resentment, lament with sorrow, and run about and scream wildly, as recorded in worldly literature. Among the holy beings in the desire realm, except for the Buddhas, imbalance of the four great elements can also lead to mental derangement, but it is not born from Vipāka. If there is fixed karma, one must first receive the result before attaining sainthood. If it is not fixed karma, due to attaining sainthood, one can cause evil karma to have no result, and there is no fright, because they have transcended the five fears. There is also no harm, because the holy ones do not cause hatred from non-human beings, etc. There is also no sorrow, because they have realized the Dharma nature. Furthermore, the scriptures say that there are three types of karma, namely Kuhana (deceit).
濁。其相云何。頌曰。
說曲穢濁業 依諂瞋貪生
論曰。身語意三各有三種。謂曲穢濁。如其次第應知依諂瞋貪所生。謂依諂生身語意業名為曲業。諂曲類故。若依瞋生身語意業名為穢業。瞋穢類故。若依貪生身語意業名為濁業。貪濁類故。
說一切有部俱舍論卷第十五 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷第十六
尊者世親造
三藏法師玄奘奉 詔譯分別業品第四之四
又經中說。業有四種。謂或有業黑黑異熟。或復有業白白異熟。或復有業黑白黑白異熟。或復有業非黑非白無異熟能盡諸業。其相云何。頌曰。
依黑黑等殊 所說四種業 惡色慾界善 能盡彼無漏 應知如次第 名黑白俱非
論曰。佛依業果性類不同所治能治殊說黑黑等四。諸不善業一向名黑。染污性故。異熟亦黑。不可意故。色界善業一向名白。不雜惡故。異熟亦白。是可意故。何故不言無色界善。傳說若處有二異熟謂中生有。具三種業謂身語意。則說非余。然契經中有處亦說。欲界善業名為黑白。惡所雜故。異熟亦黑白。非愛果雜故。此黑白名依相續立。非據自性。所以者何。以無一業及一異熟是黑亦白。互相違故。豈不惡業果
【現代漢語翻譯】 現代漢語譯本： 『濁』，它的相狀是怎樣的？頌文說： 『說曲穢濁業，依諂瞋貪生。』 論述：身、語、意各有三種（業），即曲、穢、濁。應當知道它們分別由諂、瞋、貪所生。也就是說，依仗諂媚而產生的身、語、意業，稱為『曲業』，因為它與諂媚的性質相似。如果依仗嗔恨而產生的身、語、意業，稱為『穢業』，因為它與嗔恨的性質相似。如果依仗貪婪而產生的身、語、意業，稱為『濁業』，因為它與貪婪的性質相似。 《說一切有部俱舍論》卷第十五 大正藏第 29 冊 No. 1558 《阿毗達磨俱舍論》
《阿毗達磨俱舍論》卷第十六 尊者世親造 三藏法師玄奘奉 詔譯《分別業品》第四之四 又有經典中說，業有四種，即：有的業是黑的，其異熟果也是黑的；有的業是白的，其異熟果也是白的；有的業是黑白的，其異熟果也是黑白的；還有的業非黑非白，沒有異熟果，能夠滅盡諸業。它們的相狀是怎樣的？頌文說： 『依黑黑等殊，所說四種業，惡界善，能盡彼無漏，應知如次第，名黑白俱非。』 論述：佛陀依據業果的性質和類別不同，以及所要對治和能夠對治的不同，而說了黑黑等四種業。所有不善業一概稱為『黑』，因為它們具有染污的性質，其異熟果也是黑的，因為它們令人不悅。善業一概稱為『白』，因為它不摻雜惡，其異熟果也是白的，因為它令人愉悅。為什麼不說無**善呢？傳說如果某個地方有二種異熟果，即中生有，具備三種業，即身語意，那麼就說非余。然而，經典中也有地方說，欲界的善業稱為『黑白』，因為它與惡混合在一起，其異熟果也是黑白的，因為它是不令人喜愛的果與令人喜愛的果混合在一起。這種黑白之名是依據相續而立的，不是根據自性。這是為什麼呢？因為沒有一種業或一種異熟果既是黑的又是白的，因為它們互相違背。難道惡業的果
【English Translation】 English version: 'Turbid'. What is its characteristic? The verse says: 'Saying crooked, defiled, turbid karma, arises from deceit, anger, and greed.' Treatise: Body, speech, and mind each have three types (of karma), namely crooked, defiled, and turbid. It should be known that they arise from deceit, anger, and greed respectively. That is to say, the karma of body, speech, and mind that arises from reliance on deceit is called 'crooked karma', because it is similar in nature to deceit. If the karma of body, speech, and mind arises from reliance on anger, it is called 'defiled karma', because it is similar in nature to anger. If the karma of body, speech, and mind arises from reliance on greed, it is called 'turbid karma', because it is similar in nature to greed. 《Abhidharma-kosa-sastra》Volume 15 by the Sarvastivada Taisho Tripitaka Volume 29 No. 1558 《Abhidharma-kosa-sastra》
《Abhidharma-kosa-sastra》Volume 16 Composed by Venerable Vasubandhu (世親) Translated by Tripitaka Master Xuanzang (玄奘) under Imperial Order, Chapter Four, Part Four: Analysis of Karma Moreover, it is said in the sutras that there are four types of karma: some karma is black with black results; some karma is white with white results; some karma is black and white with black and white results; and some karma is neither black nor white, has no results, and can exhaust all karmas. What are their characteristics? The verse says: 'Depending on the differences of black-black, etc., the four types of karma are spoken of. Evil, realm good, can exhaust those without outflows. It should be known that in order, they are named neither black nor white.' Treatise: The Buddha, based on the different natures and categories of karmic results, and the differences between what is to be treated and what can treat, spoke of the four types of karma, such as black-black. All unwholesome karmas are generally called 'black' because they have a defiled nature, and their results are also black because they are unpleasant. Wholesome karmas are generally called 'white' because they are not mixed with evil, and their results are also white because they are pleasant. Why not speak of non-**wholesome? It is said that if a place has two types of results, namely intermediate existence, and possesses three types of karma, namely body, speech, and mind, then it is said to be non-other. However, there are also places in the sutras that say that the wholesome karma of the desire realm is called 'black and white' because it is mixed with evil, and its results are also black and white because they are mixed with unpleasant and pleasant results. This name of black and white is established based on continuity, not based on self-nature. Why is this? Because there is no karma or result that is both black and white, because they contradict each other. Could it be that the result of evil karma
善業果雜故。是則亦應名為白黑。不善業果非必應為善業果雜。欲善業果必定應為惡業果雜。以欲界中惡勝善故。諸無漏業能永斷盡前三業者名為非黑。不染污故。亦名非白。以不能招白異熟故。此非白言是密意說。以佛于彼大空經中告阿難陀。諸無學法純善純白一向無罪。本論亦言。云何白法。謂諸善法無覆無記。無異熟者不墮界故。與流轉法性相違故。諸無漏業為皆能盡前三業不。不爾。云何。頌曰。
四法忍離欲 前八無間俱 十二無漏思 唯盡純黑業 離欲四靜慮 第九無間思 一盡雜純黑 四令純白盡
論曰。于見道中四法智忍。及於修道離欲染位前八無間聖道俱行有十二思唯盡純黑。離欲界染第九無間聖道俱行一無漏思。雙令黑白及純黑盡。此時總斷欲界善故。亦斷第九不善業故。離四靜慮一一地染。第九無間道俱行無漏思。此四唯令純白業盡。何緣諸地有漏善法。唯最後道能斷非余。以諸善法非自性斷。已斷有容現在前故。然由緣彼煩惱盡時方說名為斷彼善法。爾時善法得離系故。由此乃至緣彼煩惱餘一品在。斷義不成。善法爾時未離系故。頌曰。
有說地獄受 余欲業黑雜 有說欲見滅 余欲業黑俱
論曰。有餘師說。順地獄受及欲界中順余受業如次名為
【現代漢語翻譯】 現代漢語譯本： 如果善業的果報是混合的，那麼也應該被稱為『白黑』（既有善的成分也有惡的成分）。不善業的果報不一定與善業的果報混合。想要得到善業的果報，必定會與惡業的果報混合，因為在欲界中，惡的力量勝過善的力量。那些能夠永遠斷除前面三種業（黑業、白業、黑白業）的無漏業被稱為『非黑』，因為它不被染污。也被稱為『非白』，因為它不能招感白色的異熟果報。這個『非白』的說法是一種密意。因為佛陀在那部《大空經》中告訴阿難陀（Ananda）：所有無學（Arhat）的法都是純粹的善、純粹的白，完全沒有罪過。本論也說：什麼是白法？就是那些沒有覆蓋、沒有無記（中性）的善法。因為它們不屬於任何界，所以沒有異熟果報，並且與流轉的法性相反。所有的無漏業都能斷除前面的三種業嗎？不是的。那是怎麼樣的呢？頌文說： 『四法忍離欲，前八無間俱，十二無漏思，唯盡純黑業；離欲四靜慮，第九無間思，一盡雜純黑，四令純白盡。』 論述說：在見道（見諦）中的四法智忍（苦法智忍、集法智忍、滅法智忍、道法智忍），以及在修道中，離開欲界染污的位置上，前八個無間道（無間解脫道）同時生起的十二個思，僅僅斷除純粹的黑業。離開欲界染污的第九個無間道同時生起的一個無漏思，同時斷除黑白業和純粹的黑業。因為這個時候完全斷除了欲界的善業，所以也斷除了第九個不善業。離開四禪（靜慮）中每一地的染污，第九個無間道同時生起的無漏思，這四個僅僅斷除純粹的白業。為什麼各個地的有漏善法，只有最後的道才能斷除，而不是其他的道呢？因為所有的善法不是自性斷除的，已經斷除的善法有可能再次出現。然而，由於緣彼煩惱斷盡的時候，才說斷除了那個善法。因為那個時候善法才得到解脫。由此，乃至緣彼煩惱還剩下一品沒有斷除，斷除的意義就不能成立，因為善法那個時候還沒有得到解脫。頌文說： 『有說地獄受，余欲業黑雜；有說欲見滅，余欲業黑俱。』 論述說：有些論師說，順地獄受的業，以及欲界中順其他受的業，依次被稱為黑業和黑白業。
【English Translation】 English version: If the result of wholesome karma is mixed, then it should also be called 'black-white' (having both wholesome and unwholesome components). The result of unwholesome karma is not necessarily mixed with the result of wholesome karma. If one desires the result of wholesome karma, it will definitely be mixed with the result of unwholesome karma, because in the desire realm, evil surpasses good. Those uncontaminated karmas that can permanently cut off the first three karmas (black karma, white karma, black-white karma) are called 'non-black' because they are not defiled. They are also called 'non-white' because they cannot bring about white vipaka (異熟, differentiated result). This statement of 'non-white' is a hidden meaning. Because the Buddha told Ananda (阿難陀) in that Great Emptiness Sutra: All the dharmas of the Arhat (無學, one beyond learning) are purely good, purely white, and completely without fault. This treatise also says: What is white dharma? It refers to all wholesome dharmas that are uncovered and non-specified (無記, neutral). Because they do not belong to any realm, they do not have vipaka, and they are contrary to the nature of samsaric dharmas. Can all uncontaminated karmas cut off the first three karmas? No. How is it then? The verse says: 'The four forbearance of dharmas, detached from desire, the first eight uninterrupted together, the twelve uncontaminated thoughts, only exhaust pure black karma; detached from desire, the four dhyanas (靜慮, meditative absorptions), the ninth uninterrupted thought, one exhausts mixed and pure black, four cause pure white to be exhausted.' The treatise says: In the path of seeing (見道, path of insight), the four wisdom-forbearances of dharmas (苦法智忍, Kufazhiren; 集法智忍, Jifazhiren; 滅法智忍, Miefazhiren; 道法智忍, Daofazhiren), and in the path of cultivation, in the position of detachment from desire realm, the twelve thoughts arising simultaneously with the first eight uninterrupted holy paths (無間道, Anantarya-marga) only exhaust pure black karma. The one uncontaminated thought arising simultaneously with the ninth uninterrupted holy path, detached from desire realm, simultaneously exhausts black-white karma and pure black karma. Because at this time the wholesome karma of the desire realm is completely cut off, the ninth unwholesome karma is also cut off. Detached from the defilements of each of the four dhyanas, the uncontaminated thoughts arising simultaneously with the ninth uninterrupted path, these four only exhaust pure white karma. Why is it that the contaminated wholesome dharmas of each realm can only be cut off by the last path, and not by the others? Because all wholesome dharmas are not cut off by their own nature, and wholesome dharmas that have already been cut off may appear again. However, because it is said that the wholesome dharma is cut off only when the afflictions related to it are exhausted. Because at that time the wholesome dharma is liberated. Therefore, even if one affliction related to it remains, the meaning of cutting off cannot be established, because the wholesome dharma has not yet been liberated at that time. The verse says: 'Some say the suffering of hell, the remaining desire karma is black-mixed; some say the extinction of desire-seeing, the remaining desire karma is black together.' The treatise says: Some teachers say that the karma that leads to the suffering of hell, and the karma in the desire realm that leads to other sufferings, are called black karma and black-white karma respectively.
純黑雜業。謂地獄異熟唯不善業感。故順彼受名純黑業。唯除地獄余欲界中異熟皆通善惡業感。故順彼受名黑白業。有餘師說。欲見所斷及欲界中所有餘業。如次名為純黑俱業。謂見所斷無善雜故名純黑業。欲修所斷有善不善故名俱業。又經中說有三牟尼。又經中言有三清凈。俱身語意。相各云何。頌曰。
無學身語業 即意三牟尼 三清凈應知 即諸三妙行
論曰。無學身語業名身語牟尼。意牟尼即無學意。非意業。所以者何。勝義牟尼唯心為體。謂由身語二業比知。又身語業是遠離體。意業不然。無無表故由遠離義建立牟尼。是故即心由身語業能有所離故名牟尼。何故牟尼唯在無學。以阿羅漢是實牟尼諸煩惱言永寂靜故。諸身語意三種妙行名身語意三種清凈。暫永遠離一切惡行煩惱垢故名為清凈。說此二者為息有情計邪牟尼邪清凈故。又經中說有三惡行又經中言有三妙行。俱身語意。相各云何。頌曰。
惡身語意業 說名三惡行 及貪瞋邪見 三妙行翻此
論曰。一切不善身語意業。如次名身語意惡行。然意惡行復有三種。謂非意業貪瞋邪見。貪等離思別有體故。譬喻者言。貪瞋邪見即是意業。故思經中說此三種為意業故。若爾則應業與煩惱合成一體。許有煩惱即是意業斯有何
【現代漢語翻譯】 現代漢語譯本 純黑雜業，指的是地獄的異熟果報完全由不善業所感得。因此，順應這種果報而稱為『純黑業』。除了地獄之外，其餘欲界中的異熟果報都通於善業和惡業所感得。因此，順應這種果報而稱為『黑白業』。有些論師認為，見所斷惑以及欲界中的所有其餘業，依次被稱為純黑業和俱業。見所斷惑沒有善業摻雜，所以稱為純黑業。欲修所斷惑有善業和不善業，所以稱為俱業。此外，經中說有三種牟尼（muni，寂靜者），經中又說有三種清凈，都是指身、語、意三方面，它們的相狀各是什麼呢？頌文說：
『無學身語業，即意三牟尼， 三清凈應知，即諸三妙行。』
論述：無學（asekha，無須再學習者，指阿羅漢）的身語業稱為身語牟尼。意牟尼就是無學者的意，但不是指意業。為什麼呢？因為勝義（paramārtha，究竟真實）的牟尼唯以心為本體。這是通過身語二業來比量推知的。而且，身語業是遠離（煩惱）的本體，意業卻不是這樣，因為它沒有無表業（avijñapti-karma，無表色）。通過遠離的意義來建立牟尼的含義。因此，就是心，通過身語業能夠有所遠離，所以稱為牟尼。為什麼牟尼只存在於無學（阿羅漢）的境界呢？因為阿羅漢才是真正的牟尼，他們的所有煩惱都永遠寂靜了。身語意三種妙行稱為身語意三種清凈。因為（它們）暫時或永遠地遠離一切惡行和煩惱垢染，所以稱為清凈。宣說這兩種（牟尼和清凈），是爲了止息有情對邪牟尼和邪清凈的計度。
此外，經中說有三種惡行，經中又說有三種妙行，都是指身、語、意三方面，它們的相狀各是什麼呢？頌文說：
『惡身語意業，說名三惡行， 及貪瞋邪見，三妙行翻此。』
論述：一切不善的身語意業，依次稱為身語意惡行。然而，意惡行又有三種，即不是意業的貪（lobha，貪慾）、嗔（dveṣa，嗔恚）、邪見（mithyā-dṛṣṭi，錯誤的見解）。因為貪等（煩惱）離開思（cetanā，意志）而單獨具有自體。譬喻者說，貪嗔邪見就是意業。因此，經中說這三種是意業。如果這樣，那麼業和煩惱就應該合成一體了。承認有煩惱就是意業，這又有什麼問題呢？
【English Translation】 English version 'Purely Black' Mixed Karma refers to the fact that the maturation of hell is solely felt by unwholesome karma. Therefore, in accordance with this reception, it is named 'Purely Black Karma.' Except for hell, the maturation in the rest of the desire realm is commonly felt by both wholesome and unwholesome karma. Therefore, in accordance with this reception, it is named 'Black and White Karma.' Some teachers say that the karma to be severed by seeing and all the remaining karma in the desire realm are named 'Purely Black Karma' and 'Mixed Karma' respectively. The karma to be severed by seeing is called 'Purely Black Karma' because it is not mixed with wholesome karma. The karma to be severed by cultivation is called 'Mixed Karma' because it has both wholesome and unwholesome aspects. Furthermore, it is said in the sutras that there are three Munis (muni, silent sage), and it is also said in the sutras that there are three purities, all concerning body, speech, and mind. What are their respective characteristics? The verse says:
'The body and speech actions of the no-more-learner, Are the three Munis of the mind. The three purities should be known, As the three excellent conducts.'
Treatise: The body and speech actions of the no-more-learner (asekha, one beyond learning, referring to an Arhat) are called the Munis of body and speech. The Muni of mind is the mind of the no-more-learner, but not referring to mental karma. Why? Because the ultimate (paramārtha, ultimate truth) Muni has only the mind as its essence. This is inferred through the body and speech actions. Moreover, body and speech actions are the essence of detachment (from afflictions), but mental action is not, because it does not have non-manifest karma (avijñapti-karma, unmanifested karma). The meaning of Muni is established through the meaning of detachment. Therefore, it is the mind that, through body and speech actions, is able to detach itself, hence it is called Muni. Why does Muni only exist in the state of no-more-learning (Arhat)? Because Arhats are the true Munis, their words of all afflictions are forever silent and still. The three excellent conducts of body, speech, and mind are called the three purities of body, speech, and mind. Because they temporarily or permanently detach from all evil actions and defilements of afflictions, they are called purity. Explaining these two (Muni and purity) is to stop sentient beings from clinging to wrong Munis and wrong purities.
Furthermore, it is said in the sutras that there are three evil conducts, and it is also said in the sutras that there are three excellent conducts, all concerning body, speech, and mind. What are their respective characteristics? The verse says:
'Evil actions of body, speech, and mind, Are said to be the three evil conducts. And greed (lobha, desire), hatred (dveṣa, aversion), and wrong views (mithyā-dṛṣṭi, incorrect views), The three excellent conducts are the opposite of these.'
Treatise: All unwholesome actions of body, speech, and mind are called evil conducts of body, speech, and mind respectively. However, there are three types of mental evil conduct, namely greed (lobha, desire), hatred (dveṣa, aversion), and wrong views (mithyā-dṛṣṭi, incorrect views), which are not mental karma. Because greed and other (afflictions) have their own independent essence apart from thought (cetanā, volition). The exemplifiers say that greed, hatred, and wrong views are mental karma. Therefore, the sutras say that these three are mental karma. If so, then karma and afflictions should merge into one entity. Admitting that afflictions are mental karma, what is the problem with this?
失。毗婆沙師說。彼非理若許爾者。便與眾多理教相違成大過失。然契經說是意業者。顯思以彼為門轉故。由此能感非愛果故。是聰慧者所訶厭故。此行即惡。故名惡行。三妙行者。翻此應知。謂身語意一切善業。非業無貪無瞋正見。正見邪見。既無故思欲益他損他。如何成善惡。能與損益為根本故。又經中言有十業道。或善或惡。其相云何。頌曰。
所說十業道 攝惡妙行中 粗品為其性 如應成善惡
論曰。於前所說。惡妙行中若粗顯易知攝為十業道。如應若善攝前妙行。不善業道攝前惡行。不攝何等惡妙行耶。且不善中身惡業道。于身惡行不攝一分。謂加行後起余不善身業。即飲諸酒執打縛等。以加行等非粗顯故。若身惡行令他有情失命失財失妻妾等說為業道。令遠離故。語惡業道于語惡行不攝加行後起及輕。意惡業道于意惡行不攝惡思及輕貪等。善業道中身善業道于身妙行不攝一分。謂加行後起及余善身業。即離飲酒施供養等。語善業道于語妙行不攝一分。謂愛語等。意善業道于意妙行不攝一分。謂諸善思。十業道中。前七業道為皆定有表無表耶。不爾。云何。頌曰。
惡六定無表 彼自作淫二 善七受生二 定生唯無表
論曰。七惡業道中。六定有無表。謂殺生不與取虛
【現代漢語翻譯】 現代漢語譯本：
失。毗婆沙師（Vaibhashika，佛教論師）說：『那種說法不合理。如果允許那樣說，就與許多道理和教義相違背，造成很大的過失。』然而，契經（Sutra，佛經）中說意業（mental karma）是顯現思慮，因為它以思慮為入門而運轉。由於意業能夠感得不喜愛的果報，所以被聰慧的人所呵斥厭惡。這種行為就是惡，所以稱為惡行。三種妙行，應該反過來理解，指的是身、語、意一切的善業，以及無貪、無瞋、正見。既然沒有正見和邪見，那麼思慮如何產生利益他人或損害他人的想法，又如何成為善或惡呢？因為它們是造成損害或利益的根本。此外，經中說有十業道（ten karmic paths），有善有惡，它們的相狀是怎樣的呢？』頌曰：
『所說的十業道，包含在惡行和妙行中，粗顯的部分是它們的性質，根據情況成為善或惡。』
論曰：『在前面所說的惡行和妙行中，那些粗顯易知的行為被歸納為十業道。相應地，善的業道包含在前面的妙行中，不善的業道包含在前面的惡行中。那麼，哪些惡行和妙行沒有被包含在十業道中呢？首先，在不善業中，身惡業道沒有包含一部分的身惡行，例如加行（preparation）和後起（subsequent actions），以及其他不善的身業，如飲酒、執持、毆打、捆綁等，因為加行等行為不夠粗顯。如果身惡行導致其他有情（sentient beings）失去生命、財產、妻妾等，就被稱為業道，因為要使人遠離這些行為。語惡業道沒有包含語惡行的加行、後起以及輕微的部分。意惡業道沒有包含意惡行的惡思以及輕微的貪慾等。在善業道中，身善業道沒有包含一部分的身妙行，例如加行、後起以及其他善的身業，如戒除飲酒、佈施供養等。語善業道沒有包含一部分的語妙行，例如愛語等。意善業道沒有包含一部分的意妙行，例如各種善思。在十業道中，前七種業道是否都必定有表色（manifest actions）和無表色（unmanifest actions）呢？不是這樣的。那是怎樣的呢？』頌曰：
『六種惡業道必定有無表色，其中自作和邪淫兩種，七種善業道接受和生起兩種，必定生起的只有無表色。』
論曰：『七種惡業道中，六種必定有無表色，即殺生、不與取（stealing）、虛妄
【English Translation】 English version:
Lost. The Vaibhashikas (Vaibhashika, Buddhist scholars) say, 'That is unreasonable. If that were allowed, it would contradict many principles and teachings, causing great faults.' However, the Sutras (Sutra, Buddhist scriptures) say that mental karma (mental karma) manifests as thought, because it operates with thought as its gateway. Because mental karma can bring about undesirable consequences, it is condemned and detested by the wise. This action is evil, so it is called evil conduct. The three kinds of excellent conduct should be understood in the opposite way, referring to all good deeds of body, speech, and mind, as well as non-greed, non-hatred, and right view. Since there is no right view or wrong view, how can thoughts of benefiting or harming others arise, and how can they become good or evil? Because they are the root cause of harm or benefit. Furthermore, the Sutras say that there are ten karmic paths (ten karmic paths), some good and some evil. What are their characteristics?' Verse:
'The ten karmic paths that are spoken of are included in evil and excellent conduct. The gross aspects are their nature, becoming good or evil as appropriate.'
Treatise: 'Among the evil and excellent conduct mentioned earlier, those actions that are gross, obvious, and easily known are categorized as the ten karmic paths. Correspondingly, good karmic paths are included in the preceding excellent conduct, and unwholesome karmic paths are included in the preceding evil conduct. So, which evil and excellent conduct are not included in the ten karmic paths? First, among unwholesome actions, the bodily evil karmic path does not include a portion of bodily evil conduct, such as preparation (preparation) and subsequent actions (subsequent actions), as well as other unwholesome bodily actions, such as drinking alcohol, holding, beating, binding, etc., because preparation and other actions are not gross enough. If bodily evil conduct causes other sentient beings (sentient beings) to lose their lives, property, wives, concubines, etc., it is called a karmic path, because it is meant to keep people away from these actions. The verbal evil karmic path does not include the preparation, subsequent actions, and minor parts of verbal evil conduct. The mental evil karmic path does not include evil thoughts and minor greed, etc., of mental evil conduct. Among the wholesome karmic paths, the bodily wholesome karmic path does not include a portion of bodily excellent conduct, such as preparation, subsequent actions, and other wholesome bodily actions, such as abstaining from alcohol, giving offerings, etc. The verbal wholesome karmic path does not include a portion of verbal excellent conduct, such as loving speech, etc. The mental wholesome karmic path does not include a portion of mental excellent conduct, such as various wholesome thoughts. Among the ten karmic paths, do the first seven karmic paths necessarily have both manifest actions (manifest actions) and unmanifest actions (unmanifest actions)? That is not the case. What is it like then?' Verse:
'Six evil karmic paths necessarily have unmanifest actions, among which self-doing and sexual misconduct are two. Seven wholesome karmic paths accept and arise two, and only unmanifest actions necessarily arise.'
Treatise: 'Among the seven evil karmic paths, six necessarily have unmanifest actions, namely killing, stealing (stealing), falsehood'
誑語離間語粗惡語雜穢語。如是六種若遣他為。根本成時自表無故。若有自作彼六業道。則六皆有表無表二。謂起表時彼便死等。後方死等與遣使同。根本成時唯無表故。唯欲邪行必具二種。要是自身所究竟故。非遣他作。如自生喜。七善業道若從受生。必皆具二。謂表無表。受生尸羅必依表故。靜慮無漏所攝律儀名為定生。此唯無表。但依心力而得生故。加行後起如根本耶。不爾。云何。頌曰。
加行定有表 無表或有無 後起此相違
論曰。業道加行必定有表。此位無表或有或無。若猛利纏淳凈心起則有無表。異此則無。後起翻前。定有無表。此位表業或有或無。謂若后時起隨前業。則有表業。異此便無。於此義中如何建立加行根本後起位耶。且不善中最初殺業。如屠羊者將行殺時。先發殺心從床而起。執持價直趣賣羊廛。㨊觸羊身酬價捉取。牽還養飯將入屠坊。手執杖刀若打若刺。或一或再至命未終。如是皆名殺生加行。隨此表業彼正命終。此剎那頃表無表業。是謂殺生根本業道。由二緣故。令諸有情根本業道殺罪所觸。一由加行。二由果滿。此剎那后殺無表業隨轉不絕名殺後起。及於后時剝截治洗。若稱若賣或煮或食贊述其美表業剎那。如是亦名殺生後起。餘六業道隨其所應三分不同。準例應
【現代漢語翻譯】 現代漢語譯本：虛妄之語、離間之語、粗暴之語、淫穢之語。這六種（不善業道）如果通過指使他人去做，在根本完成時，因為是自己指使的，所以沒有表業（身語行為的表現）。如果自己親自去做這六種業道，那麼這六種都有表業和無表業兩種。所謂發起表業時，對方就死了等等，之後才死亡等等，與指使他人（去做）相同。根本完成時只有無表業。只有邪淫必定具備兩種（表業和無表業），因為必須是自身所完成的，不能指使他人去做，就像自己產生喜悅一樣。七種善業道如果是從受戒而生，必定都具備兩種，即表業和無表業，因為受持戒律必定依靠表業。靜慮（禪定）和無漏（智慧）所攝持的律儀，稱為定生（由禪定所生），這隻有無表業，因為只是依靠心力而產生。加行（事前準備）和後起（事後行為）與根本（正行）相同嗎？不是的。是怎樣的呢？頌文說：
『加行必定有表業，無表業或者有或者沒有，後起與此相反。』
論述：業道的加行必定有表業，這個階段無表業或者有或者沒有。如果以猛烈的煩惱和純凈的心發起，那麼就有無表業，不是這樣就沒有。後起與前面相反，必定有無表業，這個階段表業或者有或者沒有。如果之後又發起隨順之前業的行為，那麼就有表業，不是這樣就沒有。在這個意義中，如何建立加行、根本、後起的位置呢？暫且說不善業中最初的殺業，比如屠夫將要殺羊的時候，先發起殺心，從床上起來，拿著錢去賣羊的地方，觸控羊身，討價還價，捉住羊，牽回去餵養，帶入屠宰場，手持棍棒刀具，或打或刺，一次或多次，直到羊死亡。這些都叫做殺生加行。隨著這些表業，羊正命終結，這個剎那間，表業和無表業，這就是殺生的根本業道。由於兩種緣故，使有情眾生被根本業道的殺罪所觸及，一是由於加行，二是由於結果圓滿。這個剎那之後，殺生的無表業隨著流轉不絕，叫做殺生後起。以及在之後的時間裡，剝皮、切割、處理、清洗，或者稱重、售賣，或者煮食，讚美它的美味，這些表業的剎那，也叫做殺生後起。其餘六種業道，根據它們各自的情況，三分有所不同，按照這個例子應該類推。
【English Translation】 English version: False speech, divisive speech, harsh speech, and frivolous speech. If these six (unwholesome karmic paths) are done by instructing others, when the fundamental act is completed, there is no 'manifest karma' (physical and verbal expressions) because it was instructed by oneself. If one personally performs these six karmic paths, then all six have both 'manifest karma' and 'non-manifest karma'. That is, when manifest karma arises, the other person dies, etc., and the subsequent death, etc., is the same as instructing others (to do it). Only non-manifest karma exists when the fundamental act is completed. Only sexual misconduct necessarily possesses both (manifest and non-manifest karma), because it must be completed by oneself and cannot be instructed to be done by others, just like generating joy oneself. If the seven wholesome karmic paths arise from receiving precepts, they necessarily all possess both, namely manifest karma and non-manifest karma, because upholding precepts necessarily relies on manifest karma. The discipline upheld by 'dhyana' (meditative absorption) and 'anāsrava' (non-outflow, wisdom) is called 'dhyana-born'. This only has non-manifest karma, because it arises solely relying on the power of the mind. Are the 'preparatory action' and 'subsequent action' the same as the 'fundamental action'? No. How is it? The verse says:
'Preparatory action necessarily has manifest karma, non-manifest karma may or may not exist, subsequent action is the opposite of this.'
Commentary: The preparatory action of a karmic path necessarily has manifest karma. In this stage, non-manifest karma may or may not exist. If it arises with intense afflictions or a pure mind, then there is non-manifest karma; otherwise, there is none. Subsequent action is the opposite of the former; it necessarily has non-manifest karma. In this stage, manifest karma may or may not exist. If, later, one initiates actions that follow the previous karma, then there is manifest karma; otherwise, there is none. Within this meaning, how are the positions of preparatory action, fundamental action, and subsequent action established? Let's first talk about the initial act of killing among unwholesome karmas. For example, when a butcher is about to kill a sheep, he first generates the intention to kill, gets up from the bed, takes money to the sheep market, touches the sheep's body, bargains for the price, catches the sheep, leads it back to feed it, and brings it into the slaughterhouse. He holds a stick or knife, hitting or stabbing, once or multiple times, until the sheep dies. These are all called the preparatory actions of killing. Along with these manifest karmas, the sheep dies, and at this moment, both manifest and non-manifest karma exist. This is the fundamental karmic path of killing. Due to two reasons, sentient beings are touched by the sin of killing from the fundamental karmic path: one is due to the preparatory action, and the other is due to the fulfillment of the result. After this moment, the non-manifest karma of killing continues to flow without ceasing, which is called the subsequent action of killing. And at a later time, skinning, cutting, processing, cleaning, or weighing, selling, or cooking, praising its deliciousness, these moments of manifest karma are also called the subsequent action of killing. The remaining six karmic paths, according to their respective situations, have three different aspects, and one should infer by analogy according to this example.
說。貪瞋邪見才現在前。即說名為根本業道。故無加行後起差別。此中應說。為所殺生住死有時能殺生者彼剎那頃表無表業即成業道。為死後耶。若爾何失。二俱有過。若所殺生正住死有能殺生者業道即成。即能殺者與所殺生。俱時命終應成業道。然宗不許彼業道成。若所殺生命終以後。能殺生者業道方成。是即不應先作是說。隨此表業彼正命終。此剎那頃表無表業。是謂殺生根本業道。又應違害毗婆沙師釋本論中加行未息。謂本論說頗有已害生殺生未滅耶。曰有。如已斷生命彼加行未息。毗婆沙者釋此文言。此中於後起以加行聲說。應言于根本說加行聲。許命終后根本未息故。如無有過此中應說。此中說何名為無過。謂于根本說加行聲。若爾於時所有表業如何可成根本業道。何為不成。以無用故。無表於此有何用耶。故業道成非由有用。但由加行果圓滿時。此二俱成根本業道。又諸業道展轉相望容有互為加行後起。今且應說殺生業道以十業道為起加行。謂如有人慾害怨敵。設諸謀計合構殺緣。或殺眾生祈請助力。或盜他物以資殺事。或淫彼婦令殺其夫。或為乖離彼親友故起語四過令生猜阻。設有勢力無救護心。或於彼財心生貪著。或即于彼起瞋恚心。或起邪見長養殺業然後方殺。如是名為以十業道為殺加行。殺怨敵
【現代漢語翻譯】 說：貪婪、嗔恨、邪見才會立刻顯現出來，這就叫做根本業道（karmapatha，行為的根本途徑）。因此，沒有預先準備和事後補救的區別。這裡應該討論的是：被殺的眾生處於死亡狀態時，能殺生者在那一剎那所表現出的有表業（actions that are manifest）和無表業（actions that are unmanifest）是否立即構成業道？還是在死後才構成？如果是死後，會有什麼問題？兩種說法都有過失。如果被殺的眾生正處於死亡狀態，能殺生者的業道就立即構成。那麼，能殺者和被殺者同時死亡，應該構成業道。然而，宗義不允許這種業道成立。如果被殺的眾生死亡之後，能殺生者的業道才構成，那麼就不應該先前說，隨著有表業的發生，被殺者正死亡，這一剎那的有表業和無表業，就叫做殺生的根本業道。這又會違背毗婆沙師（Vaibhashika，佛教部派之一）在解釋本論時的說法，即加行（preparatory action）沒有停止。本論說：『有沒有已經傷害了生命，但殺生行為還沒有停止的情況？』回答是：『有。比如已經斷絕了生命，但加行還沒有停止。』毗婆沙師解釋這段文字說：『這裡是用加行這個詞來指後起（subsequent action）。』應該說用加行這個詞來指根本（root action）。允許在生命終結后，根本業道還沒有停止。』如果沒有過失，這裡應該說什麼？這裡說的是什麼叫做沒有過失？就是用加行這個詞來指根本。如果這樣，那麼當時所有的有表業，如何能構成根本業道？為什麼不能構成？因為沒有用處。無表業在這裡有什麼用處呢？所以業道的構成，不是因為有用處，而是因為加行的果報圓滿時，這兩種業道都構成根本業道。此外，各種業道相互之間，可能存在互為加行和後起的情況。現在應該說的是，殺生業道以十業道（ten unwholesome actions）作為起始的加行。比如有人想要殺害仇敵，設定各種計謀，安排各種殺害的條件，或者殺害其他眾生來祈求幫助，或者偷盜他人的財物來資助殺害行動，或者姦淫他的妻子，導致他的丈夫被殺，或者爲了離間他的親友，說各種挑撥離間的壞話，讓他們產生猜疑。如果有勢力，卻沒有救護之心，或者對他的財產心生貪婪，或者對他產生嗔恨，或者產生邪見，助長殺業，然後才殺害他。這就叫做用十業道作為殺害的加行，殺害仇敵。
【English Translation】 It is said that greed, hatred, and wrong views immediately manifest, and this is called the fundamental karmapatha (path of action). Therefore, there is no distinction between preliminary actions and subsequent actions. Here, it should be discussed: When the being being killed is in the state of dying, does the manifest and unmanifest karma of the killer in that instant immediately constitute a karmapatha? Or does it constitute it after death? If it is after death, what problems would arise? Both views have faults. If the being being killed is in the process of dying, the killer's karmapatha is immediately constituted. Then, if the killer and the being being killed die simultaneously, it should constitute a karmapatha. However, the tenet does not allow this karmapatha to be established. If the killer's karmapatha is constituted after the being being killed dies, then it should not have been said earlier that as manifest karma occurs, the being being killed is dying, and the manifest and unmanifest karma of that instant is called the fundamental karmapatha of killing. This would contradict the Vaibhashika's (a school of Buddhism) explanation of the original treatise, which states that the preparatory action (preparatory action) has not ceased. The original treatise says: 'Is there a case where life has been harmed, but the act of killing has not ceased?' The answer is: 'Yes. For example, life has been cut off, but the preparatory action has not ceased.' The Vaibhashika explains this passage by saying: 'Here, the term 'preparatory action' is used to refer to the subsequent action.' It should be said that the term 'preparatory action' is used to refer to the root action. It is allowed that after the end of life, the fundamental karmapatha has not ceased.' If there is no fault, what should be said here? What is said here is what is called without fault? It is to use the term 'preparatory action' to refer to the root. If so, how can all the manifest karma at that time constitute the fundamental karmapatha? Why can't it constitute it? Because it is useless. What is the use of unmanifest karma here? Therefore, the constitution of a karmapatha is not because it is useful, but because when the result of the preparatory action is complete, both of these karmapaths constitute the fundamental karmapatha. Furthermore, various karmapaths may have situations where they are mutually preparatory and subsequent. Now, what should be said is that the karmapatha of killing uses the ten karmapaths (ten unwholesome actions) as the initial preparatory action. For example, if someone wants to kill an enemy, sets up various schemes, arranges various conditions for killing, or kills other beings to pray for help, or steals other people's property to finance the killing, or commits adultery with his wife, causing her husband to be killed, or in order to alienate his relatives and friends, speaks various divisive words to make them suspicious. If he has power but no heart to save, or is greedy for his property, or is angry with him, or has wrong views, fostering the karma of killing, and then kills him. This is called using the ten karmapaths as the preparatory action for killing, killing the enemy.
已復於後時誅其所親收其財物淫彼所愛。乃至復起貪瞋邪見。次第現前。此十名為殺生後起。所餘業道如應當知。貪等不應能為加行。非唯心起加行即成。唯起心時未作事故。又經中說。苾芻當知。殺有三種。一從貪生。二從瞋生。三從癡生。乃至邪見有三亦爾。此中應說。何相殺生名從貪生。問余亦爾。非諸業道一切皆由三根究竟。然其加行不與彼同。云何不同。頌曰。
加行三根起 彼無間生故 貪等三根生
論曰。不善業道加行生時。一一由三不善根起。依先等起故作是說。殺生加行由貪起者。如有為欲得彼身份或為得財或為戲樂或為拔濟親友自身。從貪引起殺生加行。從瞋起者。如為除怨發憤恚心起殺加行。從癡起者。如有祠中謂是法心起殺加行。又諸王等依世法律。誅戮怨敵除剪兇徒。謂成大福起殺加行。又波剌私作如是說。父母老病若令命終得免困苦便生勝福。又諸外道有作是言。蛇蝎蜂等為人毒害。若能殺者便生勝福。羊鹿水牛及余禽獸。本擬供食故殺無罪。又因邪見殺害眾生。此等加行皆從癡起。偷盜加行從貪起者。謂隨所須起盜加行。或為別利恭敬名譽。或為救拔自身親友。從貪引起偷盜加行。從瞋起者。謂為除怨發憤恚心起盜加行。從癡起者。謂諸王等依世法律奪惡人財。謂法應
【現代漢語翻譯】 現代漢語譯本： 已復於後，則誅殺他的親屬，沒收他的財物，姦淫他所愛的人。乃至再次生起貪、嗔、邪見，次第現前。這十種情況名為殺生後起（指在殺生之後產生的行為）。其餘的業道，應當像這樣去理解。貪等煩惱不應能成為加行（指引發行為的準備階段）。並非僅僅是心中生起，加行就成立。只是在生起心念時，還沒有實際去做。又經中說：『苾芻（bhiksu，比丘），應當知道，殺有三種：一是從貪生，二是從嗔生，三是從癡生。』乃至邪見也有三種，也是如此。這裡應當說明，什麼樣的殺生稱為從貪生？（問）其餘的也是這樣嗎？並非所有的業道都完全由三種根本煩惱所決定，然而它們的加行並不相同。如何不同？頌曰：
加行三根起， 彼無間生故，
貪等三根生。
論曰：不善業道的加行生起時，每一個都由三種不善根（貪、嗔、癡）生起。依據先前的等起（動機）而這樣說。殺生加行由貪生起的情況是，如有爲了得到對方的身體、爲了得到財物、爲了戲樂、或者爲了救濟親友自身，從貪慾引起殺生的加行。從嗔恨生起的情況是，如爲了消除怨恨，發怒生起殺生的加行。從愚癡生起的情況是，如在祭祀中，認為是合法的，從而生起殺生的加行。又如各國王等，依據世俗法律，誅殺怨敵，剷除兇惡之徒，認為這是成就大福報，從而生起殺生的加行。又有波剌私（Parasi，一種宗教）這樣說，父母老病，如果讓他們死亡，從而免除困苦，便會產生殊勝的福報。又有一些外道這樣說，蛇、蝎、蜂等對人有害，如果能夠殺死它們，便會產生殊勝的福報。羊、鹿、水牛以及其餘的禽獸，本來就是用來提供食物的，所以殺死它們沒有罪過。又因為邪見而殺害眾生。這些加行都是從愚癡生起的。偷盜的加行從貪生起的情況是，爲了滿足自己的需求而生起偷盜的加行，或者爲了獲得額外的利益、恭敬、名譽，或者爲了救助自身或親友，從貪慾引起偷盜的加行。從嗔恨生起的情況是，爲了消除怨恨，發怒生起偷盜的加行。從愚癡生起的情況是，各國王等依據世俗法律，奪取惡人的財產，認為這是合法的。
【English Translation】 English version: Having retaliated, he then executes his relatives, confiscates their property, and rapes those they love. Furthermore, greed, hatred, and wrong views arise in succession. These ten are called subsequent actions of killing (referring to actions that arise after the act of killing). The remaining paths of action should be understood in the same way. Greed and other afflictions should not be able to become the preparatory actions (referring to the preparatory stage of initiating an action). It is not that merely arising in the mind, the preparatory action is accomplished. It is only when the thought arises that the action has not yet been done. Moreover, the Sutra says: 'Bhiksus (bhiksu, monks), you should know that there are three kinds of killing: one arises from greed, the second arises from hatred, and the third arises from delusion.' Likewise, there are also three kinds of wrong views. Here it should be explained, what kind of killing is called arising from greed? (Question) Are the others also like this? It is not that all paths of action are entirely determined by the three root afflictions, but their preparatory actions are not the same. How are they different? The verse says:
The preparatory action arises from the three roots, Because they arise without interruption, The three roots of greed, etc., arise.
Commentary: When the preparatory actions of unwholesome paths of action arise, each arises from the three unwholesome roots (greed, hatred, and delusion). It is said in this way based on the prior motivation. The case where the preparatory action of killing arises from greed is, for example, if someone, in order to obtain the body of another, or to obtain wealth, or for amusement, or to rescue relatives or oneself, initiates the preparatory action of killing from greed. The case where it arises from hatred is, for example, in order to eliminate resentment, one becomes angry and initiates the preparatory action of killing. The case where it arises from delusion is, for example, in a sacrifice, one thinks it is lawful and initiates the preparatory action of killing. Furthermore, kings and others, according to secular laws, execute enemies and eliminate evil-doers, thinking that this is accumulating great merit, and initiate the preparatory action of killing. Moreover, the Parasi (Parasi, a religion) say that if parents are old and sick, if they are allowed to die, thereby avoiding suffering, then superior merit will be produced. Furthermore, some non-Buddhists say that snakes, scorpions, bees, etc., are harmful to people, and if they can be killed, then superior merit will be produced. Sheep, deer, water buffalo, and other birds and animals are originally intended to provide food, so killing them is not a sin. Furthermore, one harms sentient beings because of wrong views. These preparatory actions all arise from delusion. The case where the preparatory action of stealing arises from greed is, in order to satisfy one's needs, one initiates the preparatory action of stealing, or in order to obtain additional benefits, respect, or fame, or in order to rescue oneself or relatives, one initiates the preparatory action of stealing from greed. The case where it arises from hatred is, in order to eliminate resentment, one becomes angry and initiates the preparatory action of stealing. The case where it arises from delusion is, kings and others, according to secular laws, seize the property of evil people, thinking that it is lawful.
爾無偷盜罪。又婆羅門作如是說。世間財物于劫初時。大梵天王施諸梵志。於後梵志勢力微劣。為諸卑族侵奪受用。今諸梵志於世他財若奪若偷。充衣充食或充余用。或轉施他皆用己財無偷盜罪。然彼取時有他物想。又因邪見盜他財物。皆名從癡起盜加行。邪淫加行從貪起者。謂於他妻等起染著心。或為求他財名位恭敬。或為救拔自身他身。從貪著心起淫加行。從瞋生者。謂為除怨發憤恚心起淫加行。從癡生者。如波剌私贊于母等行非梵行。又諸梵志贊牛祠中有諸女男受持牛禁吸水嚙草或住或行。不簡親疏隨遇隨合。又諸外道作如是言。一切女人如臼花果熟食階隥道路橋船。世間眾人應共受用。此等加行從癡所生。虛誑語等語四業道從貪瞋生。類前應說。然虛誑語所有加行從癡生者。如外論言。
若人因戲笑 嫁娶對女王 及救命救財 虛誑語無罪
又因邪見起虛誑語離間語等所有加行。當知一切從癡所生。又諸吠陀及余邪論。皆雜穢語攝。加行從癡生。貪瞋等三既無加行。如何可說從貪等生。以從三根無間生故。可說貪等從三根生。謂或有時從貪無間生貪業道。從二亦然。瞋及邪見從三亦爾。已說不善從三根生。善復云何。頌曰。
善於三位中 皆三善根起
論曰。諸善業道所有加行
【現代漢語翻譯】 現代漢語譯本 『你』沒有偷盜罪。而且婆羅門這樣說：世間的財物在劫初的時候，大梵天王（Mahābrahmā，印度教神祇）施捨給各位梵志（brāhmaṇa，婆羅門種姓的人）。後來梵志的勢力衰微減弱，被各個卑賤的種族侵佔奪取並享用。現在各位梵志對於世間他人的財物，無論是搶奪還是偷盜，用來充當衣物食物，或者充當其他的用途，或者轉而施捨給他人，都算是使用自己的財物，沒有偷盜的罪過。然而他們取用的時候，有『這是他人的東西』的想法。又因為邪見而盜取他人的財物，都叫做從愚癡而起的偷盜行為。邪淫的行為，如果是從貪慾而生起的，就是對於他人的妻子等生起染著的心，或者爲了求得他人的錢財名位恭敬，或者爲了救拔自身或者他人，從貪著的心而生起淫慾的行為。如果是從嗔恨而生起的，就是爲了消除怨恨而發怒，生起淫慾的行為。如果是從愚癡而生起的，就像波剌私（Parāśara，印度聖人）讚美母親等，做不符合梵行的行為。還有各位梵志讚美牛祠，其中有男女受持牛的禁戒，吸水嚙草，或站立或行走，不分親疏，隨處相遇就結合。還有各個外道這樣說，一切的女人就像石臼、花果、熟食、臺階、道路、橋樑、船隻，世間眾人應該共同享用。這些行為都是從愚癡所產生的。虛誑語等語四業道，如果是從貪慾嗔恨而生起的，可以參照前面所說的。然而虛誑語所有的行為，如果是從愚癡而生起的，就像外道的理論所說： 『如果有人因為戲笑，或者嫁娶，或者面對女王，以及爲了救命救財，說虛誑語是沒有罪的。』 又因為邪見而生起虛誑語、離間語等所有的行為，應當知道一切都是從愚癡所產生的。還有各個吠陀（Veda，印度教的經書）以及其他的邪論，都屬於雜穢語所包含的。這些行為都是從愚癡而生起的。貪慾、嗔恨等三種煩惱既然沒有行為，怎麼能說從貪慾等生起呢？因為是從這三種根本煩惱無間斷地生起的緣故，所以可以說貪慾等是從三種根本煩惱生起的。就是說，或者有時從貪慾無間斷地生起貪慾的業道，從兩種煩惱也是這樣。嗔恨以及邪見從三種煩惱也是這樣。已經說了不善是從三種根本煩惱生起的，那麼善又是怎麼樣的呢？頌說： 『善在三種情況下，都是從三種善根生起的。』 論說：各種善的業道所有的行為
【English Translation】 English version You have no stealing offense. Furthermore, the Brahmins say this: In the beginning of the kalpa (aeon), the Great Brahma King (Mahābrahmā) bestowed worldly possessions upon all the Brahmanas (brāhmaṇa). Later, the power of the Brahmanas became weak and inferior, and they were invaded and usurped by the lower castes. Now, if the Brahmanas seize or steal the property of others in the world, using it to provide clothing and food, or for other purposes, or transferring it to others, they are all using their own property and have no stealing offense. However, when they take it, they have the thought that 'this is someone else's thing.' Also, because of wrong views, they steal the property of others, all of which is called stealing actions arising from ignorance. As for unwholesome sexual conduct, if it arises from greed, it means having lustful thoughts towards the wives of others, or seeking wealth, fame, respect from others, or to save oneself or others, arising from greedy thoughts and engaging in sexual misconduct. If it arises from anger, it means eliminating resentment and anger, and engaging in sexual misconduct. If it arises from ignorance, it is like Parāśara praising his mother and engaging in non-brahmacarya (non-celibate) conduct. Also, the Brahmanas praise the cow sacrifice, in which men and women observe the cow vows, sucking water, chewing grass, standing or walking, without distinguishing between relatives and strangers, and uniting wherever they meet. Also, the heretics say this: all women are like mortars, flowers, fruits, cooked food, steps, roads, bridges, and boats, which all people in the world should enjoy together. These actions all arise from ignorance. False speech and the other four verbal karmic paths, if they arise from greed and hatred, should be explained as before. However, if all the actions of false speech arise from ignorance, it is like the heretical theory says: 'If a person lies because of joking, or marriage, or facing a queen, or to save life or property, there is no offense.' Also, if all the actions of false speech, divisive speech, etc., arise from wrong views, know that they all arise from ignorance. Also, all the Vedas (Veda) and other heretical theories are included in frivolous speech. These actions arise from ignorance. Since greed, hatred, and ignorance have no actions, how can it be said that they arise from greed, etc.? Because they arise without interruption from these three roots, it can be said that greed, etc., arise from the three roots. That is, sometimes a karmic path of greed arises without interruption from greed, and the same is true from two afflictions. Hatred and wrong views are also the same from three afflictions. It has already been said that unwholesome deeds arise from the three roots, so what about wholesome deeds? The verse says: 'Wholesomeness in all three situations arises from the three wholesome roots.' The treatise says: All the actions of the various wholesome karmic paths
根本後起。皆從無貪無瞋無癡善根所起。以善三位皆是善心所等起故。善心必與三種善根共相應故。此善三位其相云何。謂遠離前不善三位離惡加行即善加行。離惡根本即善根本。離惡後起即善後起。且如勤策受具戒時。來入戒壇禮苾芻眾。至誠發語請親教師。乃至一白二羯磨等。皆名為善業道加行。第三羯磨竟一剎那中表無表業名根本業道。從此以後至說四依及余依前相續隨轉表無表業皆名後起。如先所說。非諸業道一切皆由三根究竟。何根究竟何業道耶。頌曰。
殺粗語瞋恚 究竟皆由瞋 盜邪行及貪 皆由貪究竟 邪見癡究竟 許所餘由三
論曰。惡業道中殺生粗語瞋恚業道由瞋究竟。要無所顧極粗惡心現在前時。此三成故。諸不與取欲邪行貪。此三業道由貪究竟。要有所顧極染污心現在前時。此三成故。邪見究竟要由愚癡。由上品癡現前成故。虛誑離間雜穢語三許一一由三根究竟。以貪瞋等現在前時一一能令此三成故。諸惡業道何處起耶。頌曰。
有情具名色 名身等處起
論曰。如前所說四節業道。三三一三隨其次第于有情等四處而生。謂殺等三有情處起。偷盜等三眾具處起。唯邪見一名色處起。虛誑語等三名身等處起。有起加行定欲殺他。而與所殺生俱死或前死亦得根
【現代漢語翻譯】 現代漢語譯本： 善的後起之業，都從無貪（Alobha，不執著）、無瞋（Advesha，不嗔恨）、無癡（Amoha，不愚昧）這些善根生起。因為善的三位（加行、根本、後起）都是由善心所等生起的。善心必然與三種善根共同相應。這善的三位，它們的相狀是怎樣的呢？就是遠離之前的不善三位，遠離惡的加行就是善的加行，遠離惡的根本就是善的根本，遠離惡的後起就是善的後起。例如，勤于修行的比丘受具足戒時，來到戒壇禮拜比丘眾，至誠懇切地發願，迎請親教師，乃至一白二羯磨（宣佈兩次，表決一次）等，都稱為善業道的加行。第三次羯磨結束的那一剎那，所表現出來的表業（可見的行為）和無表業（潛在的影響）稱為根本業道。從此以後，直到宣說四依（四種生活必需品）以及其他依止之前，相續隨之運轉的表業和無表業，都稱為後起。如同先前所說，不是所有的業道都由三種善根徹底完成。那麼，哪種善根徹底完成哪種業道呢？頌詞說： 『殺生、粗惡語、瞋恚，究竟皆由瞋完成；偷盜、邪淫及貪慾，皆由貪完成；邪見由愚癡完成，其餘的業道由三種善根完成。』 論述說：惡業道中，殺生、粗惡語、瞋恚這些業道由瞋恨徹底完成。一定要毫無顧忌，極其粗暴惡劣的心念出現在面前時，這三種惡業才能完成。偷盜、邪淫以及貪慾，這三種業道由貪慾徹底完成。一定要有所顧忌，極其染污的心念出現在面前時，這三種惡業才能完成。邪見的完成一定要由愚癡。由上品愚癡現前才能完成。虛誑語、離間語、雜穢語這三種惡業，允許每一種都由三種惡根徹底完成。因為貪、瞋等出現在面前時，每一種都能使這三種惡業完成。各種惡業道在什麼地方產生呢？頌詞說： 『于有情、眾具、名色、名身等處生起。』 論述說：如前面所說的四種業道，按照次序，分別是三、三、一、三，在有情等四處產生。也就是說，殺生等三種惡業在有情處生起，偷盜等三種惡業在眾具處生起，只有邪見在名色處生起，虛誑語等三種惡業在名身等處生起。如果發起加行，決定要殺害他人，但與要殺害的眾生一同死亡，或者比要殺害的眾生先死亡，也能得到根本業道。
【English Translation】 English version: The subsequent actions of good arise from the roots of non-greed (Alobha, non-attachment), non-hatred (Advesha, non-anger), and non-delusion (Amoha, non-ignorance). This is because the three stages of good (preparatory action, fundamental action, and subsequent action) are all initiated by wholesome mental factors. A wholesome mind necessarily corresponds with these three wholesome roots. What are the characteristics of these three stages of good? They are the abandonment of the previous three unwholesome stages; abandoning unwholesome preparatory action is wholesome preparatory action; abandoning the root of evil is the root of good; abandoning unwholesome subsequent action is wholesome subsequent action. For example, when a diligent monk receives the full precepts, he comes to the ordination platform, pays homage to the Sangha of monks, sincerely makes vows, invites the preceptor, and performs the procedure of one announcement and two motions (one white kamma and two kamma motions), all of which are called the preparatory actions of the path of good karma. At the moment the third kamma motion concludes, the expressed (visible actions) and unexpressed (latent influences) karma are called the fundamental path of karma. From then on, until the declaration of the four supports (four requisites of life) and other dependencies, the continuous flow of expressed and unexpressed karma is called subsequent action. As previously stated, not all paths of karma are completely perfected by the three roots. Which root perfects which path of karma? The verse says: 'Killing, harsh speech, and hatred are all perfected by hatred; stealing, sexual misconduct, and greed are all perfected by greed; wrong view is perfected by delusion; the remaining paths are perfected by the three roots.' The treatise says: Among the paths of evil karma, killing, harsh speech, and hatred are perfected by hatred. Only when a completely reckless and extremely coarse and evil thought arises can these three be completed. Stealing, sexual misconduct, and greed are perfected by greed. Only when a somewhat cautious and extremely defiled thought arises can these three be completed. Wrong view is perfected by delusion. It is perfected by the arising of superior delusion. False speech, divisive speech, and frivolous speech are each allowed to be perfected by the three roots. Because when greed, hatred, etc., arise, each can cause these three to be completed. Where do the various paths of evil karma arise? The verse says: 'They arise in the places of sentient beings, possessions, name and form, name and body, etc.' The treatise says: As mentioned earlier, the four types of karma paths, in order, are three, three, one, and three, arising in the four places of sentient beings, etc. That is, killing and the other two arise in the place of sentient beings, stealing and the other two arise in the place of possessions, only wrong view arises in the place of name and form, and false speech and the other two arise in the place of name and body, etc. If one initiates preparatory action, determined to kill another, but dies together with the being to be killed, or dies before the being to be killed, one can still obtain the fundamental path of karma.
本業道罪耶。頌曰。
俱死及前死 無根依別故
論曰。若能殺者與所殺生俱時命終。或在前死。彼定不得根本業道故。有問言。頗有殺者起殺加行及令果滿而彼不為殺罪觸耶。曰有。云何。謂能殺者與所殺生俱死前死。何緣如是。以所殺生其命猶存不可令彼能殺生者成殺罪故。非能殺者其命已終可得殺罪。別依生故。謂殺加行所依止身今已斷滅。雖有別類身同分生。非罪依止。此曾未起殺生加行。成殺業道理不應然。若有多人集為軍眾欲殺怨敵。或獵獸等。于中隨有一殺生時。何人得成殺生業道。頌曰。
軍等若同事 皆成如作者
論曰。于軍等中若隨有一作殺生事。如自作者一切皆成殺生業道。由彼同許為一事故。如為一事展轉相教。故一殺生余皆得罪。若有他力逼入此中。因即同心亦成殺罪。唯除若有立誓自要救自命緣。亦不行殺。雖由他力逼在此中。而無殺心故無殺罪。今次應辯成業道相。謂齊何量名曰殺生。乃至齊何名為邪見。且先分別殺生相者。頌曰。
殺生由故思 他想不誤殺
論曰。要由先發欲殺故思於他有情他有情想作殺加行不誤而殺。謂唯殺彼不漫殺余。齊此名為殺生業道。有猶豫殺亦成殺生。謂彼先於所欲殺境心懷猶豫為生非生。設復是生為彼非彼。后
【現代漢語翻譯】 現代漢語譯本： 問：這是根本業道罪嗎？
頌曰：
俱死及前死 無根依別故
論曰：如果能殺者與被殺者同時死亡，或者能殺者在被殺者之前死亡，那麼能殺者一定不會構成根本業道罪。有人問：有沒有這樣的情況，能殺者發起殺害行為並導致結果，但他卻沒有犯下殺罪？答：有。為什麼呢？因為能殺者與被殺者同時死亡或先於被殺者死亡。為什麼會這樣呢？因為被殺者的生命還在，不能讓能殺者構成殺罪；或者能殺者已經死亡，不可能構成殺罪。這是因為所依據的身體不同。殺害行為所依賴的身體現在已經斷滅，即使有其他同類的身體產生，也不是罪行的依據。這個身體從未發起殺生行為，所以構成殺業的道理是不成立的。如果有多人聚整合為軍隊，想要殺害敵人或獵殺野獸等，其中如果有人殺生，那麼誰會構成殺生業道呢？
頌曰：
軍等若同事 皆成如作者
論曰：在軍隊等集體行動中，如果有人實施殺生行為，就像親自做的一樣，所有人都構成殺生業道。因為他們共同認可這是一件事。就像爲了同一件事互相教導一樣，所以一人殺生，其餘的人都有罪。如果有人被外力脅迫加入其中，因為內心認同，也會構成殺罪。除非有人立誓要救自己的性命，因此不進行殺戮。即使受到外力脅迫身處其中，但沒有殺心，所以沒有殺罪。現在應該辨別構成業道的相狀，也就是達到什麼程度才叫做殺生，乃至達到什麼程度才叫做邪見。首先分別殺生的相狀。
頌曰：
殺生由故思 他想不誤殺
論曰：必須要先有想要殺害的故意，並且認為對方是有情眾生，並且確實認為對方是有情眾生，然後進行殺害行為，並且不是誤殺，也就是隻殺想要殺的對象，而不是隨意殺害其他眾生。達到這個程度才叫做殺生業道。猶豫不決的殺害也構成殺生。也就是對於想要殺害的對象，心中猶豫不決，不知道是有生命的還是沒有生命的，即使是有生命的，也不知道是不是自己想要殺害的對象，之後
【English Translation】 English version: Question: Is this a fundamental karma path offense?
Verse:
Simultaneous death or prior death No root relies on other
Treatise: If the killer and the killed die simultaneously, or the killer dies before the killed, then the killer definitely does not incur a fundamental karma path offense. Someone asks: Is there a case where the killer initiates the act of killing and brings it to fruition, but he is not touched by the sin of killing? Answer: Yes. How so? Because the killer and the killed die simultaneously or the killer dies before the killed. Why is this so? Because the life of the killed still exists, it is impossible for the killer to commit the sin of killing; or the killer has already died, it is impossible to incur the sin of killing. This is because it relies on a different body. The body on which the act of killing relies is now destroyed, even if another similar body arises, it is not the basis of the sin. This body has never initiated the act of killing, so the principle of forming the karma of killing is not established. If many people gather as an army, wanting to kill enemies or hunt beasts, etc., and someone kills, then who incurs the karma path of killing?
Verse:
Army etc. if acting together All incur it like the perpetrator
Treatise: In collective actions such as armies, if someone commits the act of killing, like the perpetrator himself, everyone incurs the karma path of killing. Because they all agree that it is one matter. Just as they teach each other for the same matter, so if one person kills, the others are all guilty. If someone is forced into this by external forces, because they agree in their hearts, they also incur the sin of killing. Unless someone vows to save their own life and therefore does not kill. Even if they are forced into it by external forces, but have no intention to kill, then there is no sin of killing. Now we should distinguish the characteristics of forming the karma path, that is, to what extent is it called killing, and to what extent is it called wrong view. First, distinguish the characteristics of killing.
Verse:
Killing arises from intentional thought Thinking of another, not accidental killing
Treatise: It is necessary to first have the intention to kill, and to think that the other is a sentient being, and to actually think that the other is a sentient being, and then to carry out the act of killing, and not to kill accidentally, that is, to only kill the intended target, and not to kill other beings randomly. Reaching this extent is called the karma path of killing. Hesitant killing also constitutes killing. That is, regarding the object to be killed, there is hesitation in the mind, not knowing whether it is alive or not, and even if it is alive, not knowing whether it is the object to be killed, and then
起決志若是若非我定當殺。由心無顧。若殺有情亦成業道。于剎那滅蘊如何成殺生。息風名生。依身心轉。若有令斷不更續生。如滅燈光鈴聲名殺。或復生者即是命根。若有令斷不續名殺。謂以噁心隔斷他命。乃至一念應生不生。唯此非余殺罪所觸。此所斷命為屬於誰。謂命若無彼便死者。既標第六非我而誰。破我論中當廣思擇。故薄伽梵所說頌言。
壽暖及與識 三法捨身時 所捨身僵仆 如木無思覺
故有根身名有命者。無根名死。其理決然。離系者言。不思而殺亦得殺罪。猶如觸火設不先思亦被燒害。若爾汝等遇見他妻。或誤觸身亦應有罪。又善心者拔離系發。或師慈心勸修苦行。或因施主宿食不消。此等皆應獲苦他罪。又胎與母互為苦因。應母與胎有苦他罪。又所殺者既與殺合。亦應如火能燒自依。不應但令能殺得罪。又遣他殺殺罪應無。如火不燒教觸火者。又諸木等應為罪觸。如舍等崩亦害生故。又非但喻立義可成。已分別殺生。當辯不與取。頌曰。
不與取他物 力竊取屬己
論曰。前不誤等如其所應。流至後門故不重說。謂要先發欲盜故思。於他物中起他物想。或力或竊起盜加行。不誤而取令屬己身。齊此名為不與取罪。若有盜取窣堵波物。彼于如來得偷盜罪。以佛臨欲
【現代漢語翻譯】 現代漢語譯本： 如果我下定決心，無論對錯，我都會殺。心中毫無顧忌。如果殺害有情眾生，就會構成惡業。如果在剎那間滅盡五蘊，又如何構成殺生呢？氣息停止稱為死亡，依附身心而轉變。如果有人使其斷絕，不再延續生命，就像熄滅燈光一樣，這稱為『殺』。或者，如果還有生命延續，那就是命根。如果有人使其斷絕，不再延續，這稱為『殺』，意思是懷著惡意隔斷他人的生命，乃至一念之間應該產生卻未產生。只有這種情況，而不是其他情況，才構成殺罪。那麼，所斷絕的生命屬於誰呢？如果生命不存在，那個人就會死亡。既然已經標明了第六識不是『我』，那又是誰呢？關於破除『我』的理論，應當廣泛地思考和選擇。所以，薄伽梵（Bhagavan，佛陀的尊稱）所說的偈頌是： 『壽命、暖氣和意識，這三種法捨棄身體時，所捨棄的身體僵硬倒下，像木頭一樣沒有思覺。』 所以，有根識的身體稱為有生命，沒有根識的身體稱為死亡，這個道理是確定的。離系者（指外道）說，即使不思考而殺，也構成殺罪，就像接觸火焰，即使沒有事先思考，也會被燒傷。如果這樣，那麼你們遇見他人的妻子，或者不小心觸碰到身體，也應該有罪。還有，善心的人拔掉離系者的頭髮，或者老師慈悲地勸導修行苦行，或者因為施主吃了不消化的食物，這些都應該獲得使他人痛苦的罪過。還有，胎兒和母親互相成為痛苦的原因，那麼母親和胎兒之間應該有使他人痛苦的罪過。還有，被殺的人既然與殺的行為結合在一起，也應該像火一樣能夠燒燬自身，不應該只讓能殺的人獲罪。還有，派遣他人去殺人，殺罪應該不存在，就像火不燒灼教唆接觸火的人。還有，各種樹木等應該被罪所觸及，就像房屋倒塌也會傷害生命。而且，不能僅僅用比喻來確立義理。已經分別解釋了殺生，下面應當辨析不與取（偷盜）。偈頌說： 『不給予而拿取他人的財物，用武力或偷偷地據爲己有。』 論述說，前面關於不誤等情況，按照它們各自的情況，流傳到後面的章節，所以不再重複說明。意思是，一定要先發起想要偷盜的念頭，因此而思考，對於他人的財物產生是他人財物的想法，或者用武力或者偷偷地進行偷盜的行為，不誤解地拿取並使之歸屬於自己，達到這個程度，就稱為不與取罪。如果有人偷盜窣堵波（stupa，佛塔）的財物，那麼他對於如來（Tathagata，佛的稱號）犯了偷盜罪，因為佛陀臨近涅槃（Nirvana，寂滅）。
【English Translation】 English version: If I make a firm resolution, whether right or wrong, I will kill. Without any regard in my heart. If killing sentient beings, it will constitute an evil karma. If in an instant, the five aggregates are extinguished, how can it constitute killing? The cessation of breath is called death, relying on the body and mind to transform. If someone causes it to be cut off, no longer continuing life, like extinguishing a lamp, this is called 'killing'. Or, if there is still life continuing, that is the life force. If someone causes it to be cut off, no longer continuing, this is called 'killing', meaning with malicious intent severing the life of another, even to the point that a thought that should arise does not arise. Only this situation, and not others, constitutes the sin of killing. Then, to whom does the life that is cut off belong? If life does not exist, that person will die. Since it has been indicated that the sixth consciousness is not 'I', then who is it? Regarding the theory of breaking down 'I', one should widely contemplate and choose. Therefore, the Bhagavan (Bhagavan, the Blessed One, an epithet of the Buddha) said in a verse: 'When life, warmth, and consciousness, these three dharmas abandon the body, the abandoned body falls stiffly, like wood without thought or awareness.' Therefore, a body with root consciousness is called having life, a body without root consciousness is called death, this principle is certain. The detached ones (referring to non-Buddhists) say that even killing without thinking constitutes the sin of killing, just like touching fire, even without thinking beforehand, one will be burned. If so, then if you encounter another's wife, or accidentally touch the body, you should also be guilty. Also, a person with good intentions pulling out the hair of a detached one, or a teacher compassionately advising the practice of asceticism, or because a donor eats indigestible food, these should all incur the sin of causing suffering to others. Also, the fetus and the mother mutually cause suffering to each other, then the mother and the fetus should have the sin of causing suffering to others. Also, the one who is killed, since they are combined with the act of killing, should also be able to burn themselves like fire, it should not only be the one who can kill who incurs the sin. Also, sending others to kill, the sin of killing should not exist, just like fire does not burn the one who instructs to touch the fire. Also, various trees and the like should be touched by sin, just like a house collapsing also harms life. Moreover, one cannot merely establish meaning with metaphors. Having separately explained killing, one should now discern not-giving-taking (stealing). The verse says: 'Taking the property of others without being given, using force or secretly taking it as one's own.' The treatise says that the previous situations regarding not misunderstanding, etc., according to their respective situations, flow to the later chapters, so they are no longer repeated. It means that one must first initiate the thought of wanting to steal, therefore thinking, having the thought that the property of others is the property of others, either using force or secretly carrying out the act of stealing, taking without misunderstanding and making it belong to oneself, reaching this extent, it is called the sin of not-giving-taking. If someone steals the property of a stupa (stupa, a Buddhist monument), then he commits the sin of stealing against the Tathagata (Tathagata, an epithet of the Buddha), because the Buddha is near Nirvana (Nirvana, liberation).
入涅槃時哀愍世間總受所施。有餘師說。望守護者。若有掘取無主伏藏。於國主邊得偷盜罪。若有盜取諸迴轉物。已作羯磨于界內僧。若羯磨未成。普于佛弟子得偷盜罪。余例應思。已辯不與取。當辯欲邪行。頌曰。
欲邪行四種 行所不應行
論曰。總有四種行不應行。皆得名為欲邪行罪。一于非境行不應行。謂行於他所攝妻妾或母或父或父母親乃至或王所守護境。二于非道行不應行。謂于自妻口及余道。三于非處行不應行。謂于寺中制多迥處。四于非時行不應行。非時者何。謂懷胎時飲兒乳時受齋戒時。設自妻妾亦犯邪行。有說。若夫許受齋戒而有所犯方謂非時。既不誤言亦流至此。若於他婦謂是己妻。或於己妻謂為他婦。道非道等但有誤心雖有所行而非業道。若於此他婦作余他婦想行非梵行成業道耶。有說亦成。以於他婦起淫加行及受用故。有說不成。如殺業道於此起加行於余究竟故。于苾芻尼行非梵行。為從何處得業道耶。此從國王不忍許故。于自妻妾受齋戒時尚不應行。況出家者。若於童女行非梵行。為從何處得業道耶。若已許他于所許處。未許他者于能護人。此及所餘皆于王得。已辯欲邪行。當辯虛誑語。頌曰。
染異想發言 解義虛誑語
論曰。于所說義異想發言。及所誑者
【現代漢語翻譯】 現代漢語譯本 入涅槃時哀愍世間，普遍接受世間佈施。有些律師說，（佛陀）希望得到守護者（的保護）。如果有人挖掘無主的埋藏物，在國王那裡會得到偷盜的罪名。如果有人偷盜已經迴轉的物品，即已經為僧團在界內做過羯磨（karma，佛教儀式）的物品，如果羯磨尚未完成，那麼普遍對於佛弟子來說，就構成偷盜罪。其餘情況可以類推。以上辨析了不與取（Adinnadana，不予而取，偷盜），下面辨析欲邪行（Kamesu Micchacara，邪淫）。頌詞說： 『欲邪行有四種，行所不應行。』 論曰：總共有四種行為不應該做，都會構成欲邪行罪。一，于非境行不應行，即與他人所擁有的妻妾、母親、父親、父母親，乃至國王所守護的女子發生關係。二，于非道行不應行，即在自己妻子的口以及其他非正常性器官進行性行為。三，于非處行不應行，即在寺廟、佛塔等清凈場所進行性行為。四，于非時行不應行，什麼是非時呢？即在懷孕時、哺乳時、受齋戒時。即使是自己的妻妾，也構成邪行。有人說，如果丈夫允許接受齋戒，但有所違犯，才算非時。既然沒有誤說，也流傳到這裡。如果對別人的妻子認為是自己的妻子，或者對自己的妻子認為是別人的妻子，在性交的途徑上有所錯誤，只要有誤解的心，即使發生了性行為，也不是業道（karma path，產生業力的途徑）。如果對於這個或那個婦女，產生其他的想法，進行非梵行（non-brahmacharya，不凈行），是否構成業道呢？有人說也構成，因為對於其他婦女產生了淫慾的加行（preparatory action，準備行為）以及受用。有人說不構成，就像殺業道，對於此人產生加行，對於另外的人完成（殺業）。如果對比丘尼（bhikkhuni，佛教女出家人）行非梵行，從何處得到業道呢？這是因為國王不允許這種行為。對於自己的妻妾，在受齋戒時都不應該行淫，更何況是出家人。如果對童女行非梵行，從何處得到業道呢？如果已經許配給他人，則在所許配的人那裡（得到業道），未許配給他人，則在能保護她的人那裡（得到業道）。這些以及其餘情況，都從國王那裡得到（業道）。以上辨析了欲邪行，下面辨析虛誑語（Musavada，妄語）。頌詞說： 『染異想發言，解義虛誑語。』 論曰：對於所說的意義，產生不同的想法而說出，以及所欺騙的人（理解的意義與說話者想表達的意義不同），都屬於虛誑語。
【English Translation】 English version When entering Nirvana, he compassionately accepted all the offerings made by the world. Some teachers say that (the Buddha) hoped for protectors. If someone digs up ownerless buried treasures, they will be guilty of theft before the king. If someone steals items that have been transferred, that is, items for which a karma (Buddhist ritual) has already been performed within the boundary of the Sangha (monastic community), if the karma has not been completed, then it constitutes theft for all Buddhist disciples. Other cases should be considered analogously. The above has discussed Adinnadana (taking what is not given, stealing), and below will discuss Kamesu Micchacara (sexual misconduct). The verse says: 'Sexual misconduct is of four kinds, doing what should not be done.' Treatise says: In general, there are four kinds of actions that should not be done, all of which constitute the sin of sexual misconduct. First, engaging in what should not be engaged in with an improper object, that is, having relations with another's wife, concubine, mother, father, parents, or even a woman protected by the king. Second, engaging in what should not be engaged in through an improper channel, that is, engaging in sexual acts through the mouth or other non-normal sexual organs of one's own wife. Third, engaging in what should not be engaged in at an improper place, that is, engaging in sexual acts in temples, stupas, or other pure places. Fourth, engaging in what should not be engaged in at an improper time, what is an improper time? That is, during pregnancy, while breastfeeding, or while observing precepts. Even with one's own wife or concubine, it constitutes sexual misconduct. Some say that if the husband allows the acceptance of precepts but violates them, then it is considered an improper time. Since there is no misunderstanding, it also flows here. If one thinks another's wife is one's own wife, or thinks one's own wife is another's wife, and there is an error in the path of intercourse, as long as there is a mistaken mind, even if sexual intercourse occurs, it is not a karma path (path of action, the path that generates karma). If one has other thoughts about this or that woman and engages in non-brahmacharya (non-pure conduct), does it constitute a karma path? Some say it does, because one has generated preparatory actions (preparatory action) and enjoyment for other women. Some say it does not, just like the karma path of killing, one generates preparatory actions for this person, but completes (the killing) on another person. If one engages in non-brahmacharya with a bhikkhuni (Buddhist nun), from where does one obtain the karma path? This is because the king does not allow such behavior. One should not engage in sexual acts with one's own wife or concubine while observing precepts, let alone a renunciant. If one engages in non-brahmacharya with a virgin, from where does one obtain the karma path? If she has already been betrothed to another, then (one obtains the karma path) from the person to whom she has been betrothed; if she has not been betrothed to another, then (one obtains the karma path) from the person who can protect her. These and other situations are all obtained from the king (karma path). The above has discussed sexual misconduct, and below will discuss Musavada (false speech). The verse says: 'Speaking with tainted different thoughts, interpreting the meaning as false speech.' Treatise says: Speaking with different thoughts about the meaning of what is said, and the meaning understood by the deceived person (the meaning understood by the deceived person is different from the meaning the speaker wants to express), all belong to false speech.
解所說義。染心不誤成虛誑語。若所誑者未解言義。此言是何。是雜穢語。既虛誑語是所發言有多字成言。何時成業道。與最後字俱生表聲及無表業成此業道。或隨何時所誑解義。表無表業成此業道。前字俱行皆此加行。所言解義定據何時。為據已聞正解名解。為據正聞能解名解。若爾何失。若據已聞正解名解。言所詮義意識所知。語表耳識俱時滅故。應此業道唯無表成。若據正聞能解名解。雖無有失然未了知。如何正聞可名能解。善言義者無迷亂緣。耳識已生名為能解。如無失者應取為宗。經說諸言略有十六。謂于不見不聞不覺不知事中言實見等或於所見所聞所覺所知事中言不見等。如是八種名非聖言。若於不見乃至不知言不見等或於所見乃至所知言實見等。如是八種名為聖言。何等名為所見等相。頌曰。
由眼耳意識 並餘三所證 如次第名為 所見聞知覺
論曰。毗婆沙師作如是說。若境由眼識所證名所見。若境由耳識所證名所聞。若境由意識所證名所知。若境由鼻識舌識及身識所證名所覺。所以然者。香味觸三無記性故如死無覺。故能證者偏立覺名。何證知然。由經理證。言由經者。謂契經說。佛告大母。汝意云何。諸所有色非汝眼見。非汝曾見。非汝當見。非希求見。汝為因此起欲起貪起
【現代漢語翻譯】 現代漢語譯本：
解釋所說之義。以染污之心說不實之語，即成虛誑語。如果被欺騙的人不理解所說之義，那麼這種言語是什麼呢？是雜穢語。既然虛誑語是所發之言由多個字組成，那麼何時構成業道呢？與最後一個字同時生起的表業和無表業構成此業道。或者隨被欺騙者何時理解所說之義，表業和無表業構成此業道。之前的字句都屬於加行。所說之義的理解究竟以何時為準呢？是以已聽聞並正確理解為準，還是以正在聽聞並能夠理解為準？如果這樣區分，會有什麼缺失呢？如果以已聽聞並正確理解為準，那麼所詮釋的意義已被意識所知，而語表和耳識同時滅去，因此這個業道應該只由無表業構成。如果以正在聽聞並能夠理解為準，雖然沒有缺失，但尚未完全了知，如何能說正在聽聞就能理解呢？善於理解言語意義的人，沒有迷惑顛倒的因緣，耳識已經產生，就可以稱為能夠理解。如同沒有缺失的情況，應該以此為準則。經典上說，各種言語大致有十六種。即對於未見、未聞、未覺、未知的事物，說成實際已見等等；或者對於已見、已聞、已覺、已知的事物，說成未見等等。這八種稱為非聖言。如果對於未見乃至未知的事物，說成未見等等；或者對於已見乃至已知的事物，說成實際已見等等。這八種稱為聖言。什麼是所見等的相狀呢？頌文說：
由眼耳意識 並餘三所證
如次第名為 所見聞知覺
論述：毗婆沙師這樣說，如果境由眼識所證，名為所見；如果境由耳識所證，名為所聞；如果境由意識所證，名為所知；如果境由鼻識、舌識及身識所證，名為所覺。之所以這樣說，是因為香味觸三種是無記性的，如同死人沒有感覺一樣。所以能證者偏重於建立覺的名稱。有什麼證據可以證明這一點呢？由經文和理證來證明。所說的經文，是指契經上說，佛告訴大母：『你認為如何？所有色法不是你眼睛所見，不是你曾經見過，不是你將要見到，不是你希望見到。你因此會生起慾望、生起貪婪、生起嗔恨嗎？』 English version:
Explaining the meaning of what is said. Speaking untruths with a defiled mind constitutes false speech. If the person being deceived does not understand the meaning of the words, what kind of speech is it? It is impure speech. Since false speech consists of multiple words, when does it constitute a path of action (karma-patha)? The expressive (vijnapti) and non-expressive (avijnapti) actions arising simultaneously with the last word constitute this path of action. Or, whenever the deceived person understands the meaning of the words, the expressive and non-expressive actions constitute this path of action. The preceding words are all preliminary actions. When exactly is the understanding of the meaning of what is said determined? Is it based on having already heard and correctly understood, or on currently hearing and being able to understand? If we distinguish in this way, what shortcomings will there be? If it is based on having already heard and correctly understood, then the meaning being explained is already known by consciousness, while the verbal expression and ear-consciousness have already ceased simultaneously. Therefore, this path of action should be constituted only by non-expressive action. If it is based on currently hearing and being able to understand, although there is no shortcoming, it is not yet fully known. How can it be said that one can understand while currently hearing? One who is skilled in understanding the meaning of words has no cause for confusion. When ear-consciousness has already arisen, it can be called being able to understand. Like the case where there is no shortcoming, this should be taken as the principle. The scriptures say that there are roughly sixteen kinds of speech. That is, regarding things not seen, not heard, not sensed, not known, saying that they have actually been seen, etc.; or regarding things seen, heard, sensed, known, saying that they have not been seen, etc. These eight are called non-holy speech. If, regarding things not seen, etc., up to things not known, saying that they have not been seen, etc.; or regarding things seen, etc., up to things known, saying that they have actually been seen, etc. These eight are called holy speech. What are the characteristics of 'seen,' etc.? The verse says:
By eye, ear, consciousness, and the remaining three attested,
In order, they are named seen, heard, known, sensed.
Treatise: The Vaibhashikas say thus: If an object is attested by eye-consciousness, it is called 'seen'; if an object is attested by ear-consciousness, it is called 'heard'; if an object is attested by consciousness, it is called 'known'; if an object is attested by nose-consciousness, tongue-consciousness, and body-consciousness, it is called 'sensed.' The reason for this is that the three—smell, taste, and touch—are of an indeterminate (avyakrta) nature, like a dead person having no sensation. Therefore, the attesting ones are particularly established with the name 'sensed.' What evidence proves this? It is proven by scripture and reason. The scripture refers to the sutra that says, the Buddha told Mahaprajapati: 'What do you think? All forms are not seen by your eyes, not previously seen by you, not to be seen by you, not desired to be seen by you. Would you therefore give rise to desire, give rise to greed, give rise to hatred?'
【English Translation】 Explaining the meaning of what is said. Speaking untruths with a defiled mind constitutes false speech. If the person being deceived does not understand the meaning of the words, what kind of speech is it? It is impure speech. Since false speech consists of multiple words, when does it constitute a path of action (karma-patha)? The expressive (vijnapti) and non-expressive (avijnapti) actions arising simultaneously with the last word constitute this path of action. Or, whenever the deceived person understands the meaning of the words, the expressive and non-expressive actions constitute this path of action. The preceding words are all preliminary actions. When exactly is the understanding of the meaning of what is said determined? Is it based on having already heard and correctly understood, or on currently hearing and being able to understand? If we distinguish in this way, what shortcomings will there be? If it is based on having already heard and correctly understood, then the meaning being explained is already known by consciousness, while the verbal expression and ear-consciousness have already ceased simultaneously. Therefore, this path of action should be constituted only by non-expressive action. If it is based on currently hearing and being able to understand, although there is no shortcoming, it is not yet fully known. How can it be said that one can understand while currently hearing? One who is skilled in understanding the meaning of words has no cause for confusion. When ear-consciousness has already arisen, it can be called being able to understand. Like the case where there is no shortcoming, this should be taken as the principle. The scriptures say that there are roughly sixteen kinds of speech. That is, regarding things not seen, not heard, not sensed, not known, saying that they have actually been seen, etc.; or regarding things seen, heard, sensed, known, saying that they have not been seen, etc. These eight are called non-holy speech. If, regarding things not seen, etc., up to things not known, saying that they have not been seen, etc.; or regarding things seen, etc., up to things known, saying that they have actually been seen, etc. These eight are called holy speech. What are the characteristics of 'seen,' etc.? The verse says: By eye, ear, consciousness, and the remaining three attested, In order, they are named seen, heard, known, sensed. Treatise: The Vaibhashikas say thus: If an object is attested by eye-consciousness, it is called 'seen'; if an object is attested by ear-consciousness, it is called 'heard'; if an object is attested by consciousness, it is called 'known'; if an object is attested by nose-consciousness, tongue-consciousness, and body-consciousness, it is called 'sensed.' The reason for this is that the three—smell, taste, and touch—are of an indeterminate (avyakrta) nature, like a dead person having no sensation. Therefore, the attesting ones are particularly established with the name 'sensed.' What evidence proves this? It is proven by scripture and reason. The scripture refers to the sutra that says, the Buddha told Mahaprajapati: 'What do you think? All forms are not seen by your eyes, not previously seen by you, not to be seen by you, not desired to be seen by you. Would you therefore give rise to desire, give rise to greed, give rise to hatred?'
親起愛起阿賴耶起尼延底起耽著不。不爾。大德。諸所有聲非汝耳聞。廣說乃至諸所有法非汝意知。廣說乃至。不爾。大德。復告大母。汝於此中應知所見。雖有所見應知所聞所覺所知。唯有所聞所覺所知。此經既於色聲法境。說為所見所聞所知。準此定於香等三境。總合建立一所覺名。若不許然何名所覺。又香味觸在所見等外。于彼三境應不起言說。是名為理。此證不成。且經非證。經義別故。非此經中世尊為欲決判見等四所言相。然見此經所說義者。謂佛勸彼於六境中。及於見等四所言事。應知但有所見等言。不應增益愛非愛相。若爾何相名所見等。有餘師說。若是五根現所證境名為所見。若他傳說名為所聞。若運自心以種種理。比度所許名為所覺。若意現證名為所知。於五境中一一容起見聞覺知四種言說。于第六境除見有三。由此覺名非無所目。香等三境言說非無。故彼理言亦為無理。先軌範師作如是說。眼所現見名為所見。從他傳聞名為所聞。自運己心諸所思構名為所覺。自內所受及自所證名為所知。且止傍言應申正論。頗有由身表異想義不由發語成虛誑語耶。曰有。故論言。頗有不動身殺生罪觸耶。曰有。謂發語。頗有不發語誑語罪觸耶。曰有。謂動身。頗有不動身不發語二罪所觸耶。曰有。謂仙人意憤及
【現代漢語翻譯】 現代漢語譯本： 『親起愛起阿賴耶起尼延底起耽著不？』（你是否因為親近、愛戀、執著阿賴耶識而生起種種煩惱？） 『不爾。大德。』（不是的，大德。） 『諸所有聲非汝耳聞。廣說乃至諸所有法非汝意知。廣說乃至。』（所有的聲音不是你耳朵聽到的，廣而言之，所有的法不是你意識知道的，廣而言之。） 『不爾。大德。』（不是的，大德。） 復告大母：『汝於此中應知所見。雖有所見應知所聞所覺所知。唯有所聞所覺所知。』（佛陀又告訴大母：『你應該知道你所見到的，雖然有所見，也應該知道你所聽到的、感覺到的、知道的。只有所聽到的、感覺到的、知道的。』） 此經既於色聲法境，說為所見所聞所知。準此定於香等三境。總合建立一所覺名。若不許然何名所覺？（既然這部經在色、聲、法三種境界中，說為所見、所聞、所知，那麼按照這個標準，就應該在香等三種境界中，總合建立一個『所覺』的名稱。如果不允許這樣，那麼『所覺』這個名稱又指什麼呢？） 又香味觸在所見等外，于彼三境應不起言說。是名為理。此證不成。且經非證。經義別故。（而且香味觸在所見等之外，對於這三種境界應該不產生言說。這可以稱之為道理。這個論證不成立。而且經典不是論證，因為經典的意義不同。） 非此經中世尊為欲決判見等四所言相。然見此經所說義者，謂佛勸彼於六境中，及於見等四所言事，應知但有所見等言，不應增益愛非愛相。（這部經中，世尊不是爲了決斷見等四種言說的相狀。然而看到這部經所說意義的人，認為佛陀勸告他們，在六種境界中，以及在見等四種言說的事情上，應該知道只有所見等言說，不應該增加愛與非愛的相狀。） 若爾何相名所見等？有餘師說。若是五根現所證境名為所見。若他傳說名為所聞。若運自心以種種理，比度所許名為所覺。若意現證名為所知。於五境中一一容起見聞覺知四種言說。于第六境除見有三。由此覺名非無所目。香等三境言說非無。故彼理言亦為無理。（如果這樣，那麼什麼相狀叫做『所見』等呢？有其他老師說，如果是五根現在所證的境界叫做『所見』。如果是從他人那裡聽來的傳說叫做『所聞』。如果運用自己的心，用種種道理，比較推度所允許的叫做『所覺』。如果是意識現在所證的叫做『所知』。在五種境界中，每一種都可能產生見、聞、覺、知四種言說。在第六種境界中，除了見之外有三種。因此『覺』這個名稱不是沒有所指。香等三種境界的言說不是沒有。所以那個道理的言說也是沒有道理的。） 先軌範師作如是說。眼所現見名為所見。從他傳聞名為所聞。自運己心諸所思構名為所覺。自內所受及自所證名為所知。（先前的軌範師這樣說：眼睛現在所見到的叫做『所見』。從他人那裡聽來的叫做『所聞』。自己運用自己的心，所思考構成的叫做『所覺』。自己內心所感受到的以及自己所證悟的叫做『所知』。） 且止傍言應申正論。頗有由身表異想義不由發語成虛誑語耶？（暫且停止旁論，應該闡述正論。有沒有通過身體表達不同的想法，而不是通過說話而構成虛妄語的呢？） 曰有。（有。） 故論言：『頗有不動身殺生罪觸耶？』（所以論中說：『有沒有不移動身體而觸犯殺生罪的呢？』） 曰有。謂發語。（有。就是通過說話。） 『頗有不發語誑語罪觸耶？』（『有沒有不說話而觸犯虛妄語罪的呢？』） 曰有。謂動身。（有。就是通過移動身體。） 『頗有不動身不發語二罪所觸耶？』（『有沒有不移動身體也不說話而觸犯兩種罪的呢？』） 曰有。謂仙人意憤及（有。就是仙人心中憤怒以及……）
English version: 'Did you arise, love arise, Ālaya (storehouse consciousness) arise, Niyanti (definitely) arise, clinging arise?' 'No, Great One.' 'All sounds are not heard by your ear. Broadly speaking, all dharmas (teachings, phenomena) are not known by your mind.' Broadly speaking. 'No, Great One.' Again, he told the Great Mother: 'You should know what is seen in this. Although there is seeing, you should know what is heard, felt, and known. Only what is heard, felt, and known.' Since this sutra (scripture) speaks of form, sound, and dharma realms as what is seen, heard, and known, according to this standard, we should establish a single name 'felt' for the three realms of smell, etc. If this is not allowed, then what does the name 'felt' refer to? Moreover, since smell, taste, and touch are outside of what is seen, etc., speech should not arise in those three realms. This is called reason. This proof is not established. Moreover, the sutra is not proof, because the meaning of the sutra is different. In this sutra, the World Honored One (Buddha) did not intend to decide the characteristics of the four spoken aspects of seeing, etc. However, those who see the meaning spoken in this sutra believe that the Buddha advises them that in the six realms and in the four spoken matters of seeing, etc., they should know that there are only the words 'what is seen,' etc., and should not increase the aspects of love and non-love. If so, what aspects are called 'what is seen,' etc.? Some teachers say that if it is the realm currently witnessed by the five senses, it is called 'what is seen.' If it is a legend heard from others, it is called 'what is heard.' If one uses one's own mind and various reasons to compare and consider what is allowed, it is called 'what is felt.' If it is what is currently witnessed by the mind, it is called 'what is known.' In each of the five realms, the four kinds of speech of seeing, hearing, feeling, and knowing can arise. In the sixth realm, there are three except for seeing. Therefore, the name 'felt' is not without an object. Speech in the three realms of smell, etc., is not without. Therefore, that reasoning is also unreasonable. The former teacher of discipline said this: What is currently seen by the eye is called 'what is seen.' What is heard from others is called 'what is heard.' What is thought and constructed by using one's own mind is called 'what is felt.' What is received internally and what is realized by oneself is called 'what is known.' Let's stop the side talk and state the main argument. Is there a false speech formed by expressing different thoughts through the body without speaking? It is. Therefore, the treatise says: 'Is there a touch of the sin of killing without moving the body?' It is. That is, through speaking. 'Is there a touch of the sin of lying without speaking?' It is. That is, through moving the body. 'Is there a touch of the two sins of not moving the body and not speaking?' It is. That is, the anger in the mind of a hermit and...
【English Translation】 'Did you arise, love arise, Ālaya (storehouse consciousness) arise, Niyanti (definitely) arise, clinging arise?' 'No, Great One.' 'All sounds are not heard by your ear. Broadly speaking, all dharmas (teachings, phenomena) are not known by your mind.' Broadly speaking. 'No, Great One.' Again, he told the Great Mother: 'You should know what is seen in this. Although there is seeing, you should know what is heard, felt, and known. Only what is heard, felt, and known.' Since this sutra (scripture) speaks of form, sound, and dharma realms as what is seen, heard, and known, according to this standard, we should establish a single name 'felt' for the three realms of smell, etc. If this is not allowed, then what does the name 'felt' refer to? Moreover, since smell, taste, and touch are outside of what is seen, etc., speech should not arise in those three realms. This is called reason. This proof is not established. Moreover, the sutra is not proof, because the meaning of the sutra is different. In this sutra, the World Honored One (Buddha) did not intend to decide the characteristics of the four spoken aspects of seeing, etc. However, those who see the meaning spoken in this sutra believe that the Buddha advises them that in the six realms and in the four spoken matters of seeing, etc., they should know that there are only the words 'what is seen,' etc., and should not increase the aspects of love and non-love. If so, what aspects are called 'what is seen,' etc.? Some teachers say that if it is the realm currently witnessed by the five senses, it is called 'what is seen.' If it is a legend heard from others, it is called 'what is heard.' If one uses one's own mind and various reasons to compare and consider what is allowed, it is called 'what is felt.' If it is what is currently witnessed by the mind, it is called 'what is known.' In each of the five realms, the four kinds of speech of seeing, hearing, feeling, and knowing can arise. In the sixth realm, there are three except for seeing. Therefore, the name 'felt' is not without an object. Speech in the three realms of smell, etc., is not without. Therefore, that reasoning is also unreasonable. The former teacher of discipline said this: What is currently seen by the eye is called 'what is seen.' What is heard from others is called 'what is heard.' What is thought and constructed by using one's own mind is called 'what is felt.' What is received internally and what is realized by oneself is called 'what is known.' Let's stop the side talk and state the main argument. Is there a false speech formed by expressing different thoughts through the body without speaking? It is. Therefore, the treatise says: 'Is there a touch of the sin of killing without moving the body?' It is. That is, through speaking. 'Is there a touch of the sin of lying without speaking?' It is. That is, through moving the body. 'Is there a touch of the two sins of not moving the body and not speaking?' It is. That is, the anger in the mind of a hermit and...
布灑他時。若不動身亦不發語。欲無無表離表而生。此二如何得成業道。于如是難應設劬勞。已辯虛誑語。當辯餘三語。頌曰。
染心壞他語 說名離間語 非愛粗惡語 諸染雜穢語 余說異三染 佞歌邪論等
論曰。若染污心發壞他語。若他壞不壞俱成離間語。解義不誤流至此中。若以染心發非愛語毀呰於他名粗惡語。前染心語流至此故。解義不誤亦與前同。謂本期心所欲罵者。解所說義業道方成。一切染心所發諸語名雜穢語。所以者何。染所發言皆雜穢語故。唯前語字流至此中。有餘師說。異虛誑等前三種語所有一切染心發言名雜穢語。此謂佞歌及邪論等。佞謂諂佞。如有苾芻邪命居懷發諂佞語。歌謂歌詠。如世有人以染污心諷吟相調。及倡妓者為悅他情以染污心作諸詞曲。言邪論者。謂廣辯說諸不正見所執言詞。等謂染心所發悲嘆。及諸世俗戲論言詞。但異前三染心所發一切皆是雜穢語收。輪王現時亦有歌詠。如何不是雜穢語收。由彼語從出離心發能引出離非預染心。有餘師言。爾時亦有成嫁娶等所發染言。由過輕故不成業道。已辯三語。當辯意三。頌曰。
惡欲他財貪 憎有情瞋恚 撥善惡等見 名邪見業道
論曰。於他財物惡欲名貪。謂於他財非理起欲。如何令彼屬
【現代漢語翻譯】 現代漢語譯本：布灑水的時候，如果身體不動也不說話，想要不通過身表和語表而產生無表業，這兩種情況如何能成就業道呢？對於這樣的難題，應該努力探究。已經辨析了虛誑語，下面應當辨析其餘三種語。頌文說： 『以染污心說壞他人的話，這稱為離間語；以不友善的粗暴惡劣的語言，以及各種染污雜穢的語言。』 『還有人說，不同於前三種染污語，諂媚的歌唱和邪惡的言論等。』 論述：如果以染污的心說壞他人的話，無論他人被破壞與否，都構成離間語。理解意義沒有錯誤，但影響到了這裡。如果以染污的心發出不友善的語言來譭謗他人，這稱為粗惡語。前面的染污心語也影響到了這裡，理解意義沒有錯誤，也與前面相同。指的是原本期望的心想要謾罵的對象，理解所說的話的意義，業道才能成就。一切以染污心所發出的各種語言，都稱為雜穢語。為什麼呢？因為由染污心所發出的言語都是雜穢語。只有前面的『語』字影響到了這裡。有其他論師說，不同於虛誑語等前三種語，所有以染污心發出的言語都稱為雜穢語。這裡指的是諂媚的歌唱以及邪惡的言論等。諂媚指的是諂佞。例如有比丘心懷邪命，發出諂媚的語言。歌唱指的是歌詠。例如世間有人以染污的心諷刺吟唱，以及倡妓爲了取悅他人而以染污的心創作各種詞曲。邪論指的是廣泛辯說各種不正見的言論。『等』指的是以染污心發出的悲嘆，以及各種世俗的戲論言詞。只要不同於前面三種染污心所發出的言語，都屬於雜穢語。轉輪王出現的時候也有歌詠，為什麼不屬於雜穢語呢？因為那些歌詠是從出離心發出的，能夠引導人們出離，而不是預先懷有染污心。有其他論師說，那時也有因為結婚等事情而發出的染污之語，因為過失輕微，所以不能構成業道。已經辨析了三種語，下面應當辨析意三種。 頌文說： 『貪婪地想要他人財物，憎恨有情眾生的瞋恚，否定善惡等因果的見解，稱為邪見業道。』 論述：對於他人的財物產生惡意的慾望，這稱為貪。指的是對於他人的財物，不合道理地產生佔有慾，想著如何讓它屬於我。
【English Translation】 English version: At the time of sprinkling water, if one neither moves the body nor speaks, and desires to generate non-revealing karma (avyākṛta) without bodily or verbal expression, how can these two situations accomplish the path of karma (karmapatha)? One should diligently investigate such a difficult question. Having discussed false speech, we should now discuss the remaining three types of speech. The verse says: 'Speech that harms others with a defiled mind is called divisive speech; unkind and harsh speech, and all defiled and impure speech.' 'Some say that, different from the previous three types of defiled speech, flattering songs and evil doctrines, etc.' Commentary: If one speaks words that harm others with a defiled mind, whether the other person is harmed or not, it constitutes divisive speech (paiśunya). The understanding of the meaning is not mistaken, but it influences this point. If one utters unkind words to slander others with a defiled mind, it is called harsh speech (paruṣa). The previous defiled mind speech also influences this point, and the understanding of the meaning is the same as before. It refers to the object that the originally intended mind wanted to scold; only when the meaning of the spoken words is understood can the path of karma be accomplished. All speech uttered with a defiled mind is called impure speech (saṃbhinna-pralāpa). Why? Because all speech uttered with a defiled mind is impure speech. Only the word 'speech' from the previous statement influences this point. Some other teachers say that, different from the previous three types of speech such as false speech, all speech uttered with a defiled mind is called impure speech. This refers to flattering songs and evil doctrines, etc. Flattery refers to adulation. For example, a Bhikṣu (monk) harbors wrong livelihood (mithyā-ājīva) and utters flattering words. Singing refers to chanting. For example, worldly people satirize and chant with a defiled mind, and courtesans create various lyrics with a defiled mind to please others. Evil doctrines refer to extensively discussing and explaining the words and phrases held by various wrong views. 'Etc.' refers to lamentations uttered with a defiled mind, and various worldly frivolous words. As long as it is different from the speech uttered with the previous three types of defiled minds, it all falls under impure speech. When a Cakravartin (wheel-turning king) appears, there are also songs; why are they not considered impure speech? Because those songs are uttered from a mind of renunciation (niḥsaraṇa-citta) and can guide people to liberation, rather than harboring a defiled mind beforehand. Some other teachers say that at that time, there are also defiled words uttered because of marriage and other matters, but because the fault is minor, they do not constitute the path of karma. Having discussed the three types of speech, we should now discuss the three types of mental actions. The verse says: 'Greedily desiring the wealth of others, hatred and anger towards sentient beings, denying the views of good and evil, etc., are called the path of karma of wrong view (mithyā-dṛṣṭi).' Commentary: Having an evil desire for the wealth of others is called greed (abhidhyā). It refers to unreasonably desiring the wealth of others, thinking about how to make it belong to me.
我非他。起力竊心耽求他物。如是惡欲名貪業道。有餘師言。諸欲界愛皆貪業道。所以者何。五蓋經中依貪慾蓋佛說應斷此世間貪。故知貪名總說欲愛。有說。欲愛雖盡名貪。而不可說皆成業道。此惡行中攝粗品故。勿輪王世及北俱盧所起欲貪成貪業道。于有情類憎恚名瞋。謂於他有情慾為傷害事。如是憎恚名瞋業道。于善惡等惡見撥無。此見名為邪見業道。如經說。無施與無愛樂無祠祀無妙行無惡行。無妙惡行業果異熟。無此世間無彼世間。無母無父。無化生有情世間無沙門。或婆羅門是阿羅漢。彼經具顯謗業謗果謗聖邪見。此頌舉初等言攝后。
說一切有部俱舍論卷第十六 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷第十七
尊者世親造
三藏法師玄奘奉 詔譯分別業品第四之五
如是已辯十業道相。依何義名業道。頌曰。
此中三唯道 七業亦道故
論曰。十業道中后三唯道。業之道故立業道名。彼相應思說名為業。彼轉故轉。彼行故行。如彼勢力而造作故。前七是業。身語業故。亦業之道。思所游故。由能等起身語業思託身語業為境轉故。業業之道立業道名。故於此中言業道者。具顯業道業業道義。雖不同類而一為余。於世
【現代漢語翻譯】 現代漢語譯本： 『我』並非『他』（指所貪之物本身）。（而是）起身行動，竊取心思，貪求其他事物。像這樣邪惡的慾望，稱為貪的業道。有些論師說，欲界中的所有愛都屬於貪的業道。為什麼這樣說呢？因為在《五蓋經》中，佛陀依據貪慾蓋（Tanha-vicaranani-varana）說，應當斷除此世間的貪。因此可知，『貪』這個名稱總括了對慾望的愛。有人說，即使慾望的愛完全消失，也仍然可以稱為貪，但不能說所有（的貪）都成為業道。因為這種惡行中只包含粗糙的部分。不要（認為）轉輪王時代以及北俱盧洲所產生的慾望之貪，都屬於貪的業道。對於有情眾生懷有憎恨，稱為瞋（Dosa）。指的是對於其他有情眾生想要進行傷害的行為。像這樣的憎恨，稱為瞋的業道。對於善惡等事物持有錯誤的見解，否定其存在，這種見解稱為邪見的業道。如經文所說：『沒有佈施，沒有愛樂，沒有祭祀，沒有妙行，沒有惡行，沒有妙惡行業的結果和異熟果報，沒有此世間，沒有彼世間，沒有母親，沒有父親，沒有化生有情，世間沒有沙門（Sramana），或者婆羅門（Brahmana）是阿羅漢（Arhat）。』那部經文詳盡地揭示了誹謗業、誹謗果報、誹謗聖者的邪見。這個偈頌用『初』等字眼來概括後面的內容。
《說一切有部俱舍論》卷第十六 大正藏第29冊 No. 1558 《阿毗達磨俱舍論》
《阿毗達磨俱舍論》卷第十七
尊者世親造
三藏法師玄奘奉 詔譯 分別業品第四之五
像這樣已經辨析了十業道的相狀。依據什麼意義而稱為業道呢？頌文說：
『此中三唯道，七業亦道故。』
論述：十業道中，后三種（意業：貪、瞋、邪見）僅僅是道。因為是業的道路，所以立名為業道。與它們相應的思（Cetanā）被稱為業。因為它們（意業）轉變，（思）也隨之轉變；因為它們（意業）行動，（思）也隨之行動；就像它們的力量一樣而造作。前面的七種（身語業）是業，因為是身業和語業。也是業的道路，因為是思所遊歷之處。由於能夠等起（引發）身語業，思依託身語業作為對像而運轉。因此，業和業的道路，立名為業道。所以在這裡說『業道』，是完整地顯示了業道和業的道路的含義。雖然不同類別，但一個（業）爲了另一個（道）。對於世間...
【English Translation】 English version: 『I』 am not 『that』 (referring to the object of greed itself). (Rather, it is) rising up, stealing the mind, and craving other things. Such evil desire is called the path of karma of greed (Lobha). Some teachers say that all love in the desire realm belongs to the path of karma of greed. Why is this so? Because in the Five Hindrances Sutra, the Buddha said, based on the hindrance of greed (Tanha-vicaranani-varana), that one should cut off this worldly greed. Therefore, it is known that the name 『greed』 encompasses the love of desire in general. Some say that even if the love of desire completely disappears, it can still be called greed, but it cannot be said that all (greed) becomes the path of karma. Because this evil conduct only includes the coarse parts. Do not (think that) the greed of desire arising in the era of the Wheel-Turning King (Cakravartin) and in Uttarakuru (Northern Kurus) all belong to the path of karma of greed. Having hatred towards sentient beings is called aversion (Dosa). It refers to the act of wanting to harm other sentient beings. Such hatred is called the path of karma of aversion. Holding wrong views about good and evil, denying their existence, this view is called the path of karma of wrong view. As the sutra says: 『There is no giving, no loving, no sacrifice, no good conduct, no evil conduct, no result or different maturation of good and evil karma, no this world, no other world, no mother, no father, no beings born by transformation, the world has no Sramana (Sramana), or Brahmana (Brahmana) who is an Arhat (Arhat).』 That sutra fully reveals the wrong views of slandering karma, slandering retribution, and slandering the saints. This verse uses the words 『first』 and so on to summarize the following content.
Abhidharmakośabhāṣya, Volume 16 by the Sarvāstivāda School Taisho Tripitaka Volume 29 No. 1558 Abhidharmakośabhāṣya
Abhidharmakośabhāṣya, Volume 17
Composed by Venerable Vasubandhu
Translated by Tripiṭaka Master Xuanzang under Imperial Order, Chapter 4, Part 5: Differentiation of Karma
Having thus distinguished the characteristics of the ten paths of karma, according to what meaning are they called paths of karma? The verse says:
『Among these, three are solely paths, the seven karmas are also paths.』
Treatise: Among the ten paths of karma, the latter three (mental karma: greed, aversion, wrong view) are solely paths. Because they are the paths of karma, they are named paths of karma. The thought (Cetanā) corresponding to them is called karma. Because they (mental karma) change, (thought) also changes accordingly; because they (mental karma) act, (thought) also acts accordingly; just like their power, they create. The former seven (physical and verbal karma) are karma, because they are physical and verbal karma. They are also the paths of karma, because they are where thought travels. Because they can arise (cause) physical and verbal karma, thought relies on physical and verbal karma as objects and operates. Therefore, karma and the paths of karma are named paths of karma. So, saying 『paths of karma』 here fully reveals the meaning of paths of karma and karma. Although they are different categories, one (karma) is for the other (path). Regarding the world...
典中俱極成故。離殺等七無貪等三立業道名類此應釋。此加行後起何緣非業道。為此依此彼方轉故。又前說此攝粗品故。又若由此有減有增令內外物有增有減立為業道。異此不然。譬喻論師執貪瞋等即是意業。依何義釋彼名業道。應問彼師。然亦可言。彼是意業惡趣道故立業道名。或互相乘皆名業道。如是所說十惡業道。皆與善法現起相違。諸斷善根由何業道。斷續善相差別云何。頌曰。
唯邪見斷善 所斷欲生得 撥因果一切 漸斷二俱舍 人三洲男女 見行斷非得 續善疑有見 頓現除逆者
論曰。惡業道中唯有上品圓滿邪見能斷善根。若爾何緣本論中說云何上品諸不善根。謂諸不善根能斷善根者。或離欲位最初所除。由不善根能引邪見。故邪見事推在彼根。如火燒村火由賊起故世間說彼賊燒村。何等善根為此所斷。謂唯欲界生得善根。色無色善先不成故。施設足論當云何通。如彼論言。唯由此量是人已斷三界善根。依上善根得更遠說。令此相續非彼器故。何緣唯斷生得善根。加行善根先已退故。緣何邪見能斷善根。謂定撥無因果邪見。撥無因者。謂定撥無妙行惡行。撥無果者。謂定撥無彼果異熟。有餘師說。此二邪見猶如無間解脫道別。有餘師說。斷善邪見唯緣有漏。非無漏緣。唯自
【現代漢語翻譯】 現代漢語譯本：
因為經典中已經完全確定了這一點。 遠離殺生等七種惡行，以及無貪等三種善行，建立了業道的名稱，此類情況應如此解釋。 這種加行之後產生的行為，為什麼不是業道呢？ 因為它是依據此（業道），並在此（業道）的方向上轉變的緣故。 此外，前面說過，此（業道）包含粗顯的部分。 此外，如果由此（業道）導致（善或惡）的減少或增加，從而使內外之物（指身心及外在環境）有增加或減少，那麼就可確立為業道。 與此不同則不然。 譬喻論師認為貪、嗔等就是意業。 依據什麼意義來解釋它們被稱為業道呢？ 應該去問那些譬喻論師。 然而，也可以說，它們是意業，是通往惡趣的道路，因此被立為業道的名稱。 或者，互相助長（的善與惡）都可以被稱為業道。 如上所說的十惡業道，都與善法的生起相違背。 那麼，斷滅善根是由哪種業道造成的呢？ 斷滅和延續善根的差別又是什麼呢？ 頌文說：
唯有邪見斷滅善根， 所斷的是欲界生得的善根。 否定因果一切的邪見， 逐漸斷滅，二者都捨棄。 人類三洲的男女， 通過見解和行為斷滅（善根），不是通過證得。 延續善根，是因為懷疑和（錯誤的）見解， （斷滅）立即顯現，除了造作五逆罪的人。
論述：在惡業道中，只有上品圓滿的邪見才能斷滅善根。 如果這樣，為什麼本論中說『什麼是上品的不善根？』，指的是那些能夠斷滅善根的不善根。 或者，是遠離慾望的階段最初所去除的（不善根），因為不善根能夠引生邪見。 因此，邪見的事情被推到那些不善根上。 就像火燒村莊，火是由盜賊引起的，所以世間人說盜賊燒了村莊。 哪些善根會被這種邪見所斷滅呢？ 只有欲界生得的善根。 因為色界和無色界的善根先前沒有成就。 《施設足論》應該如何解釋呢？ 就像那部論典所說，只有通過這種程度的（邪見），這個人就已經斷滅了三界的善根。 這是依據上品的善根，從而更進一步地說的，因為要使這個相續不再是（解脫）的器皿。 為什麼只斷滅生得的善根呢？ 因為加行獲得的善根先前已經退失了。 緣于什麼樣的邪見能夠斷滅善根呢？ 指的是那些確定否定因果的邪見。 否定因的邪見，指的是確定否定妙行和惡行。 否定果的邪見，指的是確定否定它們的果報異熟。 有些論師說，這兩種邪見就像無間道和解脫道一樣是不同的。 還有些論師說，斷滅善根的邪見只緣于有漏法，不緣于無漏法，只緣于自身。
【English Translation】 English version:
Because it is completely established in the scriptures. The names of karma paths are established by abandoning the seven actions of killing, etc., and the three actions of non-greed, etc. This should be explained in this way. Why is this action arising after this application not a karma path? Because it relies on this (karma path) and turns in the direction of this (karma path). Furthermore, it was previously said that this (karma path) includes the coarse aspects. Moreover, if this (karma path) causes a decrease or increase (of good or evil), thereby causing an increase or decrease in internal and external things (referring to body and mind and the external environment), then it can be established as a karma path. Otherwise, it is not. The Sautrāntikas hold that greed, hatred, etc., are mental karma. According to what meaning are they called karma paths? One should ask those Sautrāntikas. However, it can also be said that they are mental karma, the path to evil destinies, hence the name karma path. Or, mutual support (of good and evil) can all be called karma paths. As mentioned above, the ten evil karma paths all contradict the arising of good dharmas. Then, by which karma path are the roots of good severed? What is the difference between severing and continuing the roots of good? The verse says:
Only wrong view severs the roots of good, What is severed is the naturally acquired good in the desire realm. Wrong view that denies all cause and effect, Gradually severs, abandoning both. Men and women of the three continents, Sever (the roots of good) through views and actions, not through attainment. Continuing the roots of good is due to doubt and (wrong) views, (Severance) immediately manifests, except for those who commit the five heinous crimes.
Treatise: Among the evil karma paths, only the supreme and complete wrong view can sever the roots of good. If so, why does this treatise say, 'What are the supreme unwholesome roots?', referring to those unwholesome roots that can sever the roots of good. Or, it refers to the (unwholesome roots) initially removed in the stage of detachment from desire, because unwholesome roots can give rise to wrong views. Therefore, the matter of wrong view is attributed to those unwholesome roots. Just as when a fire burns a village, the fire is caused by thieves, so people say that the thieves burned the village. Which roots of good are severed by this wrong view? Only the naturally acquired roots of good in the desire realm. Because the roots of good in the form and formless realms have not been previously accomplished. How should the Śāsana-prasthāna (Treatise on the Establishment of Doctrines) be explained? Just as that treatise says, only through this extent (of wrong view) has this person severed the roots of good in the three realms. This is said further based on the supreme roots of good, because it is to make this continuum no longer a vessel (for liberation). Why only sever the naturally acquired roots of good? Because the roots of good acquired through application have already declined. Upon what kind of wrong view can the roots of good be severed? It refers to those wrong views that definitely deny cause and effect. The wrong view that denies cause refers to definitely denying virtuous and evil actions. The wrong view that denies effect refers to definitely denying their resultant maturation. Some teachers say that these two wrong views are different, just like the immediate path and the path of liberation. Some teachers also say that the wrong view that severs the roots of good only arises from defiled dharmas, not from undefiled dharmas, and only arises from oneself.
界緣不緣他界。由彼唯作相應隨眠。境不隨增。勢力劣故。如是說者通一切緣。隨因亦增。有強力故。有餘師說。九品善根由一剎那邪見頓斷。如見道斷見所斷惑。如是說者漸斷善根。謂九品善根由九品邪見逆順相對漸次而斷。如修道斷修所斷惑。即下下邪見。能斷上上善根。乃至下下善根。上上邪見所斷。若作是說符本論文。如本論言。云何名微俱行善根。謂斷善根時最後所舍者。由舍彼故名斷善根。若爾彼文何理復說云何上品諸不善根。謂諸不善根能斷善根者。彼依究竟密說此言。由此善根斷無餘故。謂若猶有一品善根。余品善根因斯可起。未可說彼名斷善根。斷究竟時方名斷善。故唯說上品名能斷善根。有餘師言。斷九品善終無中出如見道中。如是說者通出不出。有餘師說先舍律儀后斷善根。未易舍故。如是說者若彼律儀是此品心所等起果。此品心斷舍彼律儀。以果與因品類同故。為在何處能斷善根。人趣三洲非在惡趣。亦非天趣。所以者何。以惡趣中染不染慧不堅牢故。以天趣中現見善惡諸業果故。言三洲者。除北俱盧。彼無極惡阿世耶故。有餘師說。唯贍部洲。若爾便違本論所說。如本論說。贍部洲人極少成八根。東西洲亦爾。如是斷善依何類身。唯男女身。志意定故。有餘師說。亦非女身。欲勤慧等皆昧
鈍故。若爾便違本論所說。如本論說。若成女根定成八根。男根亦爾。為何行者能斷善根。唯見行人非愛行者。諸愛行者惡阿世耶極躁動故。諸見行者惡阿世耶極堅深故。由斯理趣非扇搋等能斷善根。愛行類故。又此類人如惡趣故。此善根斷其體是何。善斷應知非得為體。以斷善位善得不生。非得續生替善根得非得生位名斷善根。故斷善根非得為體。善根斷已由何復續。由疑有見。謂因果中有時生疑。此或應有。或生正見定有非無。爾時善根得還續起。善得起故名續善根。有餘師言。九品漸續。如是說者頓續善根。然後后時漸漸現起。如頓除病氣力漸增。于現身中能續善不。亦有能續除造逆人。經依彼人作如是說。彼定於現法不能續善根。彼人定從地獄將歿。或即于彼將受生時能續善根。非餘位故。言將生位。謂中有中。將歿時言。謂彼將死。若由因力彼斷善根將死時續。若由緣力彼斷善根將生時續。由自他力應知亦爾。又意樂壞非加行壞斷善根者。是人現世能續善根。若意樂壞加行亦壞斷善根者。要身壞後方續善根。見壞戒不壞見壞戒亦壞斷善根者應知亦爾。有斷善根非墮邪定。應作四句。第一句者。謂布剌拏等。第二句者。謂未生怨等。第三句者。謂天授等。第四句者。謂除前相。已乘義便辯斷善根。今應復明本
【現代漢語翻譯】 現代漢語譯本 鈍根的緣故。如果這樣，就違背了本論所說的。如本論所說：『如果成就女根，必定成就八根，男根也是這樣。』為什麼修行者能夠斷善根呢？只有見行者而非愛行者才能斷善根。因為那些愛行者，他們的惡劣習性極其躁動。而那些見行者，他們的惡劣習性極其堅固深刻。由於這個道理，像扇搋（ उभयव्यञ्जन, उभयव्यञ्जन，指具有兩性性徵的人）等不能斷善根，因為他們屬於愛行類。而且這類人就像惡趣一樣。這種善根斷滅，它的本體是什麼呢？善根斷滅，應當知道不是以『得』為本體。因為在斷善的階段，善的『得』不會產生。不是『非得』持續產生，而是替代善根的『得』的『非得』產生，這被稱為斷善根。所以斷善根不是以『得』為本體。 善根斷滅后，通過什麼才能再次延續呢？通過懷疑或見解。也就是說，對於因果，有時產生懷疑，認為『這或許應該有』，或者產生正確的見解，認為『必定有，不會沒有』。這時，善根才能再次延續生起。因為善的『得』生起，所以稱為延續善根。有些論師說，是九品漸次延續。這樣說的人認為，是頓然延續善根，然後在之後的時間裡漸漸顯現出來，就像頓然去除疾病，氣力漸漸增強一樣。 在現世中能夠延續善根嗎？也有能夠延續的，除了造作逆罪的人。經典依據這些人作這樣的說法：『他們必定在現世不能延續善根。』這些人必定從地獄將要死亡，或者就在他們將要受生的時候，才能延續善根，不是在其他階段。所說的『將要受生』的階段，是指中有（अन्तराभव，指死亡到再次投生之間的階段）之中。所說的『將要死亡』的時候，是指他們將要死亡的時候。如果由於因的力量，他們斷滅的善根在將要死亡的時候延續；如果由於緣的力量，他們斷滅的善根在將要受生的時候延續。由自己或他人的力量，應當知道也是這樣。 此外，如果只是意樂（आशय，指內心的意願和動機）壞滅，而加行（प्रयोग，指實際的行為）沒有壞滅而斷滅善根的人，這些人現世能夠延續善根。如果意樂壞滅，加行也壞滅而斷滅善根的人，要等到身壞之後才能延續善根。見壞而戒沒有壞，或者見壞而戒也壞而斷滅善根的人，應當知道也是這樣。 有斷滅善根但沒有墮入邪定（मिथ्या नियत，指錯誤的註定）的情況。應當作四句分別：第一句，是指布剌拏（Pūraṇa，六師外道之一）等人。第二句，是指未生怨（Ajātaśatru，阿阇世王）等人。第三句，是指天授（Devadatta，提婆達多）等人。第四句，是指除去前面所說的情況。已經順便依據義理辨明了斷滅善根，現在應當再次闡明根本。
【English Translation】 English version Because of dull faculties. If so, it would contradict what is stated in the original treatise. As the original treatise says: 'If the female organ is accomplished, then eight faculties are definitely accomplished, and the same is true for the male organ.' Why can practitioners sever roots of virtue? Only those who are 'view-goers' (dṛṣṭi-carita) and not 'desire-goers' (rāga-carita) can sever roots of virtue. Because those who are 'desire-goers' have extremely agitated evil dispositions (āśaya). And those who are 'view-goers' have extremely firm and deep evil dispositions. Due to this reason, those like eunuchs (paṇḍaka) cannot sever roots of virtue, because they belong to the 'desire-going' category. Moreover, such people are like evil destinies. What is the entity of this severed root of virtue? It should be known that the severance of virtue is not based on 'attainment' (prāpti). Because in the state of severed virtue, the 'attainment' of virtue does not arise. It is not that 'non-attainment' (aprāpti) continues to arise, but rather the 'non-attainment' that replaces the 'attainment' of the root of virtue arises, and this is called the severance of the root of virtue. Therefore, the severance of the root of virtue is not based on 'attainment'. After the root of virtue has been severed, by what is it resumed? By doubt or view. That is to say, regarding cause and effect, sometimes doubt arises, thinking 'This perhaps should exist,' or a correct view arises, thinking 'It definitely exists, it cannot not exist.' At that time, the root of virtue can be resumed. Because the 'attainment' of virtue arises, it is called resuming the root of virtue. Some teachers say that it is resumed gradually in nine stages. Those who say this believe that the root of virtue is resumed suddenly, and then gradually manifests later, just as when a disease is suddenly removed, strength gradually increases. Can it be resumed in this present life? There are also those who can resume it, except for those who commit heinous crimes. The scriptures make such statements based on those people: 'They definitely cannot resume the root of virtue in this present life.' Those people will definitely die from hell, or they can resume the root of virtue at the time when they are about to be reborn, not at other stages. The stage of 'about to be reborn' refers to the intermediate state (antarābhava). The time of 'about to die' refers to the time when they are about to die. If, due to the power of cause, their severed root of virtue is resumed at the time of death; if, due to the power of conditions, their severed root of virtue is resumed at the time of rebirth. It should be known that it is the same due to one's own power or the power of others. Furthermore, if it is only the intention (āśaya) that is corrupted, but the action (prayoga) is not corrupted, and the root of virtue is severed, then these people can resume the root of virtue in this present life. If the intention is corrupted and the action is also corrupted, and the root of virtue is severed, then they must wait until after the body is destroyed to resume the root of virtue. It should be known that it is the same for those whose view is corrupted but whose precepts are not corrupted, or whose view is corrupted and whose precepts are also corrupted, and the root of virtue is severed. There are cases where the root of virtue is severed but one does not fall into a false certainty (mithyā-niyata). Four distinctions should be made: The first case refers to people like Pūraṇa (one of the six heretical teachers). The second case refers to people like Ajātaśatru (King Ajātasattu). The third case refers to people like Devadatta. The fourth case refers to cases other than those mentioned above. Having conveniently clarified the severance of the root of virtue based on meaning, now we should further clarify the fundamental.
業道義。所說善惡二業道中。有幾並生與思俱轉。頌曰。
業道思俱轉 不善一至八 善總開至十 別遮一八五
論曰。于諸業道思俱轉中。且不善與思從一唯至八。一俱轉者。謂離所餘貪等三中隨一現起。若先加行造惡色業不染心時隨一究竟。二俱轉者。謂瞋心時究竟殺業。若起貪位成不與取或欲邪行或雜穢語。三俱轉者。謂以瞋心於屬他生俱時殺盜。若爾所說偷盜業道由貪究竟理應不成。依不異心所作究竟故作如是決判應知。若先加行造惡色業貪等起時隨二究竟。四俱轉者。謂欲壞他說虛誑言或粗惡語意業道一語業道三。若先加行造惡色業貪等現前隨三究竟。如是五六七皆如理應知。八俱轉者。謂先加行造作所餘六惡色業。自行邪欲俱時究竟。后三業道自力現前必不俱行故無九十。如是已說不善業道與思俱轉數有不同。善業道與思總開容至十。別據顯相遮一八五。二俱轉者。謂善五識及依無色盡無生智現在前時無散善七。三俱轉者。謂與正見相應意識現在前時無七色善。四俱轉者。謂惡無記心現在前位。得近住近事勤策律儀。六俱轉者。謂善五識現在前時得上三戒。七俱轉者。謂善意識無隨轉色。正見相應現在前時得上三戒。或惡無記心現前時得苾芻戒。九俱轉者。謂善五識現在前時得苾芻戒。
或依無色盡無生智現在前時得苾芻戒。或靜慮攝盡無生智相應意識現在前時。十俱轉者。謂善意識無隨轉色正見相應現在前時得苾芻戒。或餘一切有隨轉色正見相應心正起位。別據顯相所遮如是。通據隱顯則無所遮。謂離律儀有一八五。一俱轉者。謂惡無記心現在前時得一支遠離。五俱轉者。謂善意識無隨轉色正見相應現在前時得二支等。八俱轉者。謂此意識現在前時得五支等。善惡業道於何界趣處。幾唯成就幾亦通現行。頌曰。
不善地獄中 粗雜瞋通二 貪邪見成就 北洲成后三 雜語通現成 余欲十通二 善於一切處 后三通現成 無色無想天 前七唯成就 余處通成現 除地獄北洲
論曰。且於不善十業道中。那落迦中三通二種。為粗惡語雜穢語瞋三種皆通現行成就。由相罵故有粗惡語。由悲叫故有雜穢語。身心粗強𢤱悷不調。由互相憎故有瞋恚。貪及邪見成而不行。無可愛境故。現見業果故。業盡死故無殺業道。無攝財物及女人故。無不與取及欲邪行。以無用故無虛誑語。即由此故及常離故無離間語。北俱盧洲貪瞋邪見皆定成就而不現行。不攝我所故。身心柔軟故。無惱害事故。無惡意樂故。唯雜穢語通現及成。由彼有時染心歌詠。無惡意樂故。彼無殺生等。壽量定故。
【現代漢語翻譯】 現代漢語譯本 或者，當無色界的盡無生智（Anutpāda-kṣānti-jñāna，對不生不滅的智慧的忍可）現前時，可以獲得比丘戒（Bhikṣu-śīla，佛教僧侶的戒律）。或者，當與靜慮（Dhyāna，禪定）相應的盡無生智相應的意識現前時。 十俱轉（Dasa-sahabhū，同時生起）是指：當善意識（Kuśala-citta，善良的意識）與無隨轉色（Ananuvṛtti-rūpa，不隨業力轉變的色法）和正見（Samyag-dṛṣṭi，正確的見解）相應並現前時，可以獲得比丘戒。或者，在其他一切與隨轉色（Anuvṛtti-rūpa，隨業力轉變的色法）和正見相應的心正確生起的位置。 根據顯相（Vyaktākāra，明顯的相狀）所遮止的情況是這樣的。如果從隱顯（Āvṛta-vyakta，隱藏和明顯）兩方面來看，則沒有什麼可以遮止的。也就是說，離開律儀（Śīla，戒律）有一種或八種或五種。一種俱轉是指：當惡（Akuśala，不善）或無記心（Avyākṛta-citta，非善非惡的心）現前時，可以獲得一支遠離（Eka-pratisaṃvara，一種防護）。 五俱轉是指：當善意識與無隨轉色和正見相應並現前時，可以獲得二支等。八俱轉是指：當此意識現前時，可以獲得五支等。善惡業道（Kuśalākuśala-karmapatha，善與不善的行為途徑）在哪個界（Dhātu，世界）和趣（Gati，輪迴的去處）中？有多少是唯成就（Kevala-siddha，只有成就）？有多少是通現行（Sādhāraṇa-pravṛtti，既成就又現行）？頌曰： 『不善地獄中，粗雜瞋通二；貪邪見成就，北洲成后三；雜語通現成，余欲十通二；善於一切處，后三通現成；無色無想天，前七唯成就；余處通成現，除地獄北洲。』 論曰：且於不善十業道（Daśa-akuśala-karmapatha，十種不善業）中，在那落迦（Naraka，地獄）中，有三種是通現行成就的，即粗惡語（Pāruṣya-vacana，粗暴的語言）、雜穢語（Saṃbhinnapralāpa，雜亂無章的言語）和瞋（Dveṣa，嗔恨）。因為互相謾罵，所以有粗惡語；因為悲慘叫喊，所以有雜穢語；身心粗暴強硬，難以調伏；因為互相憎恨，所以有瞋恚。貪（Lobha，貪婪）和邪見（Mithyā-dṛṣṭi，錯誤的見解）是成就而不現行的，因為沒有可愛的境界；因為親眼見到業果；因為業盡而死，所以沒有殺業道（Prāṇātipāta，殺生）；因為沒有攝取財物和女人，所以沒有不與取（Adattādāna，偷盜）和欲邪行（Kāma-mithyācāra，邪淫）。 因為沒有用處，所以沒有虛誑語（Mṛṣā-vāda，說謊）。也因此以及常常遠離的緣故，沒有離間語（Paiśunya，挑撥離間的言語）。在北俱盧洲（Uttarakuru，四大部洲之一），貪、瞋、邪見都是必定成就而不現行的，因為不攝取我所（Mamakāra，認為是我的）；因為身心柔軟；因為沒有惱害的事情；因為沒有惡意的快樂。只有雜穢語是通現行和成就的，因為他們有時會以染污的心歌唱。因為沒有惡意的快樂，所以他們沒有殺生等。因為壽命是固定的，所以沒有殺生等。
【English Translation】 English version Or, when the Anutpāda-kṣānti-jñāna (the wisdom of non-origination, acceptance of the wisdom of non-birth and non-death) of the formless realm is present, one can obtain the Bhikṣu-śīla (Buddhist monastic precepts). Or, when the consciousness corresponding to the Dhyāna (meditation) and the Anutpāda-kṣānti-jñāna is present. Dasa-sahabhū (ten co-arising) refers to: when the Kuśala-citta (wholesome consciousness) corresponding to Ananuvṛtti-rūpa (non-modifiable form) and Samyag-dṛṣṭi (right view) is present, one can obtain the Bhikṣu-śīla. Or, in all other positions where the mind corresponding to Anuvṛtti-rūpa (modifiable form) and Samyag-dṛṣṭi arises correctly. The prohibition based on Vyaktākāra (manifested appearance) is like this. If viewed from both Āvṛta-vyakta (hidden and manifest), then there is nothing to prohibit. That is, apart from Śīla (precepts), there is one, eight, or five. Eka-pratisaṃvara (one restraint) refers to: when Akuśala (unwholesome) or Avyākṛta-citta (neutral mind) is present, one can obtain one branch of abandonment. Five co-arising refers to: when the Kuśala-citta corresponding to Ananuvṛtti-rūpa and Samyag-dṛṣṭi is present, one can obtain two branches, etc. Eight co-arising refers to: when this consciousness is present, one can obtain five branches, etc. In which Dhātu (realm) and Gati (course of rebirth) are the Kuśalākuśala-karmapatha (wholesome and unwholesome paths of action)? How many are Kevala-siddha (only accomplished)? How many are Sādhāraṇa-pravṛtti (both accomplished and manifested)? The verse says: 'In unwholesome hells, coarse, mixed, and anger are both common; greed and wrong views are accomplished; in Uttarakuru, the latter three are accomplished; mixed speech is both manifested and accomplished; in other desire realms, ten are both common; goodness is everywhere; the latter three are both manifested and accomplished; in the formless and non-perceptual heavens, the first seven are only accomplished; in other places, both accomplished and manifested, except for hells and Uttarakuru.' The treatise says: Regarding the Daśa-akuśala-karmapatha (ten unwholesome actions), in Naraka (hell), three are both manifested and accomplished, namely Pāruṣya-vacana (harsh speech), Saṃbhinnapralāpa (idle chatter), and Dveṣa (hatred). Because of mutual cursing, there is harsh speech; because of tragic cries, there is idle chatter; the body and mind are coarse and difficult to subdue; because of mutual hatred, there is hatred. Lobha (greed) and Mithyā-dṛṣṭi (wrong view) are accomplished but not manifested, because there are no desirable objects; because one directly sees the results of karma; because one dies when karma is exhausted, there is no Prāṇātipāta (killing); because there is no taking of possessions and women, there is no Adattādāna (stealing) and Kāma-mithyācāra (sexual misconduct). Because there is no use, there is no Mṛṣā-vāda (lying). Also, because of this and constant separation, there is no Paiśunya (divisive speech). In Uttarakuru (one of the four continents), greed, hatred, and wrong views are all definitely accomplished but not manifested, because there is no Mamakāra (sense of ownership); because the body and mind are soft; because there are no harmful events; because there is no malicious joy. Only idle chatter is both manifested and accomplished, because they sometimes sing with defiled minds. Because there is no malicious joy, they do not have killing, etc. Because the lifespan is fixed, there is no killing, etc.
無攝財物及女人故。身心軟故。及無用故。隨其所應。彼人云何行非梵行。謂彼男女互起染時。執手相牽往詣樹下。樹枝垂覆知是應行。樹不垂枝並愧而別。除前地獄北俱盧洲余欲界中十皆通二。謂于欲界天鬼傍生及人三洲十惡業道皆通成現。然有差別。謂天鬼傍生。前七業道唯有處中攝無不律儀。人三洲中二種俱有。雖諸天眾無有殺天。而或有時殺害余趣。有餘師說。天亦殺天。斬首截腰其命方斷。已說不善。善業道中無貪等三於三界五趣皆通二種。謂成就現行。身語七支無色無想但容成就必不現行。謂聖有情生無色界。成就過未無漏律儀。無想有情必成過未第四靜慮靜慮律儀。然聖隨依何地依止曾起曾滅無漏律儀。生無色時成彼過去。若未來世依五地身。無漏律儀皆得成就余界趣處除地獄北洲。七善皆通現行及成就。然有差別。謂鬼傍生有離律儀處中業道。若於色界唯有律儀。三洲欲天皆具二種。不善善業道所得果云何。頌曰。
皆能招異熟 等流增上果 此令他受苦 斷命壞威故
論曰。且先分別十惡業道各招三果。其三者何。異熟等流增上別故。謂於十種若習若修若多所作。由此力故。生那落迦是異熟果。從彼出已來生此間。人同分中受等流果。謂殺生者壽量短促。不與取者資財乏匱。欲邪
【現代漢語翻譯】 現代漢語譯本 因為沒有執著于財物和女人，因為身心柔和，以及因為沒有用處，所以隨其所應（行梵行）。那麼，什麼樣的人會行非梵行呢？就是當男女之間生起染著之心時，牽手前往樹下。如果樹枝垂下來覆蓋著，就知道可以行淫。如果樹枝沒有垂下來，就感到羞愧而分開。除了前述的地獄和北俱盧洲，其餘欲界中的眾生，十惡業道都通於成就和現行兩種。也就是說，在欲界的天、鬼、傍生以及人三洲中，十惡業道都可以成就和現行。然而，也有差別。天、鬼、傍生，前七種業道只有處中攝，沒有不律儀。人三洲中，兩種都有。雖然諸天眾沒有殺天的行為，但有時會殺害其他道的眾生。有其他論師說，天也會殺天，斬首截腰，其命才斷。以上已經說了不善業。善業道中，無貪等三種善根，在三界五趣中都通於成就和現行兩種。身語七支在無色界和無想天中，只容許成就，必定不會現行。也就是說，聖者生於無時，成就過去和未來的無漏律儀。無想有情必定成就過去和未來的第四靜慮靜慮律儀。然而，聖者隨其所依的任何地，依止曾生起曾滅的無漏律儀，生於無色界時，成就彼地的過去律儀。如果未來世依五地之身，無漏律儀都可以成就，其餘界趣處，除了地獄和北俱盧洲，七善業道都通於現行和成就。然而，也有差別。鬼和傍生有離律儀和處中業道，如果於，則只有律儀。三洲的人和欲界天都具備兩種。不善和善業道所得到的果報是什麼呢？頌說： 『都能招感異熟果，等流果和增上果，此（惡業道）令他受苦，斷命和破壞威勢的緣故。』 論曰：首先分別十惡業道各自招感的三種果報。這三種果報是什麼呢？就是異熟果、等流果和增上果的差別。對於十種惡業道，如果經常練習、修習、多次造作，由此力量，就會生於那落迦（地獄），這是異熟果。從地獄出來后，來生到人間，在人同分中感受等流果。也就是說，殺生的人壽命短促，不與取（偷盜）的人資財匱乏，欲邪
【English Translation】 English version Because of not being attached to wealth and women, because of a gentle body and mind, and because of being useless, therefore, according to what is appropriate (practicing Brahmacharya). Then, what kind of person would practice non-Brahmacharya? It is when a man and a woman develop feelings of attachment, they hold hands and go under a tree. If the branches of the tree hang down and cover them, they know it is appropriate to engage in sexual activity. If the branches do not hang down, they feel ashamed and separate. Except for the aforementioned hells and Uttarakuru (Northern Kurus), in the rest of the Desire Realm, the ten unwholesome karmic paths are all connected to both accomplishment and manifestation. That is to say, in the Desire Realm, among the gods, ghosts, animals, and humans in the three continents, the ten unwholesome karmic paths can all be accomplished and manifested. However, there are also differences. For gods, ghosts, and animals, the first seven karmic paths only have the neutral category, without non-restraint. Among the three continents of humans, both categories exist. Although the gods do not kill other gods, they sometimes kill beings in other realms. Some other teachers say that gods also kill gods, beheading and cutting off their waists, and only then does their life end. The above has described unwholesome karma. In the wholesome karmic paths, non-greed and the other three wholesome roots are connected to both accomplishment and manifestation in the three realms and five destinies. The seven branches of body and speech in the Formless Realm and the Non-Perception Realm only allow for accomplishment and will definitely not manifest. That is to say, when a sage is born in the Non-** Realm, they accomplish the past and future unconditioned precepts. Non-perceptual beings will definitely accomplish the past and future Fourth Dhyana Dhyana precepts. However, sages, depending on whatever ground they rely on, rely on the unconditioned precepts that have arisen and ceased, and when they are born in the Formless Realm, they accomplish the past precepts of that ground. If in the future life they rely on the body of the five grounds, the unconditioned precepts can all be accomplished. In the remaining realms and destinies, except for hells and Uttarakuru, the seven wholesome karmic paths are all connected to manifestation and accomplishment. However, there are also differences. Ghosts and animals have the paths of non-restraint and neutral karma, and if in ** , there are only precepts. Humans in the three continents and gods in the Desire Realm possess both. What are the results obtained from unwholesome and wholesome karmic paths? The verse says: 『All can bring about the Vipaka (result of maturation), the Nisanda (result corresponding to the cause), and the Adhipati (dominating result), because this (unwholesome karmic path) causes suffering to others, cuts off life, and destroys power.』 The treatise says: First, distinguish the three kinds of results that each of the ten unwholesome karmic paths brings about. What are these three kinds of results? They are the differences between the Vipaka result, the Nisanda result, and the Adhipati result. If one frequently practices, cultivates, and repeatedly engages in the ten unwholesome karmic paths, by this power, one will be born in Naraka (hell), which is the Vipaka result. After coming out of hell, one will be born in this world and experience the Nisanda result in the human realm. That is to say, those who kill have short lifespans, those who do not give (steal) lack wealth, and those who engage in sexual misconduct
行者妻不貞良。虛誑語者多遭誹謗。離間語者親友乖穆。粗惡語者恒聞惡聲。雜穢語者言不威肅。貪者貪盛。瞋者瞋增。邪見者增癡。彼品癡增故。是名業道等流果別。人中短壽亦善業果。如何可說是殺等流。不言人壽即殺業果。但言由殺人壽量短。應知殺業與人命根作障礙因令不久住。此十所得增上果者。謂外所有諸資生具。由殺生故光澤鮮少。不與取故多遭霜雹。欲邪行故多諸塵埃。虛誑語故多諸臭穢。離間語故所居險曲。粗惡語故田多荊棘磽確鹹鹵稼穡匪宜。雜穢語故時候變改。貪故果少。瞋故果辣。由邪見故果少或無。是名業道增上果別。為一殺業感那落迦異熟果已復令人趣壽量短促。為更有餘。有餘師言。即一殺業先感彼異熟後感此等流。有餘復言。二果因別。先謂加行后謂根本。雖復總說一殺生言。而實通收根本眷屬。此中所說等流果言非越異熟及增上果。據少相似假說等流。此十何緣各招三果。且初殺業于殺他位令他受苦斷命失威。謂殺生時令他受苦故墮于地獄受苦異熟果。斷他命故來生人中受命短促為等流果。壞他威故感諸外物鮮少光澤為增上果。余惡業道如理應思。由此應準知善業道三果。謂離殺等若習若修若多所作。由此力故。生於天中受異熟果。從彼歿已來生此間。人同分中受等流果。謂離殺
【現代漢語翻譯】 現代漢語譯本： 行者的妻子不貞潔善良。 說虛妄不實之語的人，常常遭受誹謗。 說離間他人之語的人，親友之間關係不和睦。 說粗暴惡劣之語的人，總是聽到不好的聲音。 說淫穢污穢之語的人，說話沒有威嚴。 貪婪的人，貪慾更加旺盛。 嗔怒的人，嗔恨之心更加增長。 持有邪見的人，愚癡更加深重。因為他們的品性愚癡增長的緣故，這被稱為業道等流果的差別。
人中短壽也是善業的果報。怎麼能說是殺業的等流果呢？不能說人的壽命就是殺業的果報，只能說因為殺生，人的壽命才短。應當知道殺業與人的命根作障礙，使人不能長久生存。
這十種業所得到的增上果是：外在所有的生活資具，因為殺生的緣故，光澤鮮少。因為不給予，偷盜的緣故，常常遭受霜雹災害。因為邪淫的緣故，多有塵埃。因為說虛妄之語的緣故，多有臭穢之物。因為說離間之語的緣故，所居住的地方險峻彎曲。因為說粗暴惡劣之語的緣故，田地多是荊棘，土地貧瘠堅硬，含鹽堿而不適合耕種。因為說淫穢污穢之語的緣故，氣候時節變異改變。因為貪婪的緣故，果實稀少。因為嗔怒的緣故，果實辛辣。因為持有邪見的緣故，果實稀少甚至沒有。這被稱為業道增上果的差別。
一個殺業，感得那落迦（地獄）的異熟果后，又使人趣向壽命短促，是否還有其他的果報？
有些老師說：就是這一個殺業，先感得那異熟果，後感得這等流果。
另一些人說：兩種果報的因不同。先前的果報是加行（預備行為）所致，後來的果報是根本行為所致。雖然總的說來是一個殺生，但實際上包括了根本行為和眷屬行為。
這裡所說的等流果，並非超越了異熟果和增上果，只是根據少許相似之處，假稱為等流果。
這十種業，為什麼各自招感三種果報？
且說最初的殺業，在殺害他人的時候，使他人受苦、斷命、失去威嚴。也就是說，殺生的時候，使他人受苦，所以墮入地獄，感受痛苦的異熟果。斷絕他人的性命，所以來生在人中，壽命短促，這是等流果。破壞他人的威嚴，所以感得外在事物鮮少光澤，這是增上果。其餘的惡業道，應當按照這個道理來思考。
由此應當依此準則，知道善業道的三種果報。也就是說，遠離殺生等惡業，如果經常練習、修行、多加實踐，憑藉這種力量，就能生到天界，感受異熟果。從天界去世后，來到人間，在人類共同的命運中，感受等流果，也就是遠離殺生。
【English Translation】 English version: The wife of a practitioner is not chaste and virtuous. Those who speak false and deceptive words often suffer slander. Those who speak divisive words cause discord among relatives and friends. Those who speak harsh and evil words constantly hear bad sounds. Those who speak lewd and filthy words lack authority in their speech. Greedy people become even more greedy. Angry people become even more angry. Those who hold wrong views become even more foolish. Because their nature of foolishness increases, this is called the difference in the outflowing results of karmic paths.
Short lifespan among humans is also a result of good karma. How can it be said to be the outflowing result of killing? It cannot be said that a person's lifespan is the result of killing, but only that because of killing, a person's lifespan is shortened. It should be understood that the karma of killing obstructs a person's life force, preventing them from living long.
The augmenting results obtained from these ten karmas are: all external necessities of life have little luster due to killing. Due to not giving and stealing, one often encounters frost and hail disasters. Due to sexual misconduct, there is much dust and dirt. Due to speaking false words, there are many foul and putrid things. Due to speaking divisive words, the place of residence is dangerous and winding. Due to speaking harsh and evil words, the fields are full of thorns, the soil is barren and salty, and not suitable for cultivation. Due to speaking lewd and filthy words, the seasons change erratically. Due to greed, the fruits are few. Due to anger, the fruits are spicy. Due to holding wrong views, the fruits are few or nonexistent. This is called the difference in the augmenting results of karmic paths.
After a single act of killing causes the ripening result of Naraka (hell), it also leads one to a short lifespan. Are there any other results?
Some teachers say: This single act of killing first causes the ripening result and then causes the outflowing result.
Others say: The causes of the two results are different. The former result is caused by preparatory actions, and the latter result is caused by fundamental actions. Although generally speaking, it is one act of killing, it actually includes both the fundamental action and its associated actions.
The outflowing result mentioned here does not surpass the ripening result and the augmenting result, but is only provisionally called the outflowing result based on slight similarities.
Why do these ten karmas each bring about three kinds of results?
Let's talk about the initial act of killing. When killing others, it causes them to suffer, lose their lives, and lose their dignity. That is, when killing, it causes others to suffer, so one falls into hell and experiences the ripening result of suffering. Cutting off others' lives, so one is born among humans with a short lifespan, which is the outflowing result. Destroying others' dignity, so one experiences external things with little luster, which is the augmenting result. The remaining evil karmic paths should be considered according to this principle.
From this, one should know the three results of good karmic paths according to this principle. That is, if one abstains from killing and other evil deeds, and if one practices, cultivates, and engages in it frequently, by this power, one can be born in the heavens and experience the ripening result. After passing away from the heavens, one comes to the human realm and experiences the outflowing result in the common destiny of humans, which is abstaining from killing.
者得壽命長。余上相違如理應說。又契經說。八邪支中分色業為三。謂邪語業命。離邪語業邪命是何。雖離彼無。而別說者。頌曰。
貪生身語業 邪命難除故 執命資貪生 違經故非理
論曰。瞋癡所生語身二業。如次名為邪語邪業。從貪所生身語二業。以難除故別立邪命。謂貪能奪諸有情心。彼所起業難可禁護。為于正命令殷重修故。佛離前別說為一。如有頌曰。
俗邪見難除 由恒執異見 道邪命難護 由資具屬他
有餘師執。緣命資具貪慾所生身語二業方名邪命。非余貪生。所以者何。為自戲樂作歌舞等。非資命故。此違經故。理定不然。戒蘊經中觀象斗等。世尊亦立在邪命中。邪受外境虛延命故。正語業命翻此應知。如前所言果有五種。此中何業有幾果耶。頌曰。
斷道有漏業 具足有五果 無漏業有四 謂唯除異熟 余有漏善惡 亦四除離系 余無漏無記 三除前所除
論曰。道能證斷。及能斷惑。得斷道名。即無間道。此道有二種。謂有漏無漏。有漏道業具有五果。異熟果者。謂自地中斷道所招可愛異熟。等流果者。謂自地中后等若增諸相似法。離系果者。謂此道力斷惑所證擇滅無為。士用果者。謂道所牽俱有解脫所修及斷。增上果者。謂
【現代漢語翻譯】 現代漢語譯本
能夠獲得長壽。與此相反的情況，應該如理如實地說明。此外，《契經》中說，八邪支（Ashtanga, 八正道的反面）中將色業（Rupa-karma, 行為的顏色或性質）分為三種，即邪語業（Mithya-vak-karma, 錯誤的言語行為）、邪業（Mithya-karma, 錯誤的行為）和邪命（Mithya-ajiva, 錯誤的謀生方式）。如果離開了邪語業和邪業，是否還存在邪命？即使離開了它們，仍然要單獨說明邪命，原因如下：
偈頌說：
『貪愛生命的身語業，邪命難以去除的緣故。 執著生命資具而貪愛生命，違背經義所以不合理。』
論述說：由嗔恚和愚癡所產生的語業和身業，依次被稱為邪語和邪業。而由貪愛所產生的身語二業，因為難以去除，所以特別設立為邪命。貪愛能夠奪取所有有情的心，由它所產生的行為難以禁止和守護。爲了對正命（Sammyak-ajiva, 正確的謀生方式）進行殷重地修習，佛陀將邪命從前面分離出來，單獨說明。正如偈頌所說：
『世俗的邪見難以去除，因為恒常執著于與正見相異的見解。 修道的邪命難以守護，因為生活資具屬於他人。』
有些論師認為，緣于生命資具的貪慾所產生的身語二業才稱為邪命，並非其餘的貪愛所生之業。為什麼這樣說呢？因為爲了自我戲樂而作歌舞等，並非爲了資養生命。這種觀點違背了經義，所以從道理上來說是不成立的。《戒蘊經》（Vinaya-skandha, 戒律的集合）中，世尊也將觀看象斗等行為列為邪命，因為這些行為虛耗生命。與邪語業、邪業和邪命相反的，就是正語業（Samyak-vak-karma, 正確的言語行為）、正業（Samyak-karma, 正確的行為）和正命。正如前面所說，果報有五種。那麼，這裡所說的業，各有幾種果報呢？
偈頌說：
『斷道的有漏業，具足有五種果報。 無漏業有四種果報，即唯獨除去了異熟果（Vipaka-phala, 成熟果）。 其餘的有漏善業和惡業，也有四種果報，除去了離系果（Visamyoga-phala, 解脫果）。 其餘的無漏無記業，有三種果報，除去了前面所除去的果報。』
論述說：道能夠證得斷滅，以及能夠斷除煩惱，因此得到斷道之名，也就是無間道（Anantarya-marga, 無間道）。這種道有兩種，即有漏道（Sāsrava-marga, 有煩惱的道）和無漏道（Anāsrava-marga, 無煩惱的道）。有漏道業具有五種果報。異熟果，指的是在自地中斷道所招感的可愛異熟果報。等流果（Nisyanda-phala, 相似果），指的是在自地中，後來等同或增長的各種相似的法。離系果，指的是通過此道的力量，斷除煩惱所證得的擇滅無為（Pratisankhya-nirodha, 智慧滅）。士用果（Purusakara-phala, 作用果），指的是道所牽引的俱有解脫所修和所斷。增上果（Adhipati-phala, 增上果），指的是
【English Translation】 English version
That one obtains longevity. The opposite of this should be explained as it is in reality. Furthermore, the sutra says that among the eight wrong branches (Ashtanga), the karma of form (Rupa-karma) is divided into three: namely, wrong speech (Mithya-vak-karma), wrong action (Mithya-karma), and wrong livelihood (Mithya-ajiva). If one is without wrong speech and wrong action, is there still wrong livelihood? Even if one is without them, wrong livelihood is still separately explained. The verse says:
'The karma of body and speech arising from craving for life, Wrong livelihood is difficult to remove. Clinging to the requisites of life and craving for life, Contradicts the sutras, therefore it is not reasonable.'
The treatise says: The karma of speech and body arising from anger and ignorance are respectively called wrong speech and wrong action. The karma of body and speech arising from craving is separately established as wrong livelihood because it is difficult to remove. Craving can seize the minds of all sentient beings, and the karma arising from it is difficult to restrain and protect. In order to diligently cultivate right livelihood (Sammyak-ajiva), the Buddha separately explained it as one, distinct from the previous ones. As the verse says:
'Worldly wrong views are difficult to remove, Because one constantly clings to different views. The wrong livelihood of the path is difficult to protect, Because the requisites belong to others.'
Some teachers hold that only the karma of body and speech arising from craving for the requisites of life is called wrong livelihood, not other karma arising from craving. Why is that? Because making songs and dances for one's own amusement is not for nourishing life. This contradicts the sutras, so it is not reasonable in principle. In the Vinaya-skandha (戒蘊經), the World Honored One also established watching elephant fights and the like as wrong livelihood, because they vainly prolong life. The opposite of wrong speech, wrong action, and wrong livelihood should be known as right speech (Samyak-vak-karma), right action (Samyak-karma), and right livelihood. As mentioned earlier, there are five kinds of results. Then, how many results does each of the karmas mentioned here have?
The verse says:
'The defiled karma of the path of severance, Fully possesses five results. The undefiled karma has four results, Namely, only excluding the result of maturation (Vipaka-phala). The remaining defiled good and evil, Also have four, excluding the result of separation (Visamyoga-phala). The remaining undefiled and neutral, Have three, excluding what was previously excluded.'
The treatise says: The path can realize severance and can sever afflictions, therefore it is named the path of severance, which is the immediate path (Anantarya-marga). This path has two kinds: namely, defiled path (Sāsrava-marga) and undefiled path (Anāsrava-marga). The defiled karma of the path has five results. The result of maturation refers to the lovely result of maturation evoked by severing the path in one's own realm. The result of outflow (Nisyanda-phala) refers to the various similar dharmas that are equal or increase later in one's own realm. The result of separation refers to the unconditioned cessation through wisdom (Pratisankhya-nirodha) realized by the power of this path, severing afflictions. The result of effort (Purusakara-phala) refers to what is cultivated and severed by the co-existent liberation drawn by the path. The result of dominance (Adhipati-phala) refers to
離自性余有為法。唯除前生。即斷道中無漏道業唯有四果。謂除異熟。余有漏善及不善業亦有四果。謂除離系。異前斷道故說為余。次後余言例此應釋。謂余無漏及無記業。唯有三果除前所除。謂除前所除異熟及離系。已總分別諸業有果。次辯異門業有果相。于中先辯善等三業。頌曰。
善等於善等 初有四二三 中有二三四 后二三三果
論曰。最後所說皆如次言。顯隨所應遍前門義。且善不善無記三業一一為因。如其次第對善不善無記三法辯有果數。后例應知。謂初善業以善法為四果除異熟。以不善為二果。謂士用及增上。以無記為三果。除等流及離系。中不善業以善法為二果。謂士用及增上。以不善為三果。除異熟及離系。以無記為四果。除離系。等流雲何。謂遍行不善及見苦所斷余不善業。以有身見邊執見品諸無記法為等流故。后無記業以善法為二果。謂士用及增上。以不善為三果。除異熟及離系。等流雲何。謂有身見邊執見品諸無記業。以諸不善為等流故。以無記為三果。除異熟及離系。已辯三性。當辯三世。頌曰。
過於三各四 現於未亦爾 現於現二果 未于未果三
論曰。過去現在未來三業一一為因。如其所應以過去等為果別者。謂過去業以三世法各為四果。唯除
【現代漢語翻譯】 現代漢語譯本 離自性之外，還有其他的有為法（Samskrta-dharma，指由因緣和合而成的法）。除了前生（Purvajanma，指過去的一生）之外，在斷道（Marganirodha，指通過修行斷除煩惱的道路）中，無漏道業（Anasrava-marga-karma，指沒有煩惱的修行行為）只有四果（Chatur-phala，指四種果報），即除了異熟果（Vipaka-phala，指由業力成熟而產生的果報）。其餘的有漏善業（Sasrava-kusala-karma，指有煩惱的善業）和不善業（Akusala-karma，指不善的業）也有四果，即除了離系果（Visamyoga-phala，指脫離煩惱束縛的果報）。因為與之前的斷道不同，所以說為『余』。後面的『余』字也應該這樣解釋。也就是說，其餘的無漏業（Anasrava-karma，指沒有煩惱的業）和無記業（Avyakrta-karma，指非善非惡的業）只有三果，除了前面所排除的，即除了異熟果和離系果。 已經總的分別了各種業的果報，接下來辨別不同角度的業的果報相。其中先辨別善、不善等三種業。頌文說： 『善等於善等，初有四二三，中有二三四，后二三三果。』 論中說：最後所說的都按照次序來說，顯示了隨所應遍及前面的意義。姑且說善、不善、無記三種業，每一種作為因，按照次序對善、不善、無記三種法辨別有果報的數量。後面的例子應該知道。也就是說，最初的善業以善法為四果，除了異熟果；以不善法為二果，即士用果（Purusakara-phala，指由人的努力產生的果報）和增上果（Adhipati-phala，指增強某種力量的果報）；以無記法為三果，除了等流果（Nisyanda-phala，指同類相續的果報）和離系果。中間的不善業以善法為二果，即士用果和增上果；以不善法為三果，除了異熟果和離系果；以無記法為四果，除了離系果。什麼是等流果呢？是指遍行不善（Sarvatraga-akusala，指普遍存在的惡行）以及見苦所斷的其餘不善業（Duhkhadarsanaheya-akusala，指通過觀察苦諦才能斷除的惡業），因為以有身見（Satkayadrsti，認為五蘊和合的身體是真實存在的我）、邊執見（Antagrahadrsti，執著于斷常二邊的邪見）品類的各種無記法作為等流果的緣故。後面的無記業以善法為二果，即士用果和增上果；以不善法為三果，除了異熟果和離系果。什麼是等流果呢？是指有身見、邊執見品類的各種無記業，因為以各種不善法作為等流果的緣故；以無記法為三果，除了異熟果和離系果。 已經辨別了三性（Tisro-bhava，指善、不善、無記三種性質），接下來辨別三世（Tri-kala，指過去、現在、未來）。頌文說： 『過於三各四，現於未亦爾，現於現二果，未于未果三。』 論中說：過去、現在、未來三種業，每一種作為因，按照其所應以過去等作為果報的差別。也就是說，過去業以三世法各自為四果，唯獨除了異熟果。
【English Translation】 English version Apart from the self-nature, there are other conditioned dharmas (Samskrta-dharma, referring to dharmas that arise from the combination of causes and conditions). Except for the previous life (Purvajanma, referring to the past life), in the path of cessation (Marganirodha, referring to the path of practice to eliminate afflictions), the uncontaminated path karma (Anasrava-marga-karma, referring to practice without afflictions) has only four fruits (Chatur-phala, referring to four kinds of results), namely, excluding the ripening fruit (Vipaka-phala, referring to the fruit that arises from the maturation of karma). The remaining contaminated wholesome karma (Sasrava-kusala-karma, referring to wholesome karma with afflictions) and unwholesome karma (Akusala-karma, referring to unwholesome karma) also have four fruits, namely, excluding the separation fruit (Visamyoga-phala, referring to the fruit of liberation from the bondage of afflictions). Because it is different from the previous path of cessation, it is said to be 'other'. The following word 'other' should also be interpreted in this way. That is to say, the remaining uncontaminated karma (Anasrava-karma, referring to karma without afflictions) and neutral karma (Avyakrta-karma, referring to neither wholesome nor unwholesome karma) have only three fruits, excluding what was previously excluded, namely, excluding the ripening fruit and the separation fruit. Having generally distinguished the fruits of various karmas, next, we will distinguish the aspects of the fruits of karma from different perspectives. Among them, we will first distinguish the three types of karma: wholesome, unwholesome, and neutral. The verse says: 'Wholesome to wholesome, etc., the first has four, two, three; the middle has two, three, four; the last has two, three, three fruits.' The treatise says: What is said last is all in order, showing that it applies to the meaning of the previous section as appropriate. Let's say that wholesome, unwholesome, and neutral karmas, each as a cause, distinguish the number of fruits for wholesome, unwholesome, and neutral dharmas in order. The following examples should be known. That is to say, the initial wholesome karma has four fruits with wholesome dharma, excluding the ripening fruit; it has two fruits with unwholesome dharma, namely, the effort fruit (Purusakara-phala, referring to the fruit arising from human effort) and the dominant fruit (Adhipati-phala, referring to the fruit that enhances a certain power); it has three fruits with neutral dharma, excluding the outflow fruit (Nisyanda-phala, referring to the fruit of similar continuation) and the separation fruit. The middle unwholesome karma has two fruits with wholesome dharma, namely, the effort fruit and the dominant fruit; it has three fruits with unwholesome dharma, excluding the ripening fruit and the separation fruit; it has four fruits with neutral dharma, excluding the separation fruit. What is the outflow fruit? It refers to pervasive unwholesome (Sarvatraga-akusala, referring to universally existing evil deeds) and the remaining unwholesome karma that is severed by seeing suffering (Duhkhadarsanaheya-akusala, referring to evil karma that can only be severed by observing the truth of suffering), because it takes the various neutral dharmas of the category of the view of a real self (Satkayadrsti, the view that the aggregate of the five skandhas is a real self) and the view of holding to extremes (Antagrahadrsti, the wrong view of clinging to the extremes of permanence and annihilation) as the cause of the outflow fruit. The later neutral karma has two fruits with wholesome dharma, namely, the effort fruit and the dominant fruit; it has three fruits with unwholesome dharma, excluding the ripening fruit and the separation fruit. What is the outflow fruit? It refers to the various neutral karmas of the category of the view of a real self and the view of holding to extremes, because it takes the various unwholesome dharmas as the cause of the outflow fruit; it has three fruits with neutral dharma, excluding the ripening fruit and the separation fruit. Having distinguished the three natures (Tisro-bhava, referring to the three natures of wholesome, unwholesome, and neutral), next, we will distinguish the three times (Tri-kala, referring to the past, present, and future). The verse says: 'Past to the three, each has four; present to future is also like this; present to present has two fruits; future to future has three fruits.' The treatise says: The three karmas of past, present, and future, each as a cause, take the past, etc., as the difference in fruits as appropriate. That is to say, past karma has four fruits with the dharmas of the three times, only excluding the ripening fruit.
離系。現在業以未來為四果如前說。以現在為二果。謂士用及增上。未來業以未來為三果。除等流及離系。不說后業有前果者。前法定非后業果故。已辯三世。當辯諸地。頌曰。
同地有四果 異地二或三
論曰。于諸地中隨何地業以同地法為四果。除離系。若是有漏以異地法為二果。謂士用及增上。若是無漏以異地法為三果。除異熟及離系。不墮界故不遮等流已辯諸地。當辯學等。頌曰。
學於三各三 無學一三二 非學非無學 有二二五果
論曰。學無學非學非無學三業一一為因。如其次第各以三法為果別者。謂學業以學法為三果。除異熟及離系。以無學法為三亦爾。以非二為三果。除異熟及等流。無學業以學法為一果。謂增上。以無學為三果除異熟及離系。以非二為二果。謂士用及增上。非二業以學法為二果。謂士用及增上。以無學法為二亦爾。以非二為五果。已辯學等。當辯見所斷等。頌曰。
見所斷業等 一一各於三 初有三四一 中二四三果 後有一二四 皆如次應知
論曰。見所斷修所斷非所斷三業一一為因。如其次第各以三法為果別者。初見所斷業以見所斷法為三果。除異熟及離系。以修所斷法為四果。除離系。以非所斷法為一果。謂增上。果修
【現代漢語翻譯】 現代漢語譯本 離系（Vimoksha）：指從煩惱中解脫的狀態。現在業以未來為四果，如前所說。以現在為二果，謂士用（Purushakara，人的作用）及增上（Adhipati，增上果）。未來業以未來為三果，除等流（Nisyanda，等流果）及離系。不說后業有前果者，前法定非后業果故。已辯三世，當辯諸地。 頌曰： 『同地有四果，異地二或三。』 論曰：于諸地中隨何地業，以同地法為四果，除離系。若是有漏，以異地法為二果，謂士用及增上。若是無漏，以異地法為三果，除異熟（Vipaka，異熟果）及離系。不墮界故，不遮等流。已辯諸地，當辯學等。 頌曰： 『學於三各三，無學一三二，非學非無學，有二二五果。』 論曰：學（Saiksha，有學位）、無學（Asaiksha，無學位）、非學非無學三業一一為因，如其次第各以三法為果別者。謂學業以學法為三果，除異熟及離系。以無學法為三亦爾。以非二為三果，除異熟及等流。無學業以學法為一果，謂增上。以無學為三果，除異熟及離系。以非二為二果，謂士用及增上。非二業以學法為二果，謂士用及增上。以無學法為二亦爾。以非二為五果。已辯學等，當辯見所斷等。 頌曰： 『見所斷業等，一一各於三，初有三四一，中二四三果，後有一二四，皆如次應知。』 論曰：見所斷（Drishti-heya，見道所斷）、修所斷（Bhavana-heya，修道所斷）、非所斷三業一一為因，如其次第各以三法為果別者。初見所斷業以見所斷法為三果，除異熟及離系。以修所斷法為四果，除離系。以非所斷法為一果，謂增上。
【English Translation】 English version Vimoksha (離系): Refers to the state of liberation from afflictions. Present karma has four results in the future, as previously explained. In the present, it has two results, namely Purushakara (士用, human action) and Adhipati (增上, dominant result). Future karma has three results in the future, excluding Nisyanda (等流, outflowing result) and Vimoksha. It is not said that later karma has prior results because the prior dharma is definitely not the result of later karma. Having discussed the three times, we shall now discuss the various realms (地). Verse: 'The same realm has four results, different realms have two or three.' Commentary: In all the realms, karma in any realm has four results with dharmas of the same realm, excluding Vimoksha. If it is defiled (有漏), it has two results with dharmas of different realms, namely Purushakara and Adhipati. If it is undefiled (無漏), it has three results with dharmas of different realms, excluding Vipaka (異熟, maturation result) and Vimoksha. Because it does not fall into a realm, it does not preclude Nisyanda. Having discussed the realms, we shall now discuss the stages of learning, etc. Verse: 'The learner has three each in three, the non-learner one, three, two, the neither-learner-nor-non-learner has two, two, five results.' Commentary: The three karmas—learner (Saiksha, 學), non-learner (Asaiksha, 無學), and neither-learner-nor-non-learner—each serve as a cause, and in that order, each has three dharmas as results. Specifically, the karma of a learner has three results with the dharma of a learner, excluding Vipaka and Vimoksha. It is the same with the dharma of a non-learner. With the neither-learner-nor-non-learner, there are three results, excluding Vipaka and Nisyanda. The karma of a non-learner has one result with the dharma of a learner, namely Adhipati. With the non-learner, there are three results, excluding Vipaka and Vimoksha. With the neither-learner-nor-non-learner, there are two results, namely Purushakara and Adhipati. The karma of the neither-learner-nor-non-learner has two results with the dharma of a learner, namely Purushakara and Adhipati. It is the same with the dharma of a non-learner. With the neither-learner-nor-non-learner, there are five results. Having discussed the stages of learning, we shall now discuss what is severed by seeing, etc. Verse: 'Karma severed by seeing, etc., each has three in each of the three; the first has three, four, one; the middle two, four, three results; the last has one, two, four; all should be understood in order.' Commentary: The three karmas—severed by seeing (Drishti-heya, 見所斷), severed by cultivation (Bhavana-heya, 修所斷), and not severed—each serve as a cause, and in that order, each has three dharmas as results. Specifically, the karma severed by seeing has three results with the dharma severed by seeing, excluding Vipaka and Vimoksha. With the dharma severed by cultivation, there are four results, excluding Vimoksha. With the dharma not severed, there is one result, namely Adhipati.
所斷業以見所斷法為二果。謂士用及增上。以修所斷法為四果。除離系。以非所斷法為三果。除異熟及等流。后非所斷業以見所斷法為一果。謂增上。以修所斷法為二果。謂士用及增上。以非所斷法為四果。除異熟。皆如次者。隨其所應遍上諸門。略法應爾。因辯諸業應復問言。如本論中所說三業。謂應作業不應作業。及非應作非不應作業。其相云何。頌曰。
染業不應作 有說亦壞軌 應作業翻此 俱相違第三
論曰。有說。染業名不應作。以從非理作意所生。有餘師言。諸壞軌則身語意業亦不應作。謂諸所有應如是行。應如是住。應如是說。應如是著衣。應如是食等。若不如是名不應作。由彼不合世俗禮儀。與此相翻名應作業。有說。善業名為應作。以從如理作意所生。有餘師言。諸合軌則身語意業亦名應作。俱違前二名為第三。隨其所應二說差別。為由一業但引一生。為引多生。又為一生但一業引。為多業引。頌曰。
一業引一生 多業能圓滿
論曰。依我所宗應作是說。但由一業唯引一生。此一生言顯一同分。以得同分方說名生。若爾何緣尊者無滅自言。我憶昔於一時于殊勝福田一施食異熟便得七返生三十三天。七生人中為轉輪聖帝。最後生在大釋迦家豐足珍財多受快樂。彼由
【現代漢語翻譯】 現代漢語譯本 所斷之業，以見道所斷之法為二種果報：即士用果（puruṣakāra-phala，由自身努力產生的果報）及增上果（adhipati-phala，由增上緣產生的果報）。以修道所斷之法為四種果報：除去離系果（visaṃyoga-phala，解脫繫縛的果報）。以非所斷之法為三種果報：除去異熟果（vipāka-phala，成熟果報）及等流果（niṣyanda-phala，同類相續的果報）。 後者的非所斷之業，以見道所斷之法為一種果報：即增上果。以修道所斷之法為二種果報：即士用果及增上果。以非所斷之法為四種果報：除去異熟果。這些都如其次第，隨其所應遍及上述各門。簡略的法則應是如此。 因為要辨析諸業，應進一步提問：如本論中所說的三種業，即應作業、不應作業，以及非應作非不應作業，它們的相狀如何？頌曰： 『染業不應作，有說亦壞軌；應作業翻此，俱相違第三。』 論曰：有的人說，染污之業名為不應作，因為它從不如理作意（ayoniśo manaskāra，不正確的思維方式）所生。有其他老師說，凡是破壞軌則的身語意業也不應作。所謂的軌則，是指所有應該這樣行、應該這樣住、應該這樣說、應該這樣穿衣、應該這樣吃飯等等的規範。如果不如這樣，就名為不應作，因為它不符合世俗的禮儀。與此相反的，就名為應作業。有的人說，善業名為應作，因為它從如理作意（yoniśo manaskāra，正確的思維方式）所生。有其他老師說，凡是符合軌則的身語意業也名為應作。與前兩者都相違背的，就名為第三種業。隨其所應，這兩種說法有所差別。 是因為一個業只能引發一生，還是能引發多生？又是因為一生只能由一個業引發，還是能由多個業引發？頌曰： 『一業引一生，多業能圓滿。』 論曰：依我所宗，應該這樣說：一個業只能引發一生。這裡所說的『一生』，顯示的是同一同分（sabhāga，同類）。因為得到同分才能說名為生。如果這樣，那麼為什麼尊者無滅（Ārya Aniruddha）自己說：『我憶起過去某一時刻，在殊勝的福田（puṇya-kṣetra，行善能產生巨大功德的處所）中，一次佈施食物的異熟果報，便使我七次轉生到三十三天（Trāyastriṃśa，欲界六天之一），七次轉生到人間成為轉輪聖王（cakravartin，擁有統治世界的輪寶的君王），最後轉生在大釋迦（Mahāśākya）家族，豐足珍寶財物，多受快樂』？那是因為他由
【English Translation】 English version The karma to be abandoned, with the Dharma to be abandoned by the path of seeing, has two results: namely, the puruṣakāra-phala (result of personal effort) and the adhipati-phala (result of a dominant condition). The Dharma to be abandoned by the path of cultivation has four results, excluding the visaṃyoga-phala (result of detachment). The Dharma not to be abandoned has three results, excluding the vipāka-phala (result of maturation) and the niṣyanda-phala (result of outflow). The latter karma not to be abandoned, with the Dharma to be abandoned by the path of seeing, has one result: namely, the adhipati-phala. With the Dharma to be abandoned by the path of cultivation, it has two results: namely, the puruṣakāra-phala and the adhipati-phala. With the Dharma not to be abandoned, it has four results, excluding the vipāka-phala. All these, in their respective order, apply to the aforementioned categories as appropriate. The concise principle should be thus. Because of analyzing the karmas, one should further ask: As the three karmas mentioned in this treatise, namely, karma that should be done, karma that should not be done, and karma that is neither should be done nor should not be done, what are their characteristics? The verse says: 'Defiled karma should not be done; some say it also violates the rules. Karma that should be done is the opposite of this; the third is contrary to both.' The treatise says: Some say that defiled karma is called karma that should not be done, because it arises from ayoniśo manaskāra (irrational attention). Other teachers say that actions of body, speech, and mind that violate the rules should also not be done. The so-called rules refer to all norms such as 'one should walk in this way, one should dwell in this way, one should speak in this way, one should dress in this way, one should eat in this way,' and so on. If one does not act in this way, it is called karma that should not be done, because it does not conform to worldly etiquette. The opposite of this is called karma that should be done. Some say that virtuous karma is called karma that should be done, because it arises from yoniśo manaskāra (rational attention). Other teachers say that actions of body, speech, and mind that conform to the rules are also called karma that should be done. That which contradicts both of the former two is called the third kind of karma. As appropriate, there is a difference between these two explanations. Is it because one karma can only lead to one life, or can it lead to multiple lives? Also, is it because one life can only be led by one karma, or can it be led by multiple karmas? The verse says: 'One karma leads to one life; multiple karmas can fulfill it.' The treatise says: According to my school, it should be said that one karma can only lead to one life. The 'one life' mentioned here indicates the same sabhāga (similarity). Because only by obtaining the same sabhāga can it be called a life. If so, then why did Ārya Aniruddha (尊者無滅) himself say: 'I recall that at one time in the past, in a supreme puṇya-kṣetra (福田, field of merit), the vipāka (異熟, maturation) of a single offering of food caused me to be reborn seven times in the Trāyastriṃśa (三十三天, Heaven of the Thirty-Three), seven times as a cakravartin (轉輪聖王, wheel-turning monarch) in the human realm, and finally in the Mahāśākya (大釋迦) family, abundant in treasures and wealth, enjoying much happiness'? That is because he by
一業感一生中大貴多財及宿生智。乘斯更造感餘生福。如是展轉至最後身生富貴家得究竟果。顯由初力故作是言。譬如有人持金錢一。展轉貿易得千金錢。唱如是言。我本由有一金錢故獲大富樂。復有說者。彼于昔時一施食。為依起多勝思愿有感天上。有感人中。剎那不同熟有先後。故非一業能引多生。亦無一生多業所引。勿眾同分分分差別。雖但一業引一同分。而彼圓滿許由多業。譬如畫師先以一色圖其形狀后填眾彩。是故雖有同稟人身。而於其中有具支體諸根形量色力莊嚴。或有於前多缺減者。非唯業力能引滿生。一切不善善有漏法有異熟故皆容引滿。以業勝故但標業名。然于其中業俱有者能引能滿。隨業勝故。若不與業為俱有者。能滿非引。勢力劣故。如是二類其體是何。頌曰。
二無心定得 不能引余通
論曰。二無心定雖有異熟。而無勢力引眾同分。以與諸業非俱有故。得亦無力引眾同分。以與諸業非一果故。所餘一切皆通引滿。薄伽梵說。重障有三。謂業障煩惱障異熟障。如是三障其體是何。頌曰。
三障無間業 及數行煩惱 並一切惡趣 北洲無想天
論曰。言無間業者。謂五無間業。其五者何。一者害母。二者害父。三者害阿羅漢。四者破和合僧。五者噁心出佛身血。
【現代漢語翻譯】 現代漢語譯本 一種業力能感得一生中的大富大貴以及宿世的智慧。憑藉這種業力，更能造作感得來世的福報。這樣輾轉相續，直到最後一生，出生在富貴之家，獲得究竟的果報。這明顯是由於最初的業力所致，所以才這樣說。譬如有人持有一枚金錢，輾轉貿易，得到千枚金錢。他會說：『我本來因為有一枚金錢，所以獲得大富大樂。』又有人說，他在過去世的一次佈施飲食，作為憑藉，生起了許多殊勝的思愿，有的感得天上的果報，有的感得人間的果報。剎那之間不同，成熟有先後。所以不是一種業力能夠引生多生，也沒有一生被多種業力所引。不要認為眾生的同分有分分差別。雖然只是一種業力引生一種同分，而它的圓滿，允許由多種業力促成。譬如畫師先用一種顏色描繪出形狀，然後填上各種色彩。因此，雖然有同樣稟賦人身的人，但在這些人中，有的具備肢體、諸根、形量、色力、莊嚴，或者有的人在前面多有缺少。不僅僅是業力能夠引生圓滿的一生，一切不善、善的有漏法，因為有異熟果，都容許引生和圓滿。因為業力殊勝的緣故，只標明業力的名稱。然而在其中，與業力俱有的，能夠引生和圓滿。隨著業力殊勝的緣故。如果不與業力為俱有的，能夠圓滿而不能引生，因為勢力弱的緣故。像這樣的兩類，它們的體性是什麼？頌說： 『二無心定得，不能引余通。』 論說：二無心定（指無想定和滅盡定）雖然有異熟果，但是沒有勢力引生眾生的同分，因為與諸業不是俱有的緣故。『得』（指獲得果位）也沒有力量引生眾生的同分，因為與諸業不是同一個果的緣故。其餘的一切都能夠引生和圓滿。薄伽梵（Bhagavan，佛陀的稱號）說：重大的障礙有三種，即業障、煩惱障、異熟障。這三種障礙的體性是什麼？頌說： 『三障無間業，及數行煩惱，並一切惡趣，北洲無想天。』 論說：所說的無間業，是指五無間業。這五種是什麼？第一是殺母，第二是殺父，第三是殺阿羅漢（Arhat，斷盡煩惱的聖者），第四是破壞和合僧團，第五是懷著惡意使佛陀（Buddha）身體出血。
【English Translation】 English version A single karma can cause great wealth and intelligence in one's life, as well as wisdom from past lives. By relying on this karma, one can further create merit that leads to blessings in future lives. This continues until the final life, where one is born into a wealthy and noble family, attaining ultimate fruition. This is clearly due to the initial karma, hence the saying. For example, someone who possesses a single gold coin can engage in trade and acquire a thousand gold coins. They might say, 'I originally obtained great wealth and happiness because I had one gold coin.' Others might say that in a past life, a single act of offering food, as a basis, gave rise to many excellent thoughts and aspirations, some resulting in heavenly rewards, others resulting in human rewards. Differences in moments and the order of maturation exist. Therefore, one karma cannot lead to multiple lives, nor can one life be led by multiple karmas. Do not assume that the commonality of beings has fractional differences. Although only one karma leads to one commonality, its completeness is allowed to be caused by multiple karmas. For example, a painter first outlines the shape with one color and then fills it with various colors. Therefore, although there are people with the same human form, among them, some possess limbs, faculties, forms, strength, and adornments, while others lack many of these. It is not only karma that can lead to a complete life; all unwholesome and wholesome contaminated dharmas, because they have different maturation results, allow for both leading and fulfilling. Because karma is superior, only the name of karma is indicated. However, among them, those that are co-existent with karma can lead and fulfill, depending on which karma is superior. If something is not co-existent with karma, it can fulfill but not lead, because its power is weak. What is the nature of these two categories? The verse says: 'Two non-mind samadhis, attainment, cannot lead to other commonalities.' The treatise says: The two non-mind samadhis (referring to the Samadhi of Non-Perception and the Cessation of Feeling and Perception) although having different maturation results, do not have the power to lead to the commonality of beings, because they are not co-existent with the various karmas. 'Attainment' (referring to the attainment of a fruit) also does not have the power to lead to the commonality of beings, because it is not the same result as the various karmas. Everything else can both lead and fulfill. The Bhagavan (Bhagavan, title of the Buddha) said: There are three major obstacles, namely karma obstacle, affliction obstacle, and maturation obstacle. What is the nature of these three obstacles? The verse says: 'The three obstacles are the karma of immediate retribution, and frequently practiced afflictions, along with all evil destinies, the Northern Continent, and the Heaven of Non-Perception.' The treatise says: The so-called karma of immediate retribution refers to the five karmas of immediate retribution. What are these five? First, harming one's mother; second, harming one's father; third, harming an Arhat (Arhat, a saint who has eradicated all afflictions); fourth, disrupting the harmony of the Sangha (Sangha, the monastic community); fifth, with malicious intent, causing the Buddha (Buddha) to bleed.
如是五種名為業障。煩惱有二。一者數行。謂恒起煩惱。二者猛利。謂上品煩惱。應知此中唯數行者名煩惱障。如扇搋等。煩惱數行難可伏除故說為障。上品煩惱雖復猛利非恒起故易可伏除。于下品中數行煩惱雖非猛利而難伏除。由彼恒行難得便故。謂從下品為緣生中。中品為緣復生上品。令伏除道無便得生。故煩惱中隨品上下。但數行者名煩惱障。全三惡趣人趣北洲及無想天名異熟障。此障何法。謂障聖道及障聖道加行善根。又業障中理亦應說余決定業。謂餘一切定感惡趣卵生濕生及女人身第八有等。然若有業由五因緣易見易知。此中偏說。謂處趣生果及補特伽羅。于諸業中唯五無間具此五種易見易知。餘業不然故此不說。余障廢立如應當知。此三障中煩惱與業二障皆重。以有此者第二生內亦不可治。毗婆沙師作如是釋。由前能引后故后輕於前。此無間名為目何義。約異熟果決定更無餘業餘生能為間隔。故此唯目無間隔義。或造此業補特伽羅從此命終定墮地獄中無間隔故名無間。彼有無間得無間名。與無間法合故名無間。如與沙門合故名沙門。三障應知何趣中有。頌曰。
三洲有無間 非余扇搋等 少恩少羞恥 余障通五趣
論曰。且無間業唯人三洲。非北俱盧余趣余界。於三洲內。唯女男及造無
間業。非扇搋等。所以者何。即前所說彼無斷善不律儀。因即是此中無逆所以。又彼父母及彼己身。如次少恩少羞恥故。謂彼父母于彼少恩。為彼缺身增上緣故。又由於彼少愛念故。彼于父母慚愧心微。以無現前增上慚愧可言壞故觸無間罪。由此已釋。鬼及傍生雖害母等而非無間。然大德說。若覺分明亦成無間。如聰慧馬。若有人害非人父母不成逆罪。心境劣故。已辯業障唯人三洲。余障應知五趣皆有。然於人趣唯北俱盧。在天趣中唯無想處。
說一切有部俱舍論卷第十七 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷第十八
尊者世親造
三藏法師玄奘奉 詔譯分別業品第四之六
於前所辯三重障中。說五無間為業障體。五無間業其體是何。頌曰。
此五無間中 四身一語業 三殺一誑語 一殺生加行
論曰。五無間中四是身業。一是語業。三是殺生。一虛誑語根本業道。一是殺生業道加行。以如來身不可害故。破僧無間是虛誑語。既是虛誑語何緣名破僧。因受果名。或能破故。若爾僧破其體是何。能所破人誰所成就。頌曰。
僧破不和合 心不相應行 無覆無記性 所破僧所成
論曰。僧破體是不和合性。無
【現代漢語翻譯】 現代漢語譯本 間業（karmic obstruction）。不是指扇搋（eunuch）等。為什麼呢？因為前面已經說過，他們沒有斷善根的不律儀（lack of discipline）。因此，這裡沒有逆罪（five heinous crimes）的原因就在於此。而且，他們的父母和他們自己，依次是少恩少羞恥的緣故。意思是說，他們的父母對他們少恩，因為他們是殘缺之身，這是增上緣（dominant condition）。又因為對他們少愛念，所以他們對父母的慚愧心很微弱。因為沒有現前的增上慚愧可以被破壞，所以不會觸犯無間罪（deeds leading to immediate retribution）。由此已經解釋了。鬼和傍生（animals）雖然傷害母親等，但不是無間罪。然而，大德（respected teacher）說，如果覺知分明，也構成無間罪，比如聰明的馬。如果有人傷害非人（non-human beings）的父母，不成逆罪，因為心境低劣的緣故。已經辨析了業障，只有人道的三洲（three continents）。其餘的障礙，應該知道五趣（five realms）都有。然而，在人道中，只有北俱盧洲（Uttarakuru）。在天趣中，只有無想處（realm of non-perception）。 《說一切有部俱舍論》卷第十七 大正藏第 29 冊 No. 1558 《阿毗達磨俱舍論》 《阿毗達磨俱舍論》卷第十八 尊者世親造 三藏法師玄奘奉 詔譯《分別業品》第四之六 在前邊辨析的三重障礙中，說五無間（five immediate retributions）為業障的本體。五無間業的本體是什麼呢？頌文說： 『此五無間中，四身一語業，三殺一誑語，一殺生加行。』 論述：五無間中，四個是身業（physical actions），一個是語業（verbal action）。三個是殺生（killing），一個是虛誑語（false speech）根本業道（root karmic path），一個是殺生業道加行（preparatory action）。因為如來（Tathagata）的身不可傷害，所以破僧無間（causing schism in the Sangha）是虛誑語。既然是虛誑語，為什麼叫破僧呢？這是因受果名（named after the result）。或者說，因為能夠破壞僧團。如果這樣，僧破的本體是什麼？能破的人和所破的人，是誰所成就的呢？頌文說： 『僧破不和合，心不相應行，無覆無記性，所破僧所成。』 論述：僧破的本體是不和合性（state of disharmony），是心不相應行（mental formations not associated with the mind），是無覆無記性（neither obscuring nor neutral）。所破的僧團所成就。
【English Translation】 English version Karmic obstructions. Not referring to eunuchs, etc. Why? Because it was previously stated that they lack the non-discipline of severing roots of goodness. Therefore, the reason there is no heinous crime (five heinous crimes) here is because of this. Moreover, their parents and themselves, in that order, have little kindness and little shame. Meaning, their parents have little kindness towards them because they are physically deficient, which is a dominant condition. Also, because they have little love and affection for them, their sense of shame towards their parents is very weak. Because there is no present dominant shame that can be destroyed, they do not commit the deeds leading to immediate retribution (deeds leading to immediate retribution). This has already been explained. Although ghosts and animals harm their mothers, etc., it is not a deed leading to immediate retribution. However, a respected teacher says that if awareness is clear, it also constitutes a deed leading to immediate retribution, like an intelligent horse. If someone harms the parents of non-human beings, it does not constitute a heinous crime because the state of mind is inferior. Karmic obstructions have been distinguished, only in the three continents (three continents) of the human realm. Other obstructions, it should be known, exist in all five realms (five realms). However, in the human realm, only in Uttarakuru (Uttarakuru). In the heavenly realms, only in the realm of non-perception (realm of non-perception). 《Abhidharma-kosa-sastra》 Volume 17 by the Sarvastivada school Taisho Tripitaka Volume 29 No. 1558 《Abhidharma-kosa-sastra》 《Abhidharma-kosa-sastra》 Volume 18 Composed by Venerable Vasubandhu Translated by Tripitaka Master Xuanzang under Imperial Decree, Chapter 4, Section 6: Distinguishing Karma Among the three types of obstructions previously discussed, the five immediate retributions (five immediate retributions) are said to be the essence of karmic obstructions. What is the essence of the five immediate retributions? The verse says: 'Of these five immediate retributions, four are physical actions, one is verbal action; three are killing, one is false speech; one is the preparatory action of killing.' Commentary: Among the five immediate retributions, four are physical actions (physical actions), and one is verbal action (verbal action). Three are killing (killing), one is the root karmic path (root karmic path) of false speech (false speech), and one is the preparatory action (preparatory action) of the karmic path of killing. Because the body of the Tathagata (Tathagata) cannot be harmed, causing schism in the Sangha (causing schism in the Sangha) is false speech. Since it is false speech, why is it called causing schism in the Sangha? This is named after the result (named after the result). Or, because it can destroy the Sangha. If so, what is the essence of the schism in the Sangha? Who achieves the one who causes the schism and the one who is broken? The verse says: 'Schism in the Sangha is disharmony, mental formations not associated with the mind, neither obscuring nor neutral; achieved by the Sangha that is broken.' Commentary: The essence of schism in the Sangha is the state of disharmony (state of disharmony), mental formations not associated with the mind (mental formations not associated with the mind), and neither obscuring nor neutral (neither obscuring nor neutral). Achieved by the Sangha that is broken.
覆無記心不相應行蘊所攝。豈成無間。如是僧破因誑語生。故說破僧是無間果。非能破者成此僧破。但是所破僧眾所成。此能破人何所成就。破僧異熟何處幾時。頌曰。
能破者唯成 此虛誑語罪 無間一劫熟 隨罪增苦增
論曰。能破僧人成破僧罪。此破僧罪誑語為性。即僧破俱生語表無表業。此必無間大地獄中經一中劫受極重苦。余逆不必生於無間。若作多逆罪皆于次生熟如何多逆同感一生。隨彼罪增苦還增劇。謂由多逆感地獄中大柔軟身多猛苦具。受二三四五倍重苦。誰於何處能破于誰。破在何時。經幾時破。頌曰。
苾芻見凈行 破異處愚夫 忍異師道時 名破不經宿
論曰。能破僧者要大苾芻。必非在家苾芻尼等。唯見行者非愛行人。住凈行人非犯戒者。以犯戒者言無威故。要異處破。非對大師。以諸如來不可輕逼。言詞威肅對必無能。唯破異生非破聖者。以諸聖者證法性故。有說。得忍亦不可破。為含二義說愚夫言。要所破僧忍師異佛。忍異佛說有餘聖道。應說僧破在如是時。此夜必和不經宿住。如是名曰破法輪僧。能障聖道輪壞僧和合故。何洲人幾破法輪僧。破羯磨僧何洲人幾。頌曰。
贍部洲九等 方破法輪僧 唯破羯磨僧 通三洲八等
論曰。
【現代漢語翻譯】 現代漢語譯本 覆無記心不相應行蘊（既非色蘊、受蘊、想蘊、行蘊、識蘊，又非心法相應的行為）所攝。豈能成就無間地獄之業？如此看來，僧團的破裂是由虛誑之語所生。所以說，破僧是無間地獄的果報，並非能破僧之人成就了僧團的破裂，而是被破的僧眾所成就的。那麼，這個能破僧之人成就了什麼呢？破僧的異熟果報在何處、何時成熟呢？ 頌曰： 能破者唯成 此虛誑語罪 無間一劫熟 隨罪增苦增 論曰：能破僧之人成就的是破僧之罪。此破僧之罪以虛誑之語為本質，即僧團破裂時所產生的語言表達和無表業（無法察覺的行為）。此罪必定使人在無間大地獄中經歷一個中劫，遭受極其深重的痛苦。其餘的逆罪不一定會在無間地獄受報。如果造作多種逆罪，都在來世成熟，那麼多種逆罪如何同時在一生中感受果報呢？隨著罪業的增加，痛苦也會更加劇烈。也就是說，由於多種逆罪，在地獄中會感受到巨大而柔軟的身體，以及多種猛烈的痛苦，承受二倍、三倍、四倍、五倍的痛苦。誰在何處能夠破壞誰的僧團？破壞發生在何時？經歷多長時間的破壞？ 頌曰： 苾芻見凈行 破異處愚夫 忍異師道時 名破不經宿 論曰：能破僧之人必須是大苾芻（比丘），一定不是在家眾或比丘尼等。必須是隻見他人過失的行者，而不是愛護他人的行者；是安住于清凈行為的行者，而不是犯戒之人。因為犯戒之人的言語沒有威懾力。必須在不同的地方進行破壞，而不是針對大師（佛陀）。因為諸佛如來不可輕視逼迫，其言辭威嚴，面對佛陀必定無法得逞。只能破壞凡夫僧眾，不能破壞聖者僧眾。因為諸位聖者已經證悟了法性。有人說，證得忍位（安忍的智慧）的聖者也不可被破壞。爲了包含這兩種含義，所以說『愚夫』。要被破壞的僧團，必須是安忍不同的導師（佛陀），安忍不同於佛陀所說的其他聖道。應該說，僧團的破壞就發生在這樣的時刻。此夜必定和合，不會經過一夜。這樣就叫做破壞法輪僧（宣講佛法的僧團），因為能夠障礙聖道之輪的運轉，破壞僧團的和合。哪個洲的人，有多少人能夠破壞法輪僧？破壞羯磨僧（執行僧事的僧團）是哪個洲的人，有多少人？ 頌曰： 贍部洲九等 方破法輪僧 唯破羯磨僧 通三洲八等 論曰：
【English Translation】 English version Covered by non-associated mental formations (neither form, feeling, perception, formations, nor consciousness, and not associated with mental factors). How could it lead to uninterrupted suffering (Avīci hell)? Thus, the schism in the Sangha (community of monks) arises from false speech. Therefore, it is said that breaking the Sangha is the result of Avīci hell, not that the one who breaks the Sangha accomplishes this schism. Rather, it is accomplished by the Sangha that is broken. What does this person who breaks the Sangha accomplish? Where and when does the retribution of breaking the Sangha mature? Verse: The breaker only incurs the sin of false speech. In Avīci, it matures in one kalpa (aeon), suffering increases with sin. Treatise: The person who breaks the Sangha incurs the sin of breaking the Sangha. This sin of breaking the Sangha is characterized by false speech, namely, the verbal and non-verbal actions arising from the schism in the Sangha. This will inevitably cause one to experience extremely heavy suffering in the Avīci hell for one intermediate kalpa. Other heinous offenses do not necessarily lead to rebirth in Avīci. If one commits multiple heinous offenses, and they all mature in the next life, how can multiple heinous offenses be felt simultaneously in one lifetime? As the sin increases, the suffering also intensifies. That is to say, due to multiple heinous offenses, one will feel a large and soft body in hell, as well as multiple fierce instruments of suffering, enduring two, three, four, or five times the suffering. Who, where, can break whose Sangha? When does the breaking occur? How long does the breaking last? Verse: A Bhikshu (monk) seeing pure conduct breaks the Sangha of a fool in a different place. When they tolerate a different teacher's doctrine, it is called breaking, not lasting overnight. Treatise: The one who can break the Sangha must be a great Bhikshu (monk), certainly not a layperson or Bhikshuni (nun), etc. It must be one who only sees the faults of others, not one who cherishes others; one who abides in pure conduct, not one who violates precepts. Because the words of one who violates precepts have no authority. The breaking must occur in a different place, not against the great teacher (Buddha). Because the Tathagatas (Buddhas) cannot be lightly approached or forced, their words are dignified, and one will certainly be unable to succeed in their presence. One can only break the Sangha of ordinary beings, not the Sangha of noble ones. Because the noble ones have realized the Dharma-nature. Some say that even those who have attained forbearance (kṣānti) cannot be broken. To include these two meanings, the term 'fool' is used. The Sangha that is to be broken must be one that tolerates a different teacher (Buddha), tolerates other holy paths different from what the Buddha taught. It should be said that the breaking of the Sangha occurs at such a time. This night will surely be harmonious, not lasting overnight. This is called breaking the Dharma-wheel Sangha (Sangha that propagates the Dharma), because it can obstruct the turning of the wheel of the holy path and destroy the harmony of the Sangha. How many people from which continent can break the Dharma-wheel Sangha? How many people from which continent can break the Karma Sangha (Sangha that performs monastic affairs)? Verse: In Jambudvipa (the continent where humans reside), nine types can break the Dharma-wheel Sangha. Only breaking the Karma Sangha, all three continents have eight types. Treatise:
唯贍部洲人。少至九。或復過此能破法輪。非於余洲。以無佛故。有世尊處方有異師。要八苾芻分為二眾。以為所破。能破第九。故眾極少猶須九人。等言為明過此無限。唯破羯磨通在三洲。極少八人。多亦無限。通三洲者。有聖教故。要一界中僧分二部。別作羯磨故須八人。過此無遮故亦言等。於何時分無破法輪。頌曰。
初后皰雙前 佛滅未結界 于如是六位 無破法輪僧
論曰。初謂世尊轉法輪未久。后謂善逝將般涅槃時。此二時中僧一味故。于正戒見皰未起時。要二皰生方可破故。未立止觀第一雙時。法爾由彼速還合故。佛滅后時無真大師為敵對故。未結界時無一界中分二部故。於此六位無破法輪。非破法輪諸佛皆有。必依宿業有此事故。且止傍論應辯逆緣。頌曰。
棄壞恩德田 轉形亦成逆 母謂因彼血 誤等無或有 打心出佛血 害后無學無
論曰。何緣害母等成無間非余。由棄恩田壞德田故。謂害父母是棄恩田。如何有恩。身生本故。如何棄彼。謂舍彼恩。德田謂余阿羅漢等。具諸勝德及能生故。壞德所依故成逆罪。父母形轉殺成逆耶。逆罪亦成。依止一故。由如是義故。有問。言頗有令男離命根。非父阿羅漢而為無間罪觸不。曰有。謂母轉形。頗有令女離命根
【現代漢語翻譯】 現代漢語譯本 唯有贍部洲（Jambudvipa，四大部洲之一，我們所居住的洲）的人，最少九人，或者超過這個數目，能夠破壞法輪（Dharmacakra，佛法的象徵）。在其他洲則不能，因為沒有佛陀的緣故。只有在有世尊的地方，才會有不同的導師。需要八位比丘（Bhiksu，佛教僧侶）分成兩眾，才能被破壞。能被破壞的第九人。所以人數極少也需要九人。『等』字是爲了說明超過這個數目沒有限制。只有破壞羯磨（Karma，業）在三洲通行。最少八人，多也沒有限制。在三洲通行是因為有聖教的緣故。需要一個界限內的僧眾分成兩部分，分別進行羯磨，所以需要八人。超過這個數目沒有限制，所以也說『等』。在什麼時候沒有破壞法輪的情況呢？頌文說： 『初后皰雙前，佛滅未結界，于如是六位，無破法輪僧。』 論述說：『初』指的是世尊開始轉法輪（Dharmacakra，佛法的象徵）后不久，『后』指的是善逝（Sugata，佛陀的稱號之一）將要般涅槃（Parinirvana，圓寂）的時候。在這兩個時期中，僧眾都是一心一意的。在對於正戒的見解上，皰（泡）還沒有產生的時候。需要兩個皰產生才可以破壞。還沒有建立止觀（Samatha-vipassana，佛教的兩種修行方法）的第一雙的時候，自然而然地因為它們迅速地恢復團結。佛陀滅度后，沒有真正的導師作為敵對者。沒有結界的時候，沒有在一個界限內分成兩部分的情況。在這六種情況下，沒有破壞法輪的情況。並非所有佛陀都有破壞法輪的情況。必定是依靠宿業（Purva-karma，前世的業力）才有這樣的事情。暫且停止旁論，應該辯論逆緣。頌文說： 『棄壞恩德田，轉形亦成逆，母謂因彼血，誤等無或有，打心出佛血，害后無學無。』 論述說：為什麼殺害母親等會成為無間罪（Anantarika-karma，五逆罪）而不是其他的罪呢？因為拋棄了恩田，破壞了德田的緣故。殺害父母是拋棄恩田。為什麼說有恩呢？因為是身體出生的根本。如何拋棄他們呢？就是捨棄了對他們的恩情。德田指的是其他的阿羅漢（Arhat，已證悟的人）等，他們具有各種殊勝的功德並且能夠產生功德。破壞了德行的依靠，所以成為逆罪。父母改變了形態，殺害他們也成為逆罪嗎？逆罪也會成立，因為他們是同一的依靠。因為這樣的意義，所以有人問：『有沒有使男子失去生命，不是父親或阿羅漢，但卻觸犯了無間罪的情況呢？』回答說：『有。』指的是母親改變了形態。『有沒有使女子失去生命
【English Translation】 English version Only people in Jambudvipa (one of the four continents, the continent we live in), with a minimum of nine people, or more, can destroy the Dharmacakra (the symbol of the Buddha's teachings). This is not possible in other continents because there are no Buddhas there. Only where there is a World Honored One are there different teachers. It requires eight Bhiksus (Buddhist monks) divided into two groups to be disrupted. The ninth person can be disrupted. Therefore, even with a very small number, nine people are still needed. The word 'etc.' is to indicate that there is no limit beyond this number. Only the destruction of Karma (action, deed) is common in the three continents. The minimum is eight people, and there is no limit to the maximum. It is common in the three continents because there are holy teachings. It requires the Sangha (community) within a boundary to be divided into two parts, performing Karma separately, so eight people are needed. There is no restriction beyond this number, so it is also said 'etc.' When is there no destruction of the Dharmacakra? The verse says: 'Beginning, end, blister, pair, before, Buddha's extinction, no boundary established, in these six situations, there is no Sangha that destroys the Dharmacakra.' The commentary says: 'Beginning' refers to shortly after the World Honored One began to turn the Dharmacakra (the symbol of the Buddha's teachings), and 'end' refers to when the Sugata (one of the titles of the Buddha) is about to enter Parinirvana (final liberation). During these two periods, the Sangha is of one mind. When the blisters (bubbles) have not yet arisen in the view of the correct precepts. Two blisters need to arise before it can be destroyed. When the first pair of Samatha-vipassana (two methods of Buddhist practice) has not yet been established, it naturally returns to unity quickly because of them. After the Buddha's extinction, there is no true teacher to be an opponent. When no boundary has been established, there is no situation of being divided into two parts within a boundary. In these six situations, there is no destruction of the Dharmacakra. Not all Buddhas have the destruction of the Dharmacakra. It must be based on Purva-karma (past karma) that such a thing happens. Let's stop the digression and discuss the adverse conditions. The verse says: 'Abandoning and destroying the field of kindness and virtue, changing form also becomes an offense, mother, because of her blood, mistake, etc., none or some, striking the heart and drawing Buddha's blood, harming the last Arhat (enlightened being), none.' The commentary says: Why does killing one's mother, etc., become Anantarika-karma (five heinous crimes) and not other crimes? Because the field of kindness is abandoned and the field of virtue is destroyed. Killing one's parents is abandoning the field of kindness. Why is it said to be kindness? Because it is the root of the body's birth. How to abandon them? It is to abandon the kindness towards them. The field of virtue refers to other Arhats (enlightened beings), etc., who possess various excellent merits and can generate merit. Destroying the reliance on virtue becomes a heinous crime. If parents change their form, does killing them also become a heinous crime? The heinous crime will also be established because they are the same reliance. Because of this meaning, someone asked: 'Is there a situation where a man loses his life, not his father or an Arhat, but still commits the Anantarika-karma?' The answer is: 'Yes.' It refers to the mother changing her form. 'Is there a situation where a woman loses her life
非母阿羅漢而為無間罪觸不。曰有。謂父轉形。設有女人羯剌藍墮。余女收取置產門中生子。殺何成害母逆。因彼血者身生本故。諸有所作應咨後母。能飲能養能長成故。若於父母起殺加行。誤殺餘人無無間罪。于非父母起殺加行。誤殺父母亦不成逆。如子執杖擊父身蚊。母隱在床謂余而殺。若一加行害母及餘二無表生。表唯逆罪。以無間業勢力強故。尊者妙音說有二表。表是積集極微成故。若害阿羅漢無阿羅漢想。于彼依止起定殺心。無簡別故亦成逆罪。若有害父父是阿羅漢得一逆罪。以依止一故。若爾喻說當云何通。佛告始欠持。汝已造二逆。所謂害父殺阿羅漢。彼顯一逆由二緣成。或以二門訶責彼罪。若於佛所噁心出血。一切皆得無間罪耶。要以殺心方成逆罪。打心出血無間則無。若殺加行時彼非阿羅漢將死方得阿羅漢果。能殺彼者有逆罪耶。無。于無學身無殺加行故。若造無間加行不可轉。為有離染及得聖果耶。頌曰。
造逆定加行 無離染得果
論曰。無間加行若必定成中間決無離染得果。余惡業道加行中間。若聖道生業道不起。依止與彼定相違故。于諸惡行無間業中何罪最重。于諸妙行世善業中何最大果。頌曰。
破僧虛誑語 于罪中最大 感第一有思 世善中大果
論曰
【現代漢語翻譯】 現代漢語譯本：如果不是阿羅漢（Arahan，已證悟的人）而犯了無間罪（Ānantarika-karma，極重的罪業），會觸犯嗎？答：會的。比如父親轉世成了其他生命。假設有女人受孕，羯剌藍（Kalala，受精卵最初形態）掉落，其他女人撿起放入另一女人的產門中生下孩子，殺死這個孩子犯了殺母的逆罪嗎？因為那個血是身體產生的根本。所有的事情都應該諮詢後母，因為她能餵養、能養育、能使其成長。如果對父母生起殺心並實施殺害行為，但誤殺了其他人，沒有無間罪。如果對非父母生起殺心並實施殺害行為，誤殺了父母，也不構成逆罪。比如兒子拿著棍子打父親身上的蚊子，母親躲在床后，以為是打別人而殺死了母親。如果一個行為同時傷害了母親和另外兩人，沒有無表業（Avijñapti-karma，無意識的業），只有逆罪的表業（Vijñapti-karma，有意識的業），因為無間業的力量強大。尊者妙音說有兩種表業，表業是積聚極微（Paramāṇu，物質的最小單位）而成的。如果殺害阿羅漢時沒有意識到對方是阿羅漢，但對其所依止之處生起堅定的殺心，因為沒有區分，也構成逆罪。如果有害父親，而父親是阿羅漢，則只得一個逆罪，因為所依止的是同一個對象。如果這樣，譬喻應該如何解釋？佛告訴始欠持：『你已經造了兩個逆罪，即殺父和殺阿羅漢。』這顯示一個逆罪由兩個因緣構成，或者用兩種方式來呵責他的罪行。如果在佛陀面前惡意出血，所有人都會得到無間罪嗎？必須要有殺心才能構成逆罪。如果是打出血，就沒有無間罪。如果在實施殺害行為時，對方還不是阿羅漢，但在臨死前才證得阿羅漢果，殺死他的人有逆罪嗎？沒有。因為對無學之身（Aśaikṣa，已證得阿羅漢果位的人）沒有實施殺害行為。如果造了無間罪的加行，是否不可能離染（Viraga，去除煩惱）和獲得聖果（Āryaphala，聖者的果位）？頌說：
『造逆定加行，無離染得果。』
論說：無間罪的加行如果必定會完成，那麼中間絕對不可能離染和獲得聖果。其他惡業道的加行在中間，如果聖道生起，惡業道就不會生起，因為所依止的對象與惡業道是完全相反的。在各種惡行和無間業中，什麼罪最重？在各種妙行和世間善業中，什麼果最大？頌說：
『破僧虛誑語，于罪中最大；感第一有思，世善中大果。』
論說：
【English Translation】 English version: If someone who is not an Arhat (Arahan, a liberated being) commits an Ānantarika-karma (a heinous crime), is he affected? Yes, he is. For example, if a father is reborn into another life. Suppose a woman conceives, and the Kalala (the initial form of the embryo) falls out. Another woman picks it up and places it in another woman's womb, and a child is born. Does killing this child constitute the heinous crime of matricide? Yes, because that blood is the fundamental origin of the body. All actions should be consulted with the stepmother, because she can feed, nurture, and help it grow. If one has the intention to kill one's parents and carries out the act, but mistakenly kills someone else, there is no Ānantarika-karma. If one has the intention to kill someone who is not one's parents and carries out the act, but mistakenly kills one's parents, it does not constitute a heinous crime. For example, if a son is using a stick to hit a mosquito on his father's body, and the mother is hiding behind the bed, thinking he is hitting someone else, and kills the mother. If one action harms the mother and two others, there is no Avijñapti-karma (unconscious karma), only the Vijñapti-karma (conscious karma) of the heinous crime, because the power of Ānantarika-karma is strong. Venerable Myoyin says there are two types of Vijñapti-karma, which are formed by the accumulation of Paramāṇu (the smallest unit of matter). If one kills an Arhat without realizing that he is an Arhat, but has a firm intention to kill the person he is relying on, it also constitutes a heinous crime because there is no distinction. If one harms one's father, and the father is an Arhat, one only incurs one heinous crime, because one is relying on the same object. If so, how should the analogy be explained? The Buddha told Shi Qian Chi: 'You have already committed two heinous crimes, namely patricide and killing an Arhat.' This shows that one heinous crime is formed by two causes, or that his crime is rebuked in two ways. If one maliciously causes blood to flow from the Buddha, will everyone incur Ānantarika-karma? It is necessary to have the intention to kill in order to constitute a heinous crime. If it is bleeding from being hit, there is no Ānantarika-karma. If the person was not an Arhat at the time of the killing, but attained Arhatship just before death, does the person who killed him incur a heinous crime? No, because there was no act of killing against a non-learner (Aśaikṣa, one who has attained Arhatship). If one has committed the act of Ānantarika-karma, is it impossible to be free from defilements (Viraga, removal of afflictions) and attain the fruit of sainthood (Āryaphala, the fruit of a noble one)? The verse says:
'Having committed the definite act of a heinous crime,
There is no freedom from defilements or attainment of fruit.'
The treatise says: If the act of Ānantarika-karma is certain to be completed, then it is absolutely impossible to be free from defilements and attain the fruit of sainthood in the meantime. If the act of other evil karmic paths is in the middle, and the holy path arises, the evil karmic path will not arise, because the object of reliance is completely opposite to the evil karmic path. Among all evil deeds and Ānantarika-karma, which is the most serious crime? Among all wonderful deeds and worldly good deeds, what is the greatest fruit? The verse says:
'Breaking the Sangha and speaking falsely,
Is the greatest among sins;
Experiencing the first existence,
Is the greatest fruit among worldly good deeds.'
The treatise says:
。雖了法非法。為欲破僧而起虛誑語顛倒顯示。此無間中為最大罪。由此傷毀佛法身故。障世生天解脫道故。謂僧已破乃至未合。一切世間入聖得果離染盡漏皆悉被遮。習定溫誦思等業息。大千世界法輪不轉。天人龍等身心擾亂故招無間一劫異熟。由此破僧罪為最重。余無間罪如其次第第五三一後後漸輕。第二最輕。恩等少故。若爾何故三罰業中。佛說意罰為最大罪。又說罪中邪見最大。據五無間說破僧重。約三罰業說意罪大。就五僻見說邪見重。或依大果害多有情斷諸善根。如次說重。感第一有異熟果思。於世善中為最大果。感八萬大劫極靜異熟故。約異熟果故說此言。據離系果則金剛喻定相應思能得大果。諸結永斷為此果故。為簡此故說世善言。為唯無間罪定生地獄。諸無間同類亦定生彼。有餘師說。非無間生。同類者何。頌曰。
污母無學尼 殺住定菩薩 及有學聖者 奪僧和合緣 破壞窣堵波 是無間同類
論曰。如是五種隨其次第是五無間同類業體。謂有于母阿羅漢尼行極污染謂非梵行。或有殺害住定菩薩。或殺學聖者。或奪僧合緣。或破窣堵波。是五逆同類。有異熟業於三時中極能為障。言三時者。頌曰。
將得忍不還 無學業為障
論曰。若從頂位將得忍時感惡趣業
【現代漢語翻譯】 現代漢語譯本：即使通達了法與非法，爲了破壞僧團而說虛妄顛倒之語，這是無間地獄中最重的罪。因為這種行為傷害和毀壞了佛法之身，阻礙了世間眾生往生天界和獲得解脫的道路。如果僧團已經被破壞但尚未恢復，那麼一切世間眾生證入聖位、獲得果位、脫離染污、斷盡煩惱的機會都會被遮蔽。修習禪定、背誦經典、思維法義等行為也會停止。整個大千世界的法輪無法轉動，天人、龍等眾生的身心都會受到擾亂，因此招感無間地獄一劫的異熟果報。所以，破壞僧團的罪最為嚴重。其餘的無間罪，按照順序，第五、第三、第一，越來越輕，第二種罪最輕，因為恩情等關係較少。如果這樣，為什麼在三種受罰的業中，佛說意罰（思想上的懲罰）是最大的罪？又說罪惡之中邪見最大？這是因為從五無間罪的角度來說，破壞僧團的罪最重；從三種受罰的業的角度來說，意罰的罪最大；就五種邪僻的見解來說，邪見的罪最重。或者根據大果報、傷害眾多有情、斷絕一切善根等情況，依次說罪的輕重。思能感得第一有（指色界天）的異熟果報，在世間善法中是最大的果報，因為它能感得八萬大劫的極靜異熟果報。這是從異熟果報的角度來說的。如果從離系果（解脫的果報）的角度來說，與金剛喻定相應的思能獲得更大的果報，因為一切煩惱的永斷都是為此果報。爲了簡別這一點，所以說『世間善』。是否只有無間罪才必定生於地獄？所有無間罪的同類罪業也必定生於地獄嗎？有其他論師說，不一定生於無間地獄。那麼，什麼是無間罪的同類罪業呢？頌詞說：
『污母無學尼，殺住定菩薩， 及有學聖者，奪僧和合緣， 破壞窣堵波，是無間同類。』
論述：像這五種罪業，按照順序，是五無間罪的同類業體。也就是，有人對母親阿羅漢尼（已證得阿羅漢果位的比丘尼）行極端的污染行為，也就是非梵行；或者有人殺害安住在禪定中的菩薩；或者殺害有學的聖者（尚未證得阿羅漢果位的聖者）；或者破壞僧團的和合因緣；或者破壞窣堵波（佛塔）。這五種罪業是五逆罪的同類罪業。有異熟業在三種時間中極能成為障礙。所說的三種時間是：
『將得忍不還，無學業為障。』
論述：如果從頂位（修行位階）將要獲得忍位（證悟的階段）時，感受到惡趣的業報。 English version: Even if one understands the nature of Dharma and non-Dharma, uttering false and inverted speech with the intention of disrupting the Sangha constitutes the gravest offense within the Avici Hell. This is because such actions harm and destroy the body of the Buddha's teachings, obstructing sentient beings' paths to rebirth in heavenly realms and liberation. If the Sangha has been disrupted and not yet restored, the opportunities for all beings in the world to attain sainthood, realize fruition, detach from defilements, and exhaust afflictions are obscured. Practices such as cultivating meditation, reciting scriptures, and contemplating the Dharma cease. The wheel of Dharma cannot turn in the entire great chiliocosm, and the minds and bodies of gods, humans, dragons, and other beings are disturbed, thus inviting the retribution of one kalpa in Avici Hell. Therefore, the offense of disrupting the Sangha is the most severe. The remaining Avici offenses, in order, the fifth, third, and first, become progressively lighter, with the second offense being the lightest due to fewer factors such as kindness. If this is the case, why did the Buddha say that mental retribution (punishment in thought) is the greatest offense among the three retributions? And why is it said that wrong view is the greatest among offenses? This is because, from the perspective of the five Avici offenses, disrupting the Sangha is the most severe; from the perspective of the three retributions, mental retribution is the greatest offense; and from the perspective of the five perverse views, wrong view is the most severe. Or, based on great consequences, harming numerous sentient beings, and severing all roots of goodness, the severity of offenses is described in order. Thought can bring about the fruition of the first existence (referring to the Form Realm heavens), which is the greatest fruition among worldly virtues because it can bring about the extremely tranquil fruition of eighty thousand great kalpas. This is spoken from the perspective of fruition. If speaking from the perspective of the fruition of detachment (liberation), thought corresponding to the Vajra-like Samadhi can attain greater fruition, because the permanent severing of all afflictions is for this fruition. To distinguish this, it is said 'worldly virtue'. Is it only Avici offenses that necessarily lead to birth in hell? Do all similar offenses to Avici offenses also necessarily lead to birth there? Some other teachers say that they do not necessarily lead to birth in Avici Hell. Then, what are the similar offenses to Avici offenses? The verse says:
'Defiling mother Arhat nuns, killing Bodhisattvas abiding in Samadhi, And Sages who are still learning, depriving the Sangha of the cause of harmony, Destroying stupas, these are similar to Avici offenses.'
Treatise: Like these five offenses, in order, are the similar karmic entities to the five Avici offenses. That is, someone commits extreme defilement, which is non-celibate conduct, towards a mother Arhat nun (a Bhikkhuni who has attained Arhatship); or someone kills a Bodhisattva abiding in Samadhi; or kills a Sage who is still learning (a Sage who has not yet attained Arhatship); or deprives the Sangha of the cause of harmony; or destroys a stupa (Buddhist shrine). These five offenses are similar offenses to the five rebellious offenses. There is fruition karma that can be a great obstacle in three times. The three times spoken of are:
'When about to attain forbearance, non-returning, the karma of the non-learner is an obstacle.'
Treatise: If, from the peak position (stage of practice), one is about to attain forbearance (a stage of realization), one experiences the karma of the evil realms.
【English Translation】 English version: Even if one understands the nature of Dharma and non-Dharma, uttering false and inverted speech with the intention of disrupting the Sangha constitutes the gravest offense within the Avici (uninterrupted) Hell. This is because such actions harm and destroy the body of the Buddha's teachings, obstructing sentient beings' paths to rebirth in heavenly realms and liberation. If the Sangha (community of monks and nuns) has been disrupted and not yet restored, the opportunities for all beings in the world to attain sainthood, realize fruition, detach from defilements, and exhaust afflictions are obscured. Practices such as cultivating meditation, reciting scriptures, and contemplating the Dharma cease. The wheel of Dharma cannot turn in the entire great chiliocosm, and the minds and bodies of gods, humans, dragons, and other beings are disturbed, thus inviting the retribution of one kalpa in Avici Hell. Therefore, the offense of disrupting the Sangha is the most severe. The remaining Avici offenses, in order, the fifth, third, and first, become progressively lighter, with the second offense being the lightest due to fewer factors such as kindness. If this is the case, why did the Buddha say that mental retribution (punishment in thought) is the greatest offense among the three retributions? And why is it said that wrong view is the greatest among offenses? This is because, from the perspective of the five Avici offenses, disrupting the Sangha is the most severe; from the perspective of the three retributions, mental retribution is the greatest offense; and from the perspective of the five perverse views, wrong view is the most severe. Or, based on great consequences, harming numerous sentient beings, and severing all roots of goodness, the severity of offenses is described in order. Thought can bring about the fruition of the first existence (referring to the Form Realm heavens), which is the greatest fruition among worldly virtues because it can bring about the extremely tranquil fruition of eighty thousand great kalpas. This is spoken from the perspective of fruition. If speaking from the perspective of the fruition of detachment (liberation), thought corresponding to the Vajra-like Samadhi can attain greater fruition, because the permanent severing of all afflictions is for this fruition. To distinguish this, it is said 'worldly virtue'. Is it only Avici offenses that necessarily lead to birth in hell? Do all similar offenses to Avici offenses also necessarily lead to birth there? Some other teachers say that they do not necessarily lead to birth in Avici Hell. Then, what are the similar offenses to Avici offenses? The verse says:
'Defiling mother Arhat (one who has attained enlightenment) nuns, killing Bodhisattvas (enlightenment beings) abiding in Samadhi (meditative state), And Sages who are still learning, depriving the Sangha of the cause of harmony, Destroying stupas (Buddhist monuments), these are similar to Avici offenses.'
Treatise: Like these five offenses, in order, are the similar karmic entities to the five Avici offenses. That is, someone commits extreme defilement, which is non-celibate conduct, towards a mother Arhat nun (a Bhikkhuni who has attained Arhatship); or someone kills a Bodhisattva abiding in Samadhi; or kills a Sage who is still learning (a Sage who has not yet attained Arhatship); or deprives the Sangha of the cause of harmony; or destroys a stupa. These five offenses are similar offenses to the five rebellious offenses. There is fruition karma that can be a great obstacle in three times. The three times spoken of are:
'When about to attain forbearance, non-returning, the karma of the non-learner is an obstacle.'
Treatise: If, from the peak position (stage of practice), one is about to attain forbearance (a stage of realization), one experiences the karma of the evil realms.
皆極為障。以忍超彼異熟地故。如人將離本所居國一切債主皆極為障。若有將得不還果時。欲界系業皆極為障。唯除隨順現法受業。若有將得無學果時。色無色業皆極為障。亦除順現。二喻如前。如上所言住定菩薩為從何位得住定名。彼復於何說名為定。頌曰。
從修妙相業 菩薩得定名 生善趣貴家 具男念堅故
論曰。從修能感妙三十二大丈夫相異熟果業。菩薩方得立住定名。以從此時乃至成佛常生善趣及貴家等。生善趣者。謂生人天。趣妙可稱故名善趣。于善趣內常生貴家。謂婆羅門或剎帝利巨富長者大婆羅家。于貴家中根有具缺。然彼菩薩恒具勝根。恒受男身尚不為女。何況有受扇搋等身。生生常能憶念宿命。所作善事常無退屈。謂于利樂有情事中。眾苦逼身皆能堪忍。雖他種種惡行違逆。而彼菩薩心無厭倦。如世傳有無價䭾娑。當知此言目彼菩薩。由彼大士雖已成就一切殊勝圓滿功德。而由久習無緣大悲。任運恒時系屬他故。普於一切有情類中。以無慢心皆攝同己。或常觀己如彼僕使。故於一切難求事中皆能堪忍。及於一切勞迫事中皆能荷負。修妙相業其相云何。頌曰。
贍部男對佛 佛思思所成 余百劫方修 各百福嚴飾
論曰。菩薩要在贍部洲中。方能造修引妙相業
【現代漢語翻譯】 現代漢語譯本： 這些都構成極大的障礙。因為忍辱超越了那些異熟果報的境界。就像一個人要離開他所居住的國家時，所有的債主都會成為極大的障礙。如果有人將要證得不還果（Anagamin，不再返回欲界受生的果位）時，欲界（Kama-dhatu，眾生有情慾和物質慾望的界域）所繫的業力都會成為極大的障礙，除非是那些順應現世受報的業力。如果有人將要證得無學果（Arhat，阿羅漢果位）時，色界（Rupa-dhatu，有物質但沒有情慾的界域）和無色界（Arupa-dhatu，既沒有物質也沒有情慾的界域）的業力都會成為極大的障礙，同樣也排除順應現世受報的業力。這兩個比喻和前面所說的一樣。 如上所說，安住于禪定的菩薩是從哪個位階獲得『住定』這個名稱的？他又在什麼情況下被稱為『定』呢？頌文說： 『從修妙相業，菩薩得定名，生善趣貴家，具男念堅故。』 論述：從修習能夠感得殊勝的三十二大丈夫相（Thirty-two Major Marks of a Great Man）的異熟果報的業力開始，菩薩才能被賦予『住定』的名稱。因為從這個時候開始，直到成佛，菩薩都會常生於善趣（Sugati，好的去處）和貴族之家等等。生於善趣，指的是生於人道或天道。因為這些去處美好而值得稱讚，所以被稱為善趣。在善趣之中，又常常出生于貴族之家，比如婆羅門（Brahmin，印度教祭司階層）或剎帝利（Kshatriya，印度教的武士和統治者階層），巨富長者，或者大的婆羅門家族。在貴族之家，根器可能有具足或殘缺，然而那些菩薩總是具備殊勝的根器，總是受生為男子之身，尚且不會成為女人，更何況是受生為閹人等。生生世世都能憶念宿命，所做的善事常常不會退縮，也就是說，在利益和安樂有情眾生的事情中，即使受到眾多的痛苦逼迫，也都能忍受。即使他人有種種惡行違背，那些菩薩的內心也不會厭倦。就像世間流傳的無價䭾娑（無價的布），應當知道這個說法指的是那些菩薩。由於那些大士雖然已經成就了一切殊勝圓滿的功德，但是由於長久以來串習無緣大悲（unconditional great compassion），自然而然地總是與他人聯繫在一起。普遍地在一切有情眾生之中，以沒有傲慢的心，都攝受他們如同自己一樣。或者常常把自己看作是他們的僕人。所以在一切難以尋求的事情中，都能忍受，以及在一切勞累的事情中，都能承擔。修習妙相業，它的相貌是怎樣的呢？頌文說： 『贍部男對佛，佛思思所成，余百劫方修，各百福嚴飾。』 論述：菩薩一定要在贍部洲（Jambudvipa，我們所居住的這個世界）之中，才能造作和修習引生妙相的業力。
【English Translation】 English version: All of these are extreme hindrances, because forbearance transcends those realms of differentiated maturation. It is like when a person is about to leave the country where they reside, all creditors become extreme hindrances. If someone is about to attain the Anagamin fruit (Anagamin, the state of non-returning), the karma bound to the Desire Realm (Kama-dhatu, the realm of beings with desires and material cravings) becomes an extreme hindrance, except for karma that accords with present-life retribution. If someone is about to attain the Arhat fruit (Arhat, the state of liberation), the karma of the Form Realm (Rupa-dhatu, the realm of material existence without desire) and Formless Realm (Arupa-dhatu, the realm of non-material existence) becomes an extreme hindrance, also excluding that which accords with present retribution. The two analogies are as before. As mentioned above, from what stage does a Bodhisattva abiding in Samadhi (Samadhi, meditative concentration) obtain the name 'abiding in Samadhi'? And under what circumstances is he called 'Samadhi'? The verse says: 'From cultivating the karma of excellent marks, a Bodhisattva obtains the name of Samadhi, being born in good realms and noble families, possessing maleness and firm mindfulness.' Commentary: Only from cultivating the karma that can bring about the differentiated maturation of the thirty-two major marks of a great man (Thirty-two Major Marks of a Great Man), can a Bodhisattva be given the name 'abiding in Samadhi'. Because from this time until becoming a Buddha, the Bodhisattva will always be born in good realms (Sugati, good destinations) and noble families, etc. Being born in good realms refers to being born in the realms of humans or gods. Because these destinations are wonderful and worthy of praise, they are called good realms. Within the good realms, they are often born into noble families, such as Brahmins (Brahmin, the priestly class in Hinduism) or Kshatriyas (Kshatriya, the warrior and ruling class in Hinduism), wealthy elders, or large Brahmin families. Within noble families, faculties may be complete or deficient, but those Bodhisattvas always possess superior faculties, always being born as males, never even as females, let alone being born as eunuchs, etc. In every life, they are always able to remember past lives, and the good deeds they do never regress, meaning that in matters of benefiting and bringing happiness to sentient beings, they are able to endure even when oppressed by numerous sufferings. Even if others have various evil actions that are contrary, the minds of those Bodhisattvas are not weary. Just like the priceless 'Thasa' (priceless cloth) that is passed down in the world, it should be known that this saying refers to those Bodhisattvas. Because those great beings, although they have already accomplished all the supreme and perfect merits, due to the long-term habituation of unconditional great compassion, naturally and constantly are connected to others. Universally, among all sentient beings, with a mind without arrogance, they embrace them as if they were themselves. Or they often regard themselves as their servants. Therefore, in all difficult-to-seek matters, they are able to endure, and in all laborious matters, they are able to bear the burden. Cultivating the karma of excellent marks, what is its appearance? The verse says: 'A male in Jambudvipa (Jambudvipa, the world we live in) facing the Buddha, accomplished by the Buddha's thoughts and reflections, cultivated over the remaining hundred kalpas (kalpas, eons), each adorned with a hundred blessings.' Commentary: A Bodhisattva must be in Jambudvipa (Jambudvipa, the world we live in) in order to create and cultivate the karma that brings about the excellent marks.
。此洲覺慧最明利故。唯是男子非女等身。爾時已超女等位故。唯現對佛。緣佛起思是思所成。非聞修類。唯余百劫造修非多。諸佛因中法應如是。唯薄伽梵釋迦牟尼。精進熾然能超九劫。九十一劫妙相業成。是故如來告聚落主。我憶九十一劫以來。不見一家因施我食有少傷損。唯成大利。從此自性恒憶宿生。是故但言九十一劫。宿舊師說。菩薩出初無數劫來。離四過失得二功德。如前所辯。一一妙相百福莊嚴。何等名為一一福量。有說。唯除近佛菩薩所餘一切有情所修富樂果業名一福量。有說。世界將欲成時。一切有情感大千土業增上力為一福量。有說。此量唯佛乃知。今我大師昔菩薩位於三無數劫供養幾佛耶。頌曰。
於三無數劫 各供養七萬 又如次供養 五六七千佛
論曰。初無數劫中供養七萬五千佛。次無數劫中供養七萬六千佛。后無數劫中供養七萬七千佛。三無數劫一一滿時。及初發心各逢何佛。頌曰。
三無數劫滿 逆次逢勝觀 然燈寶髻佛 初釋迦牟尼
論曰。言逆次者。自後向前。謂于第三無數劫滿所逢事佛名為勝觀。第二劫滿所逢事佛名曰然燈。第一劫滿所逢事佛名為寶髻。最初發心位逢釋迦牟尼。謂我世尊昔菩薩位最初逢一佛號釋迦牟尼。遂對其前發弘誓願
【現代漢語翻譯】 現代漢語譯本： 此洲（指我們所居住的洲）的覺慧最為明利，所以只有男子，沒有女子等同的身體。因為那時已經超越了女子的地位。所以只顯現面對佛，緣佛而起的思，是由思所成就的，不是聽聞修習所能達到的。只有剩餘一百劫的時間用來造作修習，時間不多。諸佛在因地中修行，法則應當是這樣的。只有薄伽梵（Bhagavan，世尊）釋迦牟尼（Sakyamuni），精進熾盛，能夠超越九劫。九十一劫的妙相業才得以成就。所以如來（Tathagata）告訴聚落主：『我回憶九十一劫以來，不見一家因為佈施我食物而有絲毫損傷，唯有成就大利益。』從此自性常常憶念宿世。所以只說九十一劫。宿舊的師父說，菩薩（Bodhisattva）從最初無數劫以來，遠離四種過失，得到兩種功德，如前面所辯說的。每一個妙相都用百福來莊嚴。什麼叫做每一個福的量呢？有人說，除了接近佛的菩薩之外，其餘一切有情所修的富樂果報的業，叫做一個福的量。有人說，世界將要形成的時候，一切有情感受大千世界的業增上力，作為一個福的量。有人說，這個量只有佛才知道。現在我的大師，過去在菩薩位時，於三無數劫中供養了幾尊佛呢？頌說： 『於三無數劫，各供養七萬，又如次供養，五六七千佛。』 論說：最初無數劫中供養七萬五千佛，其次無數劫中供養七萬六千佛，最後無數劫中供養七萬七千佛。三無數劫每一次圓滿時，以及最初發心時，各自遇到哪尊佛呢？頌說： 『三無數劫滿，逆次逢勝觀，然燈（Dipankara）寶髻佛，初釋迦牟尼。』 論說：所說的逆次，是從後向前。意思是說，在第三無數劫圓滿時所遇到的佛名為勝觀。第二劫圓滿時所遇到的佛名叫然燈。第一劫圓滿時所遇到的佛名叫寶髻。最初發心時遇到釋迦牟尼佛。意思是說，我的世尊過去在菩薩位時，最初遇到一尊佛，名叫釋迦牟尼，於是對著他發了弘大的誓願。
【English Translation】 English version: In this continent (referring to the continent we inhabit), wisdom and intelligence are the sharpest, therefore only men, not women, have equivalent bodies. Because at that time they have already surpassed the status of women. Therefore, only appear facing the Buddha, the thought arising from the Buddha, is accomplished by thought, not by hearing and practice. Only the remaining hundred kalpas are used for creation and practice, and the time is not much. The Dharma should be like this for all Buddhas in the causal stage. Only Bhagavan (Bhagavan, World Honored One) Sakyamuni (Sakyamuni), with ardent diligence, was able to surpass nine kalpas. The excellent marks of ninety-one kalpas were accomplished. Therefore, the Tathagata (Tathagata) told the village chief: 'I recall that since ninety-one kalpas ago, I have not seen a family suffer any damage from giving me food, but only achieved great benefit.' From then on, his nature often remembers past lives. Therefore, only ninety-one kalpas are mentioned. The old masters say that Bodhisattvas (Bodhisattva), since the first countless kalpas, have been free from four faults and have obtained two merits, as discussed earlier. Each excellent mark is adorned with a hundred blessings. What is the measure of each blessing? Some say that the karma of wealth and happiness cultivated by all sentient beings except for Bodhisattvas close to the Buddha is called the measure of one blessing. Some say that when the world is about to form, the increasing power of the karma of all sentient beings experiencing the great chiliocosm is taken as the measure of one blessing. Some say that only the Buddha knows this measure. Now, how many Buddhas did my master, in his past Bodhisattva position, make offerings to in the three countless kalpas? The verse says: 'In the three countless kalpas, each offered to seventy thousand, and then in order offered to, five, six, seven thousand Buddhas.' The treatise says: In the first countless kalpas, offerings were made to 75,000 Buddhas, in the second countless kalpas, offerings were made to 76,000 Buddhas, and in the last countless kalpas, offerings were made to 77,000 Buddhas. Each time the three countless kalpas were completed, and at the time of the initial aspiration, which Buddha was encountered? The verse says: 'When the three countless kalpas are completed, in reverse order, they encountered Vipasyin, Dipankara (Dipankara), and Ratnaketu Buddhas, and initially Sakyamuni.' The treatise says: The so-called reverse order is from back to front. It means that the Buddha encountered when the third countless kalpa was completed is called Vipasyin. The Buddha encountered when the second kalpa was completed is called Dipankara. The Buddha encountered when the first kalpa was completed is called Ratnaketu. Sakyamuni Buddha was encountered at the time of the initial aspiration. It means that my World Honored One, in his past Bodhisattva position, initially encountered a Buddha named Sakyamuni, and then made great vows before him.
。愿我當作佛一如今世尊。彼佛亦于末劫出世。滅后正法亦住千年。故今如來一一同彼。我釋迦菩薩於何位中何波羅蜜多修習圓滿。頌曰。
但由悲普施 被折身無忿 讚歎底沙佛 次無上菩提 六波羅蜜多 于如是四位 一二又一二 如次修圓滿
論曰。若時菩薩普於一切能施一切乃至眼髓。所行惠舍但由悲心。非自希求勝生差別。齊此佈施波羅蜜多修習圓滿。若時菩薩被析身支。雖未離欲貪而心無少忿。齊此戒忍波羅蜜多。修習圓滿。若時菩薩勇猛精進因行。遇見底沙如來坐寶龕中入火界定威光赫奕特異於常。專誠瞻仰忘下一足。經七晝夜無怠。凈心以妙伽他贊彼佛曰。
天地此界多聞室 逝宮天處十方無 丈夫牛王大沙門 尋地山林遍無等
如是贊已便超九劫。齊此精進波羅蜜多修習圓滿。若時菩薩處金剛座。將登無上正等菩提。次無上覺前住金剛喻定。齊此定慧波羅蜜多修習圓滿。能到自所往圓德彼岸。故此六名曰波羅蜜多。契經說。有三福業事。一施類福業事。二戒類福業事。三修類福業事。此云何立福業事名。頌曰。
施戒修三類 各隨其所應 受福業事名 差別如業道
論曰。三類皆福。或業或事。隨其所應如業道說。謂如分別十業道中有
【現代漢語翻譯】 現代漢語譯本：愿我將來成佛時，也能像現在的世尊一樣。那位佛也會在末法時期出世，滅度后正法也能住世千年。所以現在如來所做的一切都和那位佛一樣。我釋迦菩薩在哪個階段，修習哪種波羅蜜多（Paramita，到彼岸）才能圓滿呢？頌說：
但因為普遍的慈悲而廣行佈施，即使身體被肢解也沒有嗔恨，讚歎底沙佛（Tishya Buddha），之後證得無上菩提。六波羅蜜多，在如是四個階段，依次為一、二、又一、二，這樣修習才能圓滿。
論述：如果菩薩普遍地對一切眾生都能施捨一切，乃至眼髓，所行佈施只是因為慈悲心，而不是爲了自己希求更好的來生。達到這種程度，佈施波羅蜜多就修習圓滿了。如果菩薩身體被肢解，即使還沒有斷除慾望，心中也沒有絲毫嗔恨。達到這種程度，戒律和忍辱波羅蜜多就修習圓滿了。如果菩薩因為勇猛精進而行動，遇見底沙如來坐在寶龕中，進入火界定，威光赫奕，非常不同尋常。專心誠意地瞻仰，忘記放下腳步，經過七個晝夜都沒有懈怠，用清凈的心以美妙的伽他（Gatha，偈頌）讚歎那位佛說：
天地此界是多聞的處所，逝宮天處十方無有能比。大丈夫、牛王、大沙門，尋遍地上的山林也找不到能與之相比的。
這樣讚歎之後，便超越了九劫。達到這種程度，精進波羅蜜多就修習圓滿了。如果菩薩坐在金剛座上，將要證得無上正等菩提，在即將證得無上覺悟之前，安住于金剛喻定。達到這種程度，禪定和智慧波羅蜜多就修習圓滿了。能夠到達自己所向往的圓滿功德的彼岸，所以這六種才被稱為波羅蜜多。契經說，有三種福業事：一是佈施類的福業事，二是戒律類的福業事，三是修行類的福業事。這三種為什麼被立為福業事呢？頌說：
佈施、戒律、修行這三類，各自根據其相應的，接受福業事的名稱，差別就像業道一樣。
論述：這三類都是福，或者是業，或者是事，根據其相應的，就像業道中所說的那樣。就像在分別十業道中，有
【English Translation】 English version: May I become a Buddha in the future, just like the current World Honored One. That Buddha will also appear in the Dharma-ending age, and after his extinction, the True Dharma will also remain for a thousand years. Therefore, everything the current Tathagata does is the same as that Buddha. In what stage and by cultivating which Paramita (to the other shore) does I, Shakyamuni Bodhisattva, achieve perfection? The verse says:
But due to universal compassion, he widely practices giving, and even when his body is dismembered, he has no anger. He praises Tishya Buddha, and then attains unsurpassed Bodhi. The six Paramitas, in these four stages, are cultivated to perfection in the order of one, two, one, and two.
Treatise: If a Bodhisattva universally gives everything to all beings, even his eyes and marrow, and his giving is only out of compassion, not for his own sake of seeking better rebirths. To this extent, the Paramita of giving is cultivated to perfection. If a Bodhisattva's body is dismembered, even if he has not yet abandoned desire, he has no anger in his heart. To this extent, the Paramitas of discipline and patience are cultivated to perfection. If a Bodhisattva encounters Tishya Tathagata sitting in a jeweled shrine, entering the fire-element concentration, his majestic light blazing, very unusual, due to courageous and diligent actions. He gazes intently and sincerely, forgetting to put down his foot, and for seven days and nights without懈怠, he praises that Buddha with a pure heart and beautiful Gathas:
Heaven and earth, this realm is a place of much learning, the departed palace and heavenly abode are unparalleled in the ten directions. A great man, a bull king, a great Shramana, searching all the mountains and forests on earth cannot find one comparable to him.
After praising in this way, he transcends nine kalpas. To this extent, the Paramita of diligence is cultivated to perfection. If a Bodhisattva sits on the Vajra seat, about to attain unsurpassed, complete and perfect Bodhi, and abides in the Vajra-like concentration before attaining unsurpassed enlightenment. To this extent, the Paramitas of meditation and wisdom are cultivated to perfection. Being able to reach the other shore of perfect merit that one aspires to, these six are called Paramitas. The Sutra says that there are three meritorious deeds: first, meritorious deeds of giving; second, meritorious deeds of discipline; and third, meritorious deeds of cultivation. Why are these three established as meritorious deeds? The verse says:
Giving, discipline, and cultivation, these three categories, each according to its corresponding, receive the name of meritorious deeds, and the differences are like the paths of karma.
Treatise: These three categories are all merit, or karma, or deeds, according to their corresponding, just as it is said in the paths of karma. Just like in distinguishing the ten paths of karma, there are
業亦道有道非業。此中有福亦業亦事。有福業非事。有福事非業。有唯是福非業非事。且施類中身語二業具福業事三種義名。彼等起思唯名福業。思俱有法唯受福名。戒類既唯身語業性故。皆具受福業事名。修類中慈唯名福事。業之事故。慈相應思以慈為門。而造作故。慈俱思戒唯名福業。余俱有法唯受福名。或福業名顯作福義。謂福加行事顯所依。謂施戒修是福業之事。為成彼三起福加行故。有說。唯思是真福業。福業之事謂施戒修。以三為門福業轉故。何法名施。施招何果。頌曰。
由此舍名施 謂為供為益 身語及能發 此招大富果
論曰。雖所舍物亦得施名。而於此中舍具名施。謂由此具舍事得成故。舍所由是真施體。或由怖畏希求貪等舍事亦成。非此意說。簡彼故說為供益言。謂為於他供養饒益而有所舍。此具名施。具名何謂。謂身語業及此能發。能發謂何。謂無貪俱能起此聚。如有頌曰。
若人以凈心 輟己而行施 此剎那善蘊 總立以施名
應知如是施類福業事。能招當現大財富為果。言施類福者。顯施為體義。如葉類器草類舍等。戒修類言準此應釋。為何所益而行施耶。頌曰。
為益自他俱 不為二行施
論曰。此中一切未離欲貪及離欲貪諸異生類。
【現代漢語翻譯】 現代漢語譯本： 業也是道，有道不是業。這裡面有福也是業也是事。有福是業不是事。有福是事不是業。有唯獨是福，不是業也不是事。而且佈施這類行為中，身語二業都具備福、業、事三種含義。其中，引發這些行為的思（Citta, 意念）才叫做福業。與思同時存在的法，僅僅被稱作受福。戒這類行為，因為僅僅是身語業的性質，所以都具備受福、業、事這三種名稱。修行這類行為中，慈（Mettā, 慈愛）僅僅被稱作福事，是業的事故。與慈相應的思，以慈為入門，而造作種種行為。與慈俱生的思和戒，僅僅被稱作福業。其餘俱生的法，僅僅被稱作受福。或者說，福業這個名稱，是爲了彰顯造福的意義。福是加行，事是彰顯所依賴的對象。也就是說，佈施、持戒、修行是福業之事。爲了成就這三者，才會有發起福的加行。因此有人說，只有思才是真正的福業。福業之事，指的是佈施、持戒、修行，因為以這三者為入門，福業才能運轉。什麼法叫做佈施？佈施會招來什麼果報？頌文說： 『由此舍名施，謂為供為益，身語及能發，此招大富果。』 論中說：雖然被捨棄的物品也可以被稱作施，但是在這裡，捨棄的工具才叫做施。因為通過這個工具，捨棄的事情才能夠完成。捨棄所依賴的，才是真正的施的本體。或者因為恐懼、希望、貪婪等原因，捨棄的事情也能完成，但這不是這裡所說的。爲了區分那些情況，所以說『為供益言』，意思是說，爲了對他人的供養和饒益而有所捨棄，這樣的工具才叫做施。『具名』是什麼意思呢？意思是說，身語業以及引發這些行為的因素。引發這些行為的因素是什麼呢？指的是沒有貪婪，並且能夠一起引發這些行為的集合。正如頌文所說： 『若人以凈心，輟己而行施，此剎那善蘊，總立以施名。』 應當知道，像這樣的佈施，屬於福業事，能夠招來當下的和未來的大財富作為果報。『言施類福者』，是說佈施是其本體。就像葉子類的器皿，草類的房屋等等。持戒和修行這類詞語，也應該按照這個原則來解釋。爲了什麼利益而行佈施呢？頌文說： 『為益自他俱，不為二行施。』 論中說：這裡面包括一切沒有脫離慾望和貪婪的，以及脫離了慾望和貪婪的各種異生。
【English Translation】 English version: Karma is also the path; there is a path that is not karma. Within this, there is merit that is also karma and also action. There is merit that is karma but not action. There is merit that is action but not karma. There is only merit, which is neither karma nor action. Moreover, in the category of giving (Dāna), the two karmas of body and speech possess the three meanings of merit, karma, and action. The thought (Citta) that initiates these is called meritorious karma (Puṇya-karma). The co-existent dharmas with thought are merely called receiving merit (Puṇya). The category of precepts (Śīla), because it is solely the nature of body and speech karma, all possess the names of receiving merit, karma, and action. In the category of cultivation (Bhāvanā), loving-kindness (Mettā) is merely called meritorious action, it is the cause of karma. The thought corresponding to loving-kindness, takes loving-kindness as the gateway, and thus creates various actions. The thought and precepts co-arising with loving-kindness are merely called meritorious karma. The remaining co-existent dharmas are merely called receiving merit. Or, the name 'meritorious karma' highlights the meaning of creating merit. Merit is the application, action highlights what is relied upon. That is to say, giving, precepts, and cultivation are the actions of meritorious karma. In order to accomplish these three, there is the initiation of the application of merit. Therefore, some say that only thought is true meritorious karma. The actions of meritorious karma refer to giving, precepts, and cultivation, because meritorious karma revolves around these three as gateways. What dharma is called giving? What result does giving bring? The verse says: 'By this relinquishing is called giving, meaning for offering and benefit, body, speech, and what can initiate, this brings the result of great wealth.' The treatise says: Although the relinquished object can also be called giving, here, the instrument of relinquishing is called giving. Because through this instrument, the act of relinquishing can be accomplished. What relinquishing relies on is the true essence of giving. Or, because of fear, hope, greed, etc., the act of relinquishing can also be accomplished, but this is not what is being discussed here. To distinguish those situations, it is said 'for offering and benefit,' meaning that for the offering and benefit of others, there is relinquishing, such an instrument is called giving. What does 'possessing a name' mean? It means the karmas of body and speech, and the factors that initiate these actions. What are the factors that initiate these actions? It refers to the absence of greed, and the collection of factors that can initiate these actions together. As the verse says: 'If a person with a pure mind, gives up their own and performs giving, this momentary accumulation of goodness, is collectively established with the name of giving.' It should be known that such giving belongs to meritorious karma and action, and can bring great wealth in the present and future as a result. 'The term 'giving category merit' means that giving is its essence. Like vessels of the leaf category, houses of the grass category, etc. The terms precepts and cultivation should be explained according to this principle. For what benefit is giving performed? The verse says: 'For the benefit of oneself, others, and both, giving is not performed for two.' The treatise says: This includes all beings who have not detached from desire and greed, and various ordinary beings who have detached from desire and greed.
持己所有奉施制多。此施名為唯為自益非他。由此有獲益故。若諸聖者已離欲貪。施諸有情除順現受。此施名曰唯為益他。以他由此獲饒益故。非為自益。超果地故。若彼一切未離欲貪。及離欲貪諸異生類。持己所有施諸有情。此施名為為二俱益。若彼聖者已離欲貪。奉施制多除順現受。此施名曰不為益二。以此唯為恭敬報恩。前已總明施招大富。今次當辯施果別因。頌曰。
由主財田異 故施果差別
論曰。施有差別由三種因。謂主財田有差別故。施差別故果有差別。且由施主差別云何。頌曰。
主異由信等 行敬重等施 得尊重廣愛 應時難奪果
論曰。由施主成信戒聞等差別功德。故名主異。由主異故施成差別。由施差別與果有異。諸有施主具如是德。能如法行敬重等四施。如次便得尊重等四果。謂若施主行敬重施。便感常為他所尊重。若自手施。便能感得於廣大財愛樂受用。若應時施感應時財。所須應時不過時故。若無損施便感資財。不為他侵及火等壞。由所施財差別云何。頌曰。
財異由色等 得妙色好名 眾愛柔軟身 有隨時樂觸
論曰。由所施財或闕或具色香味觸。如次便得或闕或具妙色等果。謂所施財色具足故便感妙色。香具足故便感好名。如香芬馥
【現代漢語翻譯】 現代漢語譯本： 如果有人將自己擁有的東西奉獻給佛塔（制多，梵文：Caitiya，指佛塔或聖地），這種佈施被稱為僅僅是爲了自己獲得利益，而不是爲了他人。因為自己由此獲得了利益。如果諸位聖者已經脫離了慾望和貪婪，將東西佈施給有情眾生，但排除那些爲了當下享受的東西，這種佈施被稱為僅僅是爲了利益他人，因為他人由此獲得了豐厚的利益，而不是爲了自己獲得利益，因為已經超越了果報的階段。如果那些尚未脫離慾望和貪婪的人，以及脫離慾望和貪婪的凡夫俗子，將自己擁有的東西佈施給有情眾生，這種佈施被稱為爲了自己和他人雙方的利益。如果那些已經脫離慾望和貪婪的聖者，奉獻佛塔，但排除那些爲了當下享受的東西，這種佈施被稱為不爲了自己和他人雙方的利益，因為這僅僅是爲了恭敬和報恩。前面已經總體說明了佈施能夠招致巨大的財富，現在接下來應當辨明佈施果報的個別原因。頌詞說： 『由於施主、財物、福田不同，所以佈施的果報也有差別。』 論述說：佈施的差別有三種原因，即施主、財物、福田的差別。由於佈施的差別，果報也有差別。首先，由施主的差別體現在哪裡呢？頌詞說： 『施主的差異在於信心等，以恭敬等行為佈施，獲得尊重、廣受愛戴、應時、難以被奪取的果報。』 論述說：由於施主成就了信心、戒律、博聞等不同的功德，所以稱為施主的差異。由於施主的差異，佈施也產生了差別。由於佈施的差別，所獲得的果報也有不同。如果施主具備這樣的功德，能夠如法地進行恭敬等四種佈施，依次便能獲得尊重等四種果報。如果施主以恭敬心佈施，便能感得常常被他人所尊重。如果親自佈施，便能感得廣大財富，喜愛並享受使用。如果應時佈施，便能感得應時的財富，所需要的能夠及時得到，不會錯過時機。如果沒有損害地佈施，便能感得資財不被他人侵佔以及火災等損壞。由於所施財物的差別體現在哪裡呢？頌詞說： 『財物的差異在於顏色等，獲得美妙的顏色、美好的名聲、眾人喜愛、柔軟的身體、以及隨時享受快樂的觸感。』 論述說：由於所施財物或者缺少或者具備顏色、香味、觸感，依次便能獲得或者缺少或者具備美妙的顏色等果報。如果所施財物的顏色具足，便能感得美妙的顏色；如果香味具足，便能感得美好的名聲，如同香氣芬芳。
【English Translation】 English version: If someone offers their possessions to a Caitiya (Caitiya, Sanskrit: Caitya, referring to a stupa or sacred place), this offering is called solely for one's own benefit, not for others, because one gains benefit from it. If the noble ones have already detached from desire and greed, and give things to sentient beings, excluding those for immediate enjoyment, this offering is called solely for the benefit of others, because others gain abundant benefits from it, not for one's own benefit, because they have transcended the stage of retribution. If those who have not yet detached from desire and greed, as well as ordinary beings who have detached from desire and greed, give their possessions to sentient beings, this offering is called for the benefit of both oneself and others. If those noble ones who have already detached from desire and greed offer to a Caitiya, excluding those for immediate enjoyment, this offering is called not for the benefit of either oneself or others, because it is solely for reverence and gratitude. It has been generally explained earlier that giving can bring great wealth; now, the individual causes of the fruits of giving should be distinguished. The verse says: 'Due to the differences in the giver, the property, and the field of merit, the fruits of giving also differ.' The treatise says: The differences in giving have three causes, namely the differences in the giver, the property, and the field of merit. Due to the differences in giving, the fruits also differ. First, where is the difference in the giver manifested? The verse says: 'The difference in the giver lies in faith, etc. Giving with actions of respect, etc., obtains the fruits of being respected, widely loved, timely, and difficult to be taken away.' The treatise says: Because the giver achieves different merits such as faith, discipline, and learning, it is called the difference in the giver. Due to the difference in the giver, giving also produces differences. Due to the difference in giving, the fruits obtained are also different. If the giver possesses such merits and can perform the four types of giving such as respect in accordance with the Dharma, they can obtain the four fruits such as respect in sequence. If the giver gives with respect, they will be constantly respected by others. If they give with their own hands, they will be able to gain great wealth, love, and enjoy using it. If they give in a timely manner, they will be able to gain timely wealth, and what is needed can be obtained in time, without missing the opportunity. If they give without harm, they will be able to gain wealth that is not occupied by others or damaged by fire, etc. Where is the difference in the property given manifested? The verse says: 'The difference in property lies in color, etc., obtaining beautiful color, good reputation, being loved by all, a soft body, and the pleasure of touch at any time.' The treatise says: Because the property given either lacks or possesses color, fragrance, and touch, one can obtain or lack the fruits of beautiful color, etc., in sequence. If the color of the property given is complete, one can gain beautiful color; if the fragrance is complete, one can gain a good reputation, like a fragrant aroma.
遍諸方故。味具足故便感眾愛。如味美妙眾所愛故。觸具足故感柔軟身及有隨時生樂受觸。如女寶等。果有減者由因闕故。如是亦由具色香等故名財異。由財異故。施體及果皆有差別。由所施田差別云何。頌曰。
田異由趣苦 恩德有差別
論曰。由所施田趣苦恩德各有差別。故名田異。由田異故施果有殊。由趣別者。如世尊說。若施傍生受百倍果。施犯戒人受千倍果。由苦別者。如七有依福業事中先說應施客行病侍園林常食及寒風熱隨時食等。復說。若有具足凈信男子女人成此所說七種有依福業事者。所獲福德不可取量。由恩別者。如父母師及余有恩。如熊鹿等本生經說諸有恩類。由德別者。如契經言。若施持戒人受億倍果等。于諸施福最勝者何。頌曰。
脫于勝菩薩 第八施最勝
論曰。薄伽梵說。若離染者于離染者施諸資財。于財施中此為最勝。若諸菩薩所行惠施。是普利樂諸有情因。雖不名為脫施於脫。而於施福亦為最勝。除此更有八種施中。第八施福亦為最勝。八施者何。一隨至施。二怖畏施。三報恩施。四求報施。五習先施。六希天施。七要名施。八為莊嚴心為資助心為資瑜伽為得上義而行惠施。隨至施者。宿舊師言。隨近己至方能施與。怖畏施者。謂見此財壞相現前寧施不失
【現代漢語翻譯】 現代漢語譯本 『遍諸方故』（因為能遍及所有方向），『味具足故便感眾愛』（因為具備所有味道所以能感得大眾的喜愛），就像味道美妙的東西被大眾喜愛一樣。『觸具足故感柔軟身及有隨時生樂受觸』（因為具備所有觸感所以能感得柔軟的身體以及隨時產生快樂感受的觸覺），就像得到女寶一樣。如果結果有所減少，那是因為原因有所缺失。同樣，也因為具備顏色、香味等，所以稱為財富的差異。由於財富的差異，佈施的本體和結果都有差別。由於所佈施的『田』（指接受佈施的對象）不同，差別又是什麼呢？頌文說： 『田異由趣苦，恩德有差別』 論述：由於所佈施的『田』（指接受佈施的對象）在趣向、痛苦、恩德上各有差別，所以稱為『田異』。由於『田』的不同，佈施的結果也有差異。從趣向來說，如世尊所說，如果佈施給傍生（畜生），能得到百倍的果報；佈施給犯戒的人，能得到千倍的果報。從痛苦來說，如《七有依福業事》中所說，應該佈施給旅客、病人、侍者、園林、常食以及寒冷時、炎熱時隨時需要的食物等。又說，如果有具足清凈信心的男子女人，成就這七種有依靠的福業之事，所獲得的福德是不可估量的。從恩德來說，如父母、師長以及其他有恩之人。如熊、鹿等本生經所說，對於各種有恩的種類都應該佈施。從德行來說，如契經所說，如果佈施給持戒的人，能得到億倍的果報等。在各種佈施的福德中，最殊勝的是什麼呢？頌文說： 『脫于勝菩薩，第八施最勝』 論述：薄伽梵（Bhagavan，佛的稱號之一）說，如果遠離染污的人對遠離染污的人佈施各種資財，在財物佈施中這是最殊勝的。如果諸位菩薩所行的惠施，是普遍利益和安樂所有有情的原因，雖然不稱為『脫施於脫』（指遠離染污的人對遠離染污的人的佈施），但在佈施的福德中也是最殊勝的。除了這之外，還有八種佈施，其中第八種佈施的福德也是最殊勝的。這八種佈施是什麼呢？一是隨至施，二是怖畏施，三是報恩施，四是求報施，五是習先施，六是希天施，七是要名施，八是爲了莊嚴心、爲了資助心、爲了資助瑜伽、爲了獲得殊勝意義而行惠施。隨至施，宿舊師（古代的老師）說，隨順接近自己的人而施與。怖畏施，是指看到這些財物有損壞的跡象出現，寧願佈施出去也不願失去。
【English Translation】 English version 『Because it pervades all directions.』 『Because it is complete in flavor, it evokes love from all.』 Just as a delicious flavor is loved by all. 『Because it is complete in touch, it evokes a soft body and the experience of pleasant sensations of touch that arise at any time.』 Like a precious woman. If the result is diminished, it is because the cause is deficient. Likewise, it is also called a difference in wealth because it possesses color, fragrance, and so on. Because of the difference in wealth, the essence and result of giving are different. What is the difference due to the difference in the field of giving (the recipient)? The verse says: 『The difference in the field is due to the realm of suffering, and there are differences in kindness and virtue.』 Commentary: The difference in the field of giving (the recipient) is due to the differences in realm, suffering, kindness, and virtue. Therefore, it is called 『difference in the field.』 Because of the difference in the field, the result of giving is different. In terms of realm, as the World Honored One (世尊) said, if one gives to animals (傍生), one receives a hundredfold result. If one gives to those who violate precepts (犯戒人), one receives a thousandfold result. In terms of suffering, as stated in the 『Seven Foundations of Fortunate Deeds,』 one should first give to travelers, the sick, attendants, gardens, regular food, and food suitable for cold and hot weather. It is further said that if a man or woman with pure faith accomplishes these seven foundations of fortunate deeds, the merit obtained is immeasurable. In terms of kindness, such as parents, teachers, and others who have been kind. As the Jataka tales of bears and deer say, one should give to all kinds of beings who have been kind. In terms of virtue, as the sutra says, if one gives to those who uphold the precepts (持戒人), one receives a billionfold result, and so on. Among all the blessings of giving, what is the most supreme? The verse says: 『Giving to those liberated is superior to giving to Bodhisattvas (菩薩), the eighth giving is the most supreme.』 Commentary: The Bhagavan (薄伽梵) said, 『If those who are free from defilements give wealth to those who are free from defilements, this is the most supreme among wealth giving.』 If the giving practiced by the Bodhisattvas (菩薩) is the cause of universal benefit and happiness for all sentient beings, although it is not called 『giving to those liberated by those liberated,』 it is also the most supreme in the blessings of giving. Besides this, there are eight kinds of giving, among which the eighth giving is also the most supreme. What are these eight kinds of giving? First, giving to those who come to you. Second, giving out of fear. Third, giving in gratitude. Fourth, giving seeking reward. Fifth, giving out of habit. Sixth, giving hoping for heavenly rebirth. Seventh, giving seeking fame. Eighth, giving to adorn the mind, to support the mind, to support yoga, and to attain superior meaning. Giving to those who come to you, the old teachers (宿舊師) say, is giving to those who are close to you. Giving out of fear is seeing that these possessions show signs of decay and preferring to give them away rather than lose them.
。習先施者。謂習先人父祖家法而行惠施。余施易了故不別釋。如契經說。施預流向。其果無量。施預流果果量更增。乃至廣說頗有施非聖果亦無量耶。頌曰。
父母病法師 最後生菩薩 設非證聖者 施果亦無量
論曰。如是五種設是異生。但施亦能招無量果。住最後有名最後生。法師四田中是何田所攝。是恩田攝。所以者何。為諸世間大善友故。無明所盲者能施慧眼故。開示世間安危事故。令有情生起無漏法身故。以要說者。善說法師乃至能為佛所作事故。于彼行施便招無量果。欲知諸業輕重相者。應知輕重略由六因。其六者何。頌曰。
後起田根本 加行思意樂 由此下上故 業成下上品
論曰。後起者謂作已隨作。田謂于彼作損作益。根本者謂根本業道。加行者謂引彼身語。思謂由彼業道究竟。意樂者謂所有意趣。我應造作如是如是。我當造作如是如是。或有諸業唯由後起所攝受故得成重品。定安立彼異熟果故。或有諸業由田成重。或有于田由根本力成重非余。如父母田行殺罪重非盜等業。由余成重。例此應思。若有六因皆是上品。此業最重。翻此最輕。除此中間非最輕重。如契經說。有二種業。一造作業。二增長業。何因說業名增長耶。由五種因。何等為五。頌曰。
【現代漢語翻譯】 現代漢語譯本： 習先施者，是指遵循先人父祖的家法而行惠施。其餘的佈施容易理解，所以不另外解釋。如契經所說，佈施給預流向（Srota-apanna，入流果的趨向者），其果報是無量的。佈施給預流果（Srota-apanna，入流果）的聖者，果報的量就更加增加。乃至廣泛地說，有沒有佈施給非聖果的人，果報也是無量的呢？頌文說：
父母、病人、法師， 最後生菩薩（Bodhisattva）， 即使不是證聖果者， 佈施果報也無量。
論述：像以上這五種情況，即使佈施的對象是凡夫，也能招感無量的果報。住在最後有位的人，名為最後生。法師在四種福田中屬於哪一種田呢？屬於恩田。為什麼這樣說呢？因為法師是世間的大善友。對於被無明所矇蔽的人，法師能施予智慧的眼睛。法師能開示世間安穩和危難的事情，令有情眾生生起無漏的法身。總而言之，善於說法的法師，乃至能做佛所做的事情，對於他們進行佈施，便能招感無量的果報。想要知道諸業輕重差別的，應當知道輕重略微取決於六種原因。這六種原因是什麼呢？頌文說：
後起、田、根本， 加行、思、意樂， 由此下上不同， 業成下中上品。
論述：後起，是指造作之後繼續造作。田，是指對於佈施對像作損害或作利益。根本，是指根本的業道。加行，是指引發彼業的身語行為。嗯，是指由彼業道而究竟完成。意樂，是指所有的意趣，『我應該造作這樣這樣』，『我將要造作這樣這樣』。或者有些業僅僅由後起所攝受，因此成為重品，決定安立彼異熟果。或者有些業由田而成為重業。或者對於田，由根本的力量而成為重業，而不是其他的。例如，對於父母田行殺罪，罪業深重，而不是盜等業。由其他原因成為重業，依此類推。如果六種原因都是上品，此業最重。反之則最輕。除了這些，中間的則不是最輕或最重。如契經所說，有兩種業，一是造作業，二是增長業。因為什麼原因說業名為增長呢？由五種原因。哪五種呢？頌文說：
【English Translation】 English version: The practice of 'first giving' refers to the act of generosity performed in accordance with the family traditions of one's ancestors. Other forms of giving are easily understood and therefore not explained separately. As stated in the sutras, giving to one who is directed towards the Stream-entry (Srota-apanna, one who is on the path to becoming a Stream-enterer) yields immeasurable fruit. Giving to a Stream-enterer (Srota-apanna, one who has attained the fruit of Stream-entry) results in an even greater increase in merit. Furthermore, is there any giving to those who have not attained the fruit of sainthood that also yields immeasurable merit? The verse says:
Parents, the sick, Dharma masters, The Bodhisattva (Bodhisattva) in their last life, Even if they have not attained sainthood, Giving to them yields immeasurable fruit.
Commentary: In these five cases, even if the recipients are ordinary beings, giving can still bring about immeasurable results. One who dwells in the final existence is called 'last birth'. Among the four fields of merit, which field does a Dharma master belong to? They belong to the field of gratitude. Why is this so? Because Dharma masters are great benefactors to the world. To those blinded by ignorance, they bestow the eye of wisdom. They reveal to the world matters of safety and danger, enabling sentient beings to generate the unconditioned Dharma body. In short, a Dharma master who skillfully teaches the Dharma can even perform the deeds of a Buddha. Giving to them brings about immeasurable fruit. If one wishes to know the differences in the weight of various karmas, one should understand that the weight depends roughly on six causes. What are these six causes? The verse says:
Subsequent actions, the field, the root, Effort, thought, intention, Due to these being inferior or superior, The karma becomes inferior, middling, or superior.
Commentary: 'Subsequent actions' refers to continuing to act after the initial action. 'The field' refers to causing harm or benefit to the recipient. 'The root' refers to the fundamental karmic path. 'Effort' refers to the physical and verbal actions that initiate the karma. 'Thought' refers to the completion of the karmic path. 'Intention' refers to all intentions, such as 'I should do this and that,' 'I will do this and that.' Some karmas become heavy simply because they are sustained by subsequent actions, thus determining the ripening of their results. Other karmas become heavy due to the field. Or, in relation to the field, some karmas become heavy due to the power of the root, and not due to other factors. For example, committing the sin of killing against one's parents is a grave offense, unlike theft or other such actions. If it becomes a heavy karma due to other reasons, one should contemplate accordingly. If all six causes are superior, the karma is the heaviest. Conversely, it is the lightest. Apart from these, the intermediate cases are neither the lightest nor the heaviest. As stated in the sutras, there are two types of karma: creating karma and increasing karma. For what reason is karma called 'increasing'? It is due to five causes. What are the five? The verse says:
由審思圓滿 無惡作對治 有伴異熟故 此業名增長
論曰。由審思故者。謂彼所作業非先全不思。非率爾思作。由圓滿故者。謂諸有情中。或由一惡行便墮惡趣。或乃至三。或由一業道便墮惡趣。或乃至十。此中若有齊此量業應墮惡趣。未圓滿時但名造作不名增長。若此已圓滿亦得增長名。由無惡作對治故者。謂無追悔無對治業。由有伴故者。謂作不善業不善為助伴。由異熟故者。謂定與異熟善翻此應知。異此諸業唯名造作。如前所明。未離欲等持己所有奉施制多。此施名為唯為自益。既無受者福如何成。頌曰。
制多舍類福 如慈等無受
論曰。福有二類。一舍二受。舍類福者。謂由善心但舍資財施福便起。受類福者。謂所施田受用施物施福方起。于制多所奉施供具雖無受類有舍類福。彼既不受福由何生。復以何因知福生者要由彼受不受不生。不受於他無攝益故。此非定證。若福要由攝益他成。則修慈等及正見等應不生福。是故應許供養制多有多福生。如修慈等。謂如有一修慈等定。雖無受者及攝益他。而從自心生無量福。如是有德者雖已滅過去而追伸敬養福由自心生。豈不唐捐此施敬業。不爾發業心方勝故。謂如有一欲害怨家。彼命雖終猶懷怨想發起種種惡身語業。生多非福非但起
【現代漢語翻譯】 現代漢語譯本 由審慎思考而圓滿，沒有惡作（Kukkritya，對已做錯事的後悔）的對治，因為有伴隨的異熟（Vipaka，果報），所以此業被稱為增長。
論曰：『由審思故者』，是指他所造作的業並非事先完全沒有思考，也不是草率地思考後就去做。『由圓滿故者』，是指在有情眾生中，或者因為一個惡行就墮入惡趣（Durgati，不好的去處），或者乃至三個惡行。或者因為一個業道（Karma-patha，行為的途徑）就墮入惡趣，或者乃至十個業道。這裡面，如果有人達到這個數量的業應該墮入惡趣，在沒有圓滿的時候只能稱為造作，不能稱為增長。如果已經圓滿，也可以稱為增長。『由無惡作對治故者』，是指沒有追悔，沒有對治的業。『由有伴故者』，是指作不善業時，不善為助伴。『由異熟故者』，是指必定會帶來異熟。善業則相反，應該知道。與此不同的業只能稱為造作，如前面所說。對於沒有離欲（Viraga，沒有貪慾）的人，將自己所有的東西奉獻給制多（Caitya，佛塔），這種佈施只能說是爲了自己利益。既然沒有接受者，福德如何產生？頌曰：
對制多的佈施，類似於慈心等，沒有接受者。
論曰：福德有兩類，一是舍，二是受。舍類福德，是指因為善心，僅僅是捨棄資財，佈施的福德就產生了。受類福德，是指所佈施的田地接受和使用佈施的物品，佈施的福德才產生。對於在制多所奉獻的供具，雖然沒有受類福德，但有舍類福德。既然制多不接受，福德由什麼產生？又根據什麼原因知道福德的產生一定要由接受者接受，不接受就不會產生？因為不接受就不能利益他人。這並非是確定的證據。如果福德一定要通過利益他人才能成就，那麼修習慈心等以及正見等就不應該產生福德。所以應該允許供養制多會產生很多福德，就像修習慈心等一樣。就像有人修習慈心等禪定，雖然沒有接受者，也沒有利益他人，但是從自己的內心產生無量福德。同樣，有德之人雖然已經滅度過去，但是追思敬養，福德由自己的內心產生。難道這種佈施和敬業不是白費嗎？不是的，因為發起業的心更加殊勝。就像有人想要加害怨家，即使怨家已經去世，仍然懷著怨恨的想法，發起種種惡身語業，產生很多非福德的事情，不僅僅是發起。
【English Translation】 English version Through thorough deliberation and perfection, without the antidote of regret (Kukkritya), and because of the accompanying result (Vipaka), this karma is called 'growth'.
Treatise: 'Through thorough deliberation' means that the action was not done without any prior thought, nor was it done hastily. 'Through perfection' means that among sentient beings, one might fall into a bad rebirth (Durgati) due to one bad deed, or even three. Or, one might fall into a bad rebirth due to one path of action (Karma-patha), or even ten. Here, if someone has accumulated the amount of karma that should lead to a bad rebirth, it is only called 'creation' when it is not yet perfected, not 'growth'. If it is perfected, it can also be called 'growth'. 'Without the antidote of regret' means without remorse, without an antidote to the karma. 'Because of the accompanying' means that when doing unwholesome karma, unwholesomeness is the companion. 'Because of the result' means that it will definitely bring about a result. The opposite should be known for wholesome karma. Karma different from this is only called 'creation', as explained earlier. For those who have not detached from desire (Viraga), offering what they possess to a Caitya (shrine), this offering is only for one's own benefit. Since there is no receiver, how can merit arise? Verse:
The merit of giving to a Caitya is like loving-kindness, without a receiver.
Treatise: There are two types of merit: giving and receiving. The merit of giving is when merit arises simply from giving away possessions with a good heart. The merit of receiving is when the field of offering receives and uses the offered items, and merit arises. For offerings made to a Caitya, although there is no merit of receiving, there is merit of giving. Since the Caitya does not receive, from what does the merit arise? And based on what reason do we know that the arising of merit must be due to the receiver receiving, and that it will not arise if it is not received? Because not receiving does not benefit others. This is not definitive proof. If merit must be achieved through benefiting others, then cultivating loving-kindness and right view should not generate merit. Therefore, it should be accepted that offering to a Caitya generates much merit, just like cultivating loving-kindness. Just as someone cultivates loving-kindness meditation, although there is no receiver and no benefiting of others, immeasurable merit arises from their own mind. Similarly, although a virtuous person has passed away, revering and honoring them generates merit from one's own mind. Isn't this offering and act of reverence in vain? No, because the mind that initiates the karma is even more excellent. Just as someone wants to harm an enemy, even if the enemy has died, they still harbor hateful thoughts and initiate various evil actions of body and speech, generating many non-meritorious things, not just initiating.
心。如是大師雖已過去追伸敬養起身語業。方生多福非但起心。若於善田殖施業種可招愛果。若於惡田雖施但應招非愛果。此不應爾。所以者何。頌曰。
惡田有愛果 種果無倒故
論曰。現見田中種果無倒。從末度迦種末度迦果生。其味極美。從賃婆種賃婆果生。其味極苦。非由田力種果有倒。如是施主雖于惡田而益他心殖諸施種。但招愛果不招非愛。然由田過令所殖種或生果少或果全無。施類福業事傍論已了。今次應辯戒類福業事。頌曰。
離犯戒及遮 名戒各有二 非犯戒因壞 依治滅凈等
論曰。諸不善色名為犯戒。此中性罪立犯戒名。遮謂所遮非時食等。雖非性罪而佛為護法及有情別意遮止。受戒者犯亦名犯戒。簡性罪故但立遮名。離性及遮俱說名戒。此各有二。謂表無表。以身語業為自性故。已略辯戒自性差別。若具四德得清凈名。與此相違名不清凈。言四德者。一者不為犯戒所壞。犯戒謂前諸不善色。二者不為彼因所壞。彼因謂貪等煩惱隨煩惱。三者依治。謂依念住等。此能對治犯戒及因故。四者依滅。謂依涅槃迴向涅槃非勝生故。等言為顯復有異說。有說。戒凈由五種因。一根本凈。二眷屬凈。三非尋害。四念攝受。五迴向寂。有餘師說。戒有四種。一怖畏戒。謂怖不
【現代漢語翻譯】 現代漢語譯本：心。像這樣，大師雖然已經過去，仍然以起身語業追隨敬養，方能產生更多福報，不僅僅是起心動念。如果在良田中種植佈施的種子，可以招感喜愛的果報；如果在惡田中佈施，雖然佈施了，但只能招感不喜愛的果報。這不應該這樣。為什麼呢？頌詞說：
『惡田有愛果，種果無倒故。』
論曰：現在看到在田中種植果實沒有顛倒的情況。從末度迦（Maduka，一種樹名）的種子生長出末度迦的果實，它的味道非常甜美；從賃婆（Limba，楝樹）的種子生長出賃婆的果實，它的味道非常苦澀。這不是由於田地的力量導致種子和果實顛倒。像這樣，施主即使在惡田中，以利益他人的心種植各種佈施的種子，也只能招感喜愛的果報，而不會招感不喜愛的果報。然而，由於田地的過失，使得所種植的種子或者產生的果實很少，或者完全沒有果實。佈施這類福業的事情已經討論完畢。現在接下來應該辨析戒類福業的事情。頌詞說：
『離犯戒及遮，名戒各有二，非犯戒因壞，依治滅凈等。』
論曰：各種不善的色法被稱為犯戒。這裡，自性罪被稱為犯戒。遮，是指所遮止的，例如非時食等。雖然不是自性罪，但是佛陀爲了守護佛法以及爲了有情眾生的緣故而特別遮止。受戒的人違犯也稱為犯戒。爲了簡別自性罪，所以只稱為遮。離開自性罪和遮罪，都稱為戒。這各有兩種，即表色戒和無表色戒，以身語業為自性。已經簡略地辨析了戒的自性和差別。如果具備四種功德，就得到清凈的名稱；與此相反，就稱為不清凈。所說的四種功德是：第一，不被犯戒所破壞。犯戒是指前面所說的各種不善的色法。第二，不被犯戒的因所破壞。犯戒的因是指貪等煩惱和隨煩惱。第三，依靠對治。即依靠念住等，這能夠對治犯戒及其原因。第四，依靠滅。即依靠涅槃，迴向涅槃，而不是爲了殊勝的果報。『等』字是爲了表明還有其他的說法。有人說，戒的清凈由五種原因：第一，根本清凈；第二，眷屬清凈；第三，沒有尋伺的損害；第四，唸的攝受；第五，迴向寂滅。有其他論師說，戒有四種：第一，怖畏戒，即因為害怕不
【English Translation】 English version: Mind. Thus, even though the Great Teacher has passed away, by reverently honoring him with actions of body, speech, and mind, one generates much merit, not just by initial thoughts. If one plants seeds of generosity in a good field, one can reap beloved fruits. If one gives in a bad field, although giving, one can only reap unloved fruits. This should not be so. Why? The verse says:
'In a bad field, there are beloved fruits, because the planting of fruits is not inverted.'
Commentary: It is evident that planting fruits in a field is not inverted. From the seed of Maduka (a type of tree), the fruit of Maduka grows, and its taste is extremely sweet. From the seed of Limba (neem tree), the fruit of Limba grows, and its taste is extremely bitter. It is not due to the power of the field that the planting of fruits is inverted. Likewise, even if a donor plants seeds of generosity in a bad field with the intention of benefiting others, they will only reap beloved fruits and not unloved fruits. However, due to the faults of the field, the planted seeds may produce few fruits or no fruits at all. The discussion on the meritorious act of generosity is now complete. Next, we should discuss the meritorious act of ethical discipline. The verse says:
'Separation from transgression and prohibition, called ethical discipline, each has two aspects; not destroyed by the cause of transgression, relying on remedies, cessation, purity, etc.'
Commentary: Various unwholesome forms are called transgression. Here, intrinsically evil acts are called transgression. Prohibition refers to what is prohibited, such as eating at improper times. Although not intrinsically evil, the Buddha specifically prohibited them to protect the Dharma and sentient beings. When someone who has taken vows violates them, it is also called transgression. To distinguish it from intrinsically evil acts, it is only called prohibition. Separating from both intrinsically evil acts and prohibitions is called ethical discipline. Each of these has two aspects, namely, the visible form and the invisible form, with actions of body and speech as their nature. The nature and differences of ethical discipline have been briefly discussed. If one possesses four qualities, one attains the name of purity; conversely, one is called impure. The four qualities are: first, not destroyed by transgression. Transgression refers to the various unwholesome forms mentioned earlier. Second, not destroyed by the cause of transgression. The cause of transgression refers to afflictions such as greed and secondary afflictions. Third, relying on remedies. That is, relying on mindfulness, etc., which can counteract transgression and its causes. Fourth, relying on cessation. That is, relying on Nirvana, dedicating merit towards Nirvana, not for superior rebirths. The word 'etc.' indicates that there are other views. Some say that the purity of ethical discipline is due to five causes: first, fundamental purity; second, purity of retinue; third, no harm from discursive thought; fourth, embraced by mindfulness; fifth, dedication to quiescence. Other teachers say that there are four types of ethical discipline: first, the ethical discipline of fear, that is, fearing not to
活惡名治罰惡趣畏故受護尸羅。二希望戒。謂貪諸有勝位多財恭敬稱譽受持凈戒。三順覺支戒。謂為求解脫及正見等受持凈戒。四清凈戒。謂無漏戒。彼能永離業惑垢故。已辯戒類。修類當辯。頌曰。
等引善名修 極能熏心故
論曰。言等引善其體是何。謂三摩地自性俱有。脩名何義。謂熏習心以定地善於心相續極能熏習令成德類。如花熏苣蕂。是故獨名修。前辯施福能招大富。戒修二類所感云何。頌曰。
戒修勝如次 感生天解脫
論曰。戒感生天。修感解脫。勝言為顯就勝為言。謂施亦能感生天果就勝說戒。持戒亦能感離系果就勝說修。經說四人能生梵福。一為供養如來䭾都建窣堵波于未曾處。二為供養四方僧伽造寺施園四事供給。三佛弟子破已能和。四于有情普修慈等。如是梵福其量云何。頌曰。
感劫生天等 為一梵福量
論曰。先軌範師作如是說。隨福能感一劫生天受諸快樂是一福量。由彼所感受快樂時同梵輔天一劫壽故。以于餘部有伽他言。
有信正見人 修十勝行者 便為生梵福 感劫天樂故
毗婆沙師作如是說。即于分別妙相業中。所辯福量此即同彼。等言為顯如是異說。財施已說。法施云何。頌曰。
法施謂如實 無染辯經等
【現代漢語翻譯】 現代漢語譯本：受持尸羅（Śīla，戒律）是爲了避免惡名，治理和懲罰惡趣的恐懼。第二種是希望戒，即因為貪圖諸有的殊勝地位、眾多財富、恭敬稱譽而受持清凈的戒律。第三種是順覺支戒，即爲了求解脫和獲得正見等而受持清凈的戒律。第四種是清凈戒，即無漏戒，因為它能永遠脫離業、惑和垢染。以上已經辨析了戒的種類，下面應當辨析修的種類。 頌曰：等引善名修，極能熏心故。 論曰：所說的等引善，它的本體是什麼？是指三摩地（Samādhi，禪定）的自性和與之俱有的善法。修的含義是什麼？是指熏習心識，以禪定地的善法對心識相續進行極強的熏習，使其成為功德之類，就像用花薰香苣藤一樣。因此單獨稱為修。前面辨析了佈施的福報能夠招感巨大的財富，那麼戒和修這兩種福報所感得的果報是什麼呢？ 頌曰：戒修勝如次，感生天解脫。 論曰：戒感得生天的果報，修感得解脫的果報。『勝』字是爲了顯示就殊勝而言。也就是說，佈施也能感得生天的果報，但就殊勝而言說是戒。持戒也能感得離系的果報，但就殊勝而言說是修。經中說有四種人能夠產生梵福：第一種是為供養如來（Tathāgata）的馱都（Dhātu，舍利）而建造窣堵波（Stūpa，塔）在未曾有之處；第二種是為供養四方僧伽（Saṃgha，僧團）而建造寺廟，佈施園林，提供四事供養；第三種是佛弟子破戒后能夠恢復；第四種是對有情普遍修習慈等。這樣的梵福，它的量有多大呢？ 頌曰：感劫生天等，為一梵福量。 論曰：先前的軌範師是這樣說的，隨著福報能夠感得一劫生天的果報，享受各種快樂，這是一個福報的量。因為他們所感受的快樂，與梵輔天（Brahmakāyika-deva）的壽命相同，都是一劫。因為在其他論部中有伽他這樣說： 有信正見人，修十勝行者，便為生梵福，感劫天樂故。 毗婆沙師是這樣說的，就是在分別妙相業中所辨析的福報量，這裡與那裡相同。『等』字是爲了顯示這樣的不同說法。財施已經說過了，法施是什麼呢？ 頌曰：法施謂如實，無染辯經等。
【English Translation】 English version: Maintaining Śīla (precepts) is to avoid a bad reputation and to govern and punish the fear of evil destinies. The second is the precept of hope, which is to maintain pure precepts out of greed for the superior position, abundant wealth, respect, and praise of various existences. The third is the precept that accords with the limbs of enlightenment, which is to maintain pure precepts in order to seek liberation and attain right view, etc. The fourth is the pure precept, which is the non-outflow precept, because it can permanently detach from karma, defilements, and impurities. The types of precepts have been discussed above; now the types of cultivation should be discussed. Verse: 'Equanimity-induced goodness is called cultivation, because it can extremely perfume the mind.' Treatise: What is the essence of the so-called equanimity-induced goodness? It refers to the nature of Samādhi (concentration) and the good dharmas that accompany it. What is the meaning of 'cultivation'? It refers to perfuming the mind, using the good dharmas of the meditative state to strongly perfume the mind-stream, causing it to become a category of merit, just like using flowers to scent the Cuscuta vine. Therefore, it is uniquely called cultivation. Earlier, it was discussed that the merit of giving can attract great wealth. What are the results of the two types of merit, precepts and cultivation? Verse: 'Precepts and cultivation are superior in order, causing birth in heaven and liberation.' Treatise: Precepts cause the result of birth in heaven, and cultivation causes the result of liberation. The word 'superior' is to show that it is speaking in terms of superiority. That is to say, giving can also cause the result of birth in heaven, but it is said to be precepts in terms of superiority. Maintaining precepts can also cause the result of detachment, but it is said to be cultivation in terms of superiority. The sutra says that there are four types of people who can generate Brahma-merit: the first is to build a Stūpa (shrine) in an unprecedented place to offer to the Dhātu (relics) of the Tathāgata (Thus Come One); the second is to build temples to offer to the Saṃgha (community) of the four directions, donate gardens, and provide the four requisites; the third is that Buddhist disciples can restore precepts after breaking them; the fourth is to universally cultivate loving-kindness, etc., towards sentient beings. How great is the measure of such Brahma-merit? Verse: 'Causing eons of birth in heaven, etc., is the measure of one Brahma-merit.' Treatise: The former teacher of discipline said that, according to the merit, one can cause the result of being born in heaven for one eon, enjoying various pleasures, which is the measure of one merit. Because the pleasure they experience is the same as the lifespan of the Brahmakāyika-devas (Brahma-heavenly beings), which is one eon. Because in other sections there is a Gatha (verse) that says: Those with faith and right view, who cultivate the ten superior practices, will generate Brahma-merit, causing eons of heavenly bliss. The Vibhasha masters say that the amount of merit analyzed in the section on distinguishing subtle characteristics of karma is the same here. The word 'etc.' is to show such different statements. Material giving has already been discussed; what is Dharma giving? Verse: 'Dharma giving is to explain the sutras, etc., truthfully and without defilement.'
論曰。若能如實為諸有情以無染心辯契經等令生正解名為法施。故有顛倒或染污心求利名譽恭敬辯者。是人便損自他大福。前已別釋三福業事。今釋經中順三分善。頌曰。
順福順解脫 順抉擇分三 感愛果涅槃 聖道善如次
論曰。言順福分者。謂感世間可愛果善。順解脫分者。謂定能感涅槃果善。此善生已。令彼有情名為身中有涅槃法。若有聞說生死有過諸法無我涅槃有德。身毛為豎悲泣墮淚。當知彼已殖順解脫分善。如見得雨場有芽生知其穴中先有種子。順抉擇分者。謂近能感聖道果善。即暖等四。后當廣說。如世間所說書印算文數。此五自體云何應知。頌曰。
諸如理所起 三業並能發 如次為書印 算文數自體
論曰。如理起者。正加行生。三業應知即身語意。能發即是能起此三。如其所應受想等法。此中書印以前身業及彼能發五蘊為體。次算及文以前語業及彼能發五蘊為體。后數應知。以前意業及彼能發四蘊為體。但由意思能數法故今應略辯諸法異名。頌曰。
善無漏名妙 染有罪覆劣 善有為應習 解脫名無上
論曰。善無漏法亦名為妙。諸染污法亦名有罪有覆及劣。準此妙劣余中已成。故頌不辯。諸有為善亦名應習。余非應習義準已成。何故
【現代漢語翻譯】 現代漢語譯本： 論中說，如果能夠以不帶染污的心，如實地為眾生講解契經等，使他們產生正確的理解，這叫做『法施』。因此，如果有人懷著顛倒的見解或染污的心，爲了追求利益、名譽和恭敬而進行辯論，這個人就會損害自己和他人的巨大福報。前面已經分別解釋了三種福業的事情，現在解釋經中所說的『順三分善』。 頌詞說： 『順福順解脫，順抉擇分三，感愛果涅槃，聖道善如次。』 論中說，『順福分』是指能夠感得世間可愛果報的善行。『順解脫分』是指必定能夠感得涅槃果報的善行。這種善產生后，使那些眾生被稱為『身中有涅槃法』。如果有人聽聞宣說生死的過患、諸法無我以及涅槃的功德，以至於汗毛豎立、悲傷哭泣、淚流滿面，應當知道這個人已經種下了『順解脫分』的善根。就像看到雨後的田地裡有幼苗生長，就知道這塊地裡先前就有種子一樣。『順抉擇分』是指接近能夠感得聖道果報的善行，也就是暖位、頂位、忍位、世第一位這四種善根，後面將會詳細解釋。 世間所說的書寫、印章、算術、文辭、計數這五種事物，它們的自體應該如何理解呢？ 頌詞說： 『諸如理所起，三業並能發，如次為書印，算文數自體。』 論中說，『如理起』是指由正確的加行而生起。『三業』應該知道是指身、語、意三業。『能發』就是能夠發起這三業的受、想等法。其中，書寫和印章以身業以及能夠發起身業的五蘊為自體。算術和文辭以語業以及能夠發起語業的五蘊為自體。計數應該知道，以意業以及能夠發起意業的四蘊為自體。因為只有通過意思才能計數事物。 現在應該簡略地辨析諸法的不同名稱。 頌詞說： 『善無漏名妙，染有罪覆劣，善有為應習，解脫名無上。』 論中說，善的無漏法也叫做『妙』。各種染污法也叫做『有罪』、『有覆』和『劣』。根據這些，『妙』和『劣』的相對含義已經在其他地方說明了，所以頌詞中不再辨析。各種有為的善法也叫做『應習』，其他不應該修習的含義也已經隱含在其中了。為什麼……
【English Translation】 English version: The treatise states: If one can, with a mind free from defilement, truthfully expound the Sutras and other teachings to sentient beings, enabling them to generate correct understanding, this is called 'Dharma-dana' (法施, Dharma giving). Therefore, if someone, with distorted views or a defiled mind, engages in debate seeking profit, fame, and respect, that person will harm their own and others' great merit. The three meritorious deeds have been explained separately before; now, we will explain the 'threefold wholesome divisions' mentioned in the Sutra. The verse says: 'Merit-conducive, liberation-conducive, discrimination-conducive, these three; they respectively bring about desirable results, Nirvana, and the wholesome Noble Path.' The treatise states: 'Merit-conducive' refers to wholesome deeds that can bring about desirable worldly results. 'Liberation-conducive' refers to wholesome deeds that can definitely bring about the result of Nirvana (涅槃, liberation). Once this wholesome deed arises, it causes those sentient beings to be called 'having the Dharma of Nirvana within their being.' If someone hears the exposition of the faults of Samsara (生死, cycle of birth and death), the non-self nature of all Dharmas (諸法無我, all phenomena are without a permanent self), and the virtues of Nirvana, to the point that their hair stands on end, they weep with sorrow, and tears flow, it should be known that this person has already planted the wholesome root of 'liberation-conducive.' It is like seeing sprouts growing in a field after rain, knowing that there were seeds in the ground beforehand. 'Discrimination-conducive' refers to wholesome deeds that are close to bringing about the result of the Noble Path (聖道, the path to enlightenment), namely the four stages of warmth (暖位), peak (頂位), forbearance (忍位), and supreme worldly Dharma (世第一位), which will be explained in detail later. How should the five worldly skills of writing (書寫), seal-making (印章), arithmetic (算術), literature (文辭), and counting (計數) be understood in terms of their intrinsic nature? The verse says: 'All that arises from reason, and can be initiated by the three karmas; these, in order, are the intrinsic nature of writing, seal-making, arithmetic, literature, and counting.' The treatise states: 'Arising from reason' refers to arising from correct effort. 'Three karmas' should be understood as referring to the three karmas of body, speech, and mind. 'Can be initiated' refers to the feelings, perceptions, etc., that can initiate these three karmas. Among them, writing and seal-making have the body karma and the five aggregates (五蘊, skandhas) that can initiate body karma as their intrinsic nature. Arithmetic and literature have the speech karma and the five aggregates that can initiate speech karma as their intrinsic nature. Counting should be known to have the mind karma and the four aggregates (excluding form) that can initiate mind karma as their intrinsic nature, because only through thought can one count things. Now, we should briefly analyze the different names of Dharmas. The verse says: 'Wholesome and unconditioned is called excellent; defiled is called sinful, obscured, and inferior; wholesome and conditioned should be cultivated; liberation is called supreme.' The treatise states: Wholesome and unconditioned Dharmas are also called 'excellent' (妙). Various defiled Dharmas are also called 'sinful' (有罪), 'obscured' (有覆), and 'inferior' (劣). Based on these, the relative meanings of 'excellent' and 'inferior' have already been explained elsewhere, so they are not analyzed in the verse. Various conditioned wholesome Dharmas are also called 'should be cultivated' (應習), and the meaning of other Dharmas not being suitable for cultivation is also implied. Why...
無為不名應習。不可數習令增長故。又習為果。此無果故。解脫涅槃亦名無上。以無一法能勝涅槃是善是常超眾法故。余法有上義準已成。
說一切有部俱舍論卷第十八 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷第十九
尊者世親造
三藏法師玄奘奉 詔譯
分別隨眠品第五之一
前言世別皆由業生。業由隨眠方得生長。離隨眠業無感有能。所以者何。隨眠有幾。頌曰。
隨眠諸有本 此差別有六 謂貪瞋亦慢 無明見及疑
論曰。由此隨眠是諸有本故業離此無感有能。何故隨眠能為有本。以諸煩惱現起能為十種事故。一堅根本。二立相續。三治自田。四引等流。五發業有。六攝自具。七迷所緣。八導識流。九越善品。十廣縛義。令不能越自界地故。由此隨眠能為有本。故業因此有感有能。此略應知差別有六。謂貪瞋慢無明見疑。頌說亦言。意顯慢等亦由貪力于境隨增。由貪隨增義如后辯。及聲顯六體各不同。若諸隨眠體唯有六。何緣經說有七隨眠。頌曰。
六由貪異七 有貪上二界 于內門轉故 為遮解脫想
論曰。即前所說六隨眠中分貪為二。故經說七。何等為七。一欲貪隨眠。二瞋隨眠。三有貪
【現代漢語翻譯】 現代漢語譯本 『無為』（Asamskrta, 不生不滅的境界）不應被稱作『習』（Bhavana, 修習），因為通過修習不能使其增長。而且，『習』會產生結果，而『無為』沒有結果。解脫（Moksha）和涅槃（Nirvana）也被稱為『無上』，因為沒有一種法能夠勝過涅槃，它是善的、常住的，超越一切法。其他法有『有上』的含義，可以依此推斷。
《說一切有部俱舍論》卷第十八 大正藏第 29 冊 No. 1558 《阿毗達磨俱舍論》
《阿毗達磨俱舍論》卷第十九
尊者世親（Vasubandhu）造
三藏法師玄奘（Xuanzang）奉 詔譯
分別隨眠品第五之一
前面說過，世界的差別都是由業（Karma）產生的，而業由隨眠（Anusaya, 潛在的煩惱）才能生長。離開隨眠，業就沒有產生果報的能力。那麼，隨眠有幾種呢？頌曰：
『隨眠是諸有的根本，此差別有六種，即貪（Raga）、瞋（Dvesha）、慢（Mana）、無明（Avidya）、見（Dristi）及疑（Vicikitsa）。』
論曰：由於隨眠是諸有的根本，所以業離開隨眠就沒有產生果報的能力。為什麼隨眠能成為諸有的根本呢？因為各種煩惱現起時，能造成十種後果：一、鞏固根本；二、建立相續；三、整治自田；四、引生等流；五、引發業有；六、攝取自具；七、迷惑所緣；八、引導識流；九、違越善品；十、廣泛束縛，使眾生不能超越自己的界地。因此，隨眠能成為諸有的根本，所以業因此具有產生果報的能力。簡略地說，隨眠的差別有六種，即貪、瞋、慢、無明、見、疑。頌中說『亦』字，意在表明慢等也由貪的力量在境界上隨之增長。由貪隨之增長的含義將在後面辨析。『及』字表明六種隨眠的體性各不相同。如果諸隨眠的體性只有六種，為什麼經中說有七種隨眠呢？頌曰：
『六種隨眠因貪而異分為七，有貪（Bhavaraga）存在於上二界（色界和無色界），因為它在內在的門徑中運轉，是爲了遮止解脫的妄想。』
論曰：就是前面所說的六種隨眠中，把貪分為兩種，所以經中說有七種。哪七種呢？一、欲貪隨眠（Kamaraga-anusaya）；二、瞋隨眠（Pratigha-anusaya）；三、有貪
【English Translation】 English version 『Asamskrta』 (the unconditioned state) should not be called 『Bhavana』 (cultivation), because cultivation cannot increase it. Moreover, 『Bhavana』 produces results, but 『Asamskrta』 has no result. Liberation (Moksha) and Nirvana are also called 『supreme』 because no dharma can surpass Nirvana; it is good, permanent, and transcends all dharmas. The meaning of other dharmas being 『conditioned』 can be inferred from this.
Abhidharma-kosa-sastra, Volume 18, by the Sarvastivada school Taisho Tripitaka, Volume 29, No. 1558, Abhidharma-kosa-sastra
Abhidharma-kosa-sastra, Volume 19
Composed by Venerable Vasubandhu
Translated by Tripitaka Master Xuanzang under Imperial Decree
Chapter 5: Analysis of the Anusayas (Latent Afflictions), Part 1
Previously, it was said that the differences in the world are all produced by Karma, and Karma can only grow through Anusayas (latent afflictions). Without Anusayas, Karma has no ability to produce results. So, how many kinds of Anusayas are there? The verse says:
『Anusayas are the root of all existences; these differences are sixfold, namely, Raga (greed), Dvesha (hatred), Mana (pride), Avidya (ignorance), Dristi (views), and Vicikitsa (doubt).』
Commentary: Because Anusayas are the root of all existences, Karma without them has no ability to produce results. Why can Anusayas be the root of all existences? Because when various afflictions arise, they can cause ten consequences: 1. Strengthening the root; 2. Establishing continuity; 3. Cultivating one's own field; 4.引生等流 (inducing similar flows); 5. Initiating karmic existence; 6. Gathering one's own equipment; 7. Deluding the object; 8. Guiding the flow of consciousness; 9. Transgressing good qualities; 10. Extensively binding, preventing beings from transcending their own realm. Therefore, Anusayas can be the root of all existences, so Karma has the ability to produce results because of them. Briefly speaking, the differences in Anusayas are sixfold, namely, greed, hatred, pride, ignorance, views, and doubt. The word 『also』 in the verse indicates that pride, etc., also increase along with the power of greed in relation to objects. The meaning of increasing along with greed will be analyzed later. The word 『and』 indicates that the natures of the six Anusayas are different from each other. If the nature of all Anusayas is only sixfold, why does the sutra say there are seven Anusayas? The verse says:
『The six Anusayas are differentiated into seven because of greed; Bhavaraga (craving for existence) exists in the upper two realms (the Form Realm and the Formless Realm), because it operates in the inner gateways, in order to prevent the delusion of liberation.』
Commentary: Among the six Anusayas mentioned earlier, greed is divided into two, so the sutra says there are seven. What are the seven? 1. Kamaraga-anusaya (latent craving for desire); 2. Pratigha-anusaya (latent aversion); 3. Bhavaraga
隨眠。四慢隨眠。五無明隨眠。六見隨眠。七疑隨眠。欲貪隨眠依何義釋。為欲貪體即是隨眠。為是欲貪之隨眠義。于餘六義徴問亦爾。若爾何失。二俱有過。若欲貪體即是隨眠。便違契經。如契經說。若有一類。非於多時為欲貪纏纏心而住。設心暫爾起欲貪纏尋如實知出離方便。彼由此故於欲貪纏能正遣除並隨眠斷。若是欲貪之隨眠義。隨眠應是心不相應。便違對法。如本論說。欲貪隨眠三根相應。毗婆沙師作如是說。欲貪等體即是隨眠。豈不違經。無違經失。並隨眠者並隨縛故。或經于得假說隨眠。如火等中立苦等想。阿毗達磨依實相說。即諸煩惱說名隨眠。由此隨眠是相應法。何理為證知定相應。以諸隨眠染惱心故。覆障心故。能違善故。謂隨眠力能染惱心。未生善不生。已生善退失。故隨眠體非不相應。若不相應能為此事。則諸善法應無起時。以不相應恒現前故。既諸善法容有起時。故知隨眠是相應法。此皆非證。所以者何。若許隨眠非相應者。不許上三事是隨眠所為。然經部師所說最善。經部於此所說如何。彼說欲貪之隨眠義。然隨眠體非心相應。非不相應。無別物故。煩惱睡位說名隨眠。于覺位中即名纏故。何名為睡。謂不現行種子隨逐。何名為覺。謂諸煩惱現起纏心。何等名為煩惱種子。謂自體上差別
【現代漢語翻譯】 現代漢語譯本 隨眠有七種：一、欲貪隨眠（Kāma-rāga-anuśaya，對感官快樂的潛在渴望）。二、嗔恚隨眠（Pratigha-anuśaya，厭惡和憤怒的潛在傾向）。三、有貪隨眠（Rūpa-rāga-anuśaya，對存在的潛在渴望）。四、四慢隨眠（Māna-anuśaya，四種傲慢的潛在傾向）。五、無明隨眠（Avidyā-anuśaya，無知的潛在傾向）。六、見隨眠（Dṛṣṭi-anuśaya，錯誤的見解的潛在傾向）。七、疑隨眠（Vicikitsā-anuśaya，懷疑的潛在傾向）。 關於欲貪隨眠，應該如何解釋？是說欲貪的本體就是隨眠，還是說它是屬於欲貪的隨眠？對於其餘六種隨眠的意義，也可以這樣提問。 如果這樣理解，會有什麼問題？兩種解釋都有過失。如果認為欲貪的本體就是隨眠，就違背了契經。正如契經所說：『如果有一類人，不是長時間被欲貪的纏縛所困擾，即使心中暫時生起欲貪的纏縛，也能立即如實地知道出離的方法。他們因此能夠正確地去除欲貪的纏縛，並斷除其隨眠。』如果認為隨眠是屬於欲貪的，那麼隨眠就應該與心不相應，這又違背了《對法論》。正如本論所說：『欲貪隨眠與三種根相應。』 毗婆沙師這樣說：欲貪等的本體就是隨眠。這難道不是違背了契經嗎？並沒有違背契經的過失。『並隨眠』的意思是『並隨縛』。或者說，契經是就獲得（證悟）而言，假說為隨眠，就像在火等事物中建立苦等想一樣。《阿毗達磨》是依據實相而說，直接將各種煩惱稱為隨眠。因此，隨眠是與心相應的法。 有什麼理由可以證明隨眠一定是與心相應的呢？因為各種隨眠會染污和惱亂心，會覆蓋和障礙心，能夠違背善法。也就是說，隨眠的力量能夠染污和惱亂心，使未生的善法不生起，已生的善法退失。所以，隨眠的本體不是與心不相應的。 如果隨眠與心不相應，卻能做到這些事情，那麼各種善法就應該沒有生起的時候了，因為不相應的法恒常現前。既然各種善法容許生起，所以可知隨眠是與心相應的法。 這些都不是有力的證據。為什麼呢？如果允許隨眠不是與心相應的，就不允許以上三種事情是隨眠所為。然而，經部師的說法最為妥善。經部對於此事的說法如何呢？他們說，隨眠是屬於欲貪的，然而隨眠的本體既不是與心相應的，也不是與心不相應的，因為它沒有獨立的實體。煩惱處於睡眠狀態時，稱為隨眠；在覺醒狀態中，就稱為纏。 什麼叫做『睡眠』？指的是不現行的種子隨逐。什麼叫做『覺醒』？指的是各種煩惱現起並纏縛心。什麼叫做煩惱的種子？指的是自體上的差別。
【English Translation】 English version There are seven anusayas (latent tendencies): 1. Kāma-rāga-anuśaya (latent craving for sensual pleasures). 2. Pratigha-anuśaya (latent tendency of aversion and anger). 3. Rūpa-rāga-anuśaya (latent craving for existence). 4. Four Māna-anusayas (latent tendencies of four kinds of pride). 5. Avidyā-anuśaya (latent tendency of ignorance). 6. Dṛṣṭi-anuśaya (latent tendency of wrong views). 7. Vicikitsā-anuśaya (latent tendency of doubt). Regarding Kāma-rāga-anuśaya, how should it be explained? Is it that the substance of Kāma-rāga (sensual desire) is itself the anusaya, or is it the meaning of anusaya belonging to Kāma-rāga? The same question can be asked regarding the meaning of the other six anusayas. If understood in this way, what problems would arise? Both interpretations have faults. If one considers the substance of Kāma-rāga to be the anusaya itself, it contradicts the sutras. As the sutras say: 'If there are beings who are not constantly afflicted by the entanglement of Kāma-rāga, even if the entanglement of Kāma-rāga arises temporarily in their minds, they can immediately and truly know the means of liberation. Therefore, they can correctly remove the entanglement of Kāma-rāga and sever its anusaya.' If one considers the anusaya to belong to Kāma-rāga, then the anusaya should be non-associated with the mind, which contradicts the Abhidharma. As the treatise says: 'Kāma-rāga-anuśaya is associated with three roots.' The Vaibhāṣika masters say: The substance of Kāma-rāga, etc., is itself the anusaya. Does this not contradict the sutras? There is no contradiction. 'Along with the anusaya' means 'along with the entanglement.' Or, the sutras speak of anusaya in terms of attainment (enlightenment), just as one establishes the notion of suffering, etc., in things like fire. The Abhidharma speaks according to the true nature, directly calling various afflictions anusayas. Therefore, anusaya is a dharma associated with the mind. What reason proves that anusaya must be associated with the mind? Because various anusayas defile and disturb the mind, cover and obstruct the mind, and can violate wholesome dharmas. That is, the power of anusaya can defile and disturb the mind, preventing unarisen wholesome dharmas from arising and causing arisen wholesome dharmas to decline. Therefore, the substance of anusaya is not non-associated with the mind. If anusaya were non-associated with the mind but could do these things, then various wholesome dharmas should have no time to arise, because non-associated dharmas are constantly present. Since various wholesome dharmas are allowed to arise, it is known that anusaya is a dharma associated with the mind. These are not strong proofs. Why? If one allows that anusaya is not associated with the mind, one does not allow the above three things to be done by anusaya. However, the Sautrāntika masters' explanation is the most appropriate. What do the Sautrāntikas say about this? They say that anusaya belongs to Kāma-rāga, but the substance of anusaya is neither associated with the mind nor non-associated with the mind, because it has no independent entity. When afflictions are in a dormant state, they are called anusayas; in an awakened state, they are called entanglements (paryavasthāna). What is meant by 'dormant'? It refers to the unmanifested seeds following along. What is meant by 'awakened'? It refers to various afflictions arising and entangling the mind. What are the seeds of afflictions? They are the distinctions on the self-nature.
功能。從煩惱生能生煩惱。如念種子是證智生能生當念功能差別。又如芽等有前果生能生後果功能差別。若執煩惱別有隨眠心不相應名煩惱種。應許念種非但功能別有不相應能引生后念。此既不爾。彼云何然。差別因緣不可得故。若爾六六契經相違。經說於樂受有貪隨眠故。經但說有。不言爾時即有隨眠。何所違害。於何時有。于彼睡時。或假于因立隨眠想。傍論且止。應辯正論。言貪分二。謂欲有貪。此中有貪以何為體。謂色無色二界中貪此。名何因唯于彼立。彼貪多托內門轉故。謂彼二界多起定貪。一切定貪于內門轉故。唯于彼立有貪名。又由有人于上二界起解脫想。為遮彼故。謂于上界立有貪名。顯彼所緣非真解脫。此中自體立以有名。彼諸有情多於等至及所依止深生味著故。說彼唯味著自體。非味著境。離欲貪故。由此唯彼立有貪名。既說有貪在上二界。義準欲界貪名欲貪。故於頌中不別顯示。即上所說六種隨眠。于本論中復分為十。如何成十。頌曰。
六由見異十 異謂有身見 邊執見邪見 見取戒禁取
論曰。六隨眠中見行異為五。余非見五積數總成十故於十中五是見性。一有身見。二邊執見。三邪見。四見取。五戒禁取。五非見性。一貪二瞋三慢四無明五疑。又即所說六種隨眠。于本
【現代漢語翻譯】 現代漢語譯本：功能。從煩惱生起能夠產生煩惱的功能。例如，唸的種子是證智生起能夠產生當唸的功能差別。又如芽等有前一個果實生起能夠產生后一個果實的功能差別。如果認為煩惱另外有隨眠，是心不相應的，名為煩惱的種子，就應該允許唸的種子不僅僅是功能上的差別，還有不相應的能夠引生後面的念。既然這樣都不成立，那麼煩惱的隨眠怎麼能成立呢？因為沒有可以得到差別的原因和緣由。如果這樣，就和《六六契經》相違背了。《經》中說對於樂受有貪隨眠的緣故。《經》只是說有，沒有說那個時候就一定有隨眠，有什麼違背呢？在什麼時候有呢？在那個人睡覺的時候，或者假借于因，建立隨眠的想。旁論暫且停止，應該辨論正論。說貪分為兩種，就是欲有貪和此中有貪。此中有貪以什麼為體呢？就是色界和無色界中的貪。這個名稱為什麼只在那兩個界建立呢？因為那裡的貪大多依託于內門運轉的緣故。說那兩個界大多生起定貪，一切定貪都在內門運轉的緣故，所以只在那兩個界建立有貪的名稱。又因為有人對於上面的兩個界生起解脫的想法，爲了遮止他們的想法的緣故，所以在上界建立有貪的名稱，顯示他們所緣的不是真正的解脫。這裡自體建立以有為名，因為那些有情大多對於等至以及所依止的深深地產生味著，所以說他們只是味著自體，不是味著境界，遠離欲貪的緣故。因此只有那裡建立有貪的名稱。既然說了有貪在上面的兩個界，那麼按照這個意思，欲界的貪就叫做欲貪，所以在頌中不另外顯示。就是上面所說的六種隨眠，在本論中又分為十種。怎麼樣成為十種呢？頌說： 『六由見異十，異謂有身見，邊執見邪見，見取戒禁取。』 論說：六隨眠中，見行不同分為五種。其餘非見的五種，加起來總共成為十種。所以在十種之中，五種是見性的：一、有身見（認為五蘊和合的身體是真實的我）；二、邊執見（執著于斷見或常見等極端見解）；三、邪見（否定因果、業報等真理的錯誤見解）；四、見取（認為自己持有的見解是最好的）；五、戒禁取（認為持守錯誤的戒律和禁忌可以獲得解脫）。五種是非見性的：一、貪；二、瞋；三、慢；四、無明（對事物真相的迷惑）；五、疑。又，就是所說的六種隨眠，在本論中
【English Translation】 English version: Function. Arising from afflictions is the function of being able to generate afflictions. For example, the seed of a thought is the wisdom arising that can generate the functional difference of the present thought. Also, like a sprout, etc., there is the functional difference of the previous fruit arising that can generate the subsequent fruit. If one insists that afflictions have latent tendencies (anusaya) separate from the mind, which are not associated with the mind, and calls them seeds of afflictions, then one should allow that the seeds of thought are not only functional differences but also non-associated factors that can lead to the arising of subsequent thoughts. Since this is not the case, how can the latent tendencies of afflictions be established? Because the causes and conditions for such a difference cannot be found. If that is the case, it contradicts the Sastras of Sixes and Sixes. The Sastra says that there is a latent tendency of greed (tanha-anusaya) towards pleasant feelings. The Sastra only says that there is, but does not say that there is necessarily a latent tendency at that time. What contradiction is there? When does it exist? When that person is sleeping, or by falsely relying on a cause, establishing the thought of latent tendency. Let's stop the digression and discuss the main topic. Greed is said to be divided into two types: desire-realm greed (kama-tanha) and existence-realm greed (rupa-arupa-tanha). What is the substance of existence-realm greed? It is the greed in the Form Realm (rupa-dhatu) and Formless Realm (arupa-dhatu). Why is this name only established in those two realms? Because the greed there mostly relies on the internal sense doors to operate. It is said that in those two realms, meditative greed mostly arises, and all meditative greed operates through the internal sense doors. Therefore, the name 'existence-realm greed' is only established there. Also, because some people in the upper two realms develop the thought of liberation, to prevent their thoughts, the name 'existence-realm greed' is established in the upper realms, showing that what they rely on is not true liberation. Here, the self is established with the name 'existence' because those sentient beings mostly develop deep attachment to meditative states (samapatti) and their bases. Therefore, it is said that they only savor the self, not the objects, because they are free from desire-realm greed. Therefore, only there is the name 'existence-realm greed' established. Since it is said that existence-realm greed is in the upper two realms, then according to this meaning, the greed in the desire realm is called desire-realm greed. Therefore, it is not separately shown in the verse. The six latent tendencies mentioned above are further divided into ten in this treatise. How do they become ten? The verse says: 『Six become ten due to differences in views; the differences are the view of self (satkayadristi), extreme views (antagrahadristi), wrong views (mithyadristi), view of holding views as supreme (dristiparమర్శadristi), and view of holding precepts and vows as supreme (silavrataparమర్శadristi).』 The treatise says: Among the six latent tendencies, the different actions of views are divided into five types. The remaining five types that are not views, added together, become ten in total. Therefore, among the ten, five are of the nature of views: 1. View of self (satkayadristi) (believing that the body composed of the five aggregates is the real self); 2. Extreme views (antagrahadristi) (clinging to extreme views such as annihilationism or eternalism); 3. Wrong views (mithyadristi) (incorrect views that deny the truth of cause and effect, karma, etc.); 4. View of holding views as supreme (dristiparమర్శadristi) (believing that one's own views are the best); 5. View of holding precepts and vows as supreme (silavrataparమర్శadristi) (believing that adhering to incorrect precepts and vows can lead to liberation). The five that are not of the nature of views are: 1. Greed (tanha); 2. Hatred (dosa); 3. Pride (mana); 4. Ignorance (avidya) (delusion about the true nature of things); 5. Doubt (vicikitsa). Furthermore, the six latent tendencies mentioned above, in this treatise
論中說九十八。依何義說九十八耶。頌曰。
六行部界異 故成九十八 欲見苦等斷 十七七八四 謂如次具離 三二見見疑 色無色除瞋 余等如欲說
論曰。六種隨眠由行部界有差別故成九十八。謂於六中由見行異分別為十。如前已辯。即此所辯十種隨眠。部界不同成九十八。部謂見四諦修所斷五部。界謂欲色無色三界。且於欲界五部不同乘十隨眠成三十六。謂見苦諦至修所斷。如次有十七七八四。即上五部。於十隨眠一二一一如其次第。具離三見二見見疑。謂見苦諦所斷具十。見集滅諦所斷各七。離有身見邊見戒取。見道諦所斷八。離有身見及邊執見。修所斷四。離見及疑。如是合成三十六種。前三十二名見所斷。才見諦時彼則斷故。最後有四名修所斷。見四諦已後後時中數數習道彼方斷故。如是已顯。十隨眠中薩迦耶見唯在一部。謂見苦所斷。邊執見亦爾。戒禁取通在二部。謂見苦見道所斷。邪見通四部。謂見苦集滅道所斷。見取疑亦爾。余貪等四各通五部。謂見四諦及修所斷。此中何相見苦所斷。乃至何相是修所斷。若緣見此所斷為境名見此所斷。餘名修所斷。如是六中見分十二。疑分為四。餘四各五。故欲界中有三十六。色無色界五部各除瞋。余與欲同。故各三十一。由是本論
{ "translations": [ "現代漢語譯本：", "論中說有九十八種隨眠（煩惱）。是根據什麼意義說的九十八種呢？頌文說：", "『六行部界異，故成九十八。欲見苦等斷，十七七八四。謂如次具離，三二見見疑。色無色除瞋，余等如欲說。』", "論中解釋說：六種隨眠由於行相、部類、界域的差別，所以形成九十八種。在六種隨眠中，由於見道的行相不同，可以分為十種，如前面已經辨析過的。就是這十種隨眠，由於部類和界域的不同，就形成了九十八種。部類是指見四諦（苦、集、滅、道）所斷和修所斷五部。界域是指欲界、色界、無色界三界。首先在欲界，五部不同，乘以十種隨眠，就成了三十六種。也就是見苦諦到修所斷，依次有十七、七、八、四種。即上面的五部，對於十種隨眠，一、二、一、一，如其次第，具有或舍離三見（有身見、邊見、戒禁取）、二見（有身見、邊見）、見（邪見）、疑（疑）。也就是說，見苦諦所斷的具有全部十種隨眠，見集諦、滅諦所斷的各有七種，舍離有身見、邊見、戒禁取。見道諦所斷的有八種，舍離有身見和邊執見。修所斷的有四種，舍離見和疑。這樣合起來就是三十六種。前面的三十二種叫做見所斷，因為在初次見諦的時候，它們就被斷除了。最後四種叫做修所斷，因為在見四諦之後，在後來的時間裡，通過反覆修習道，才能斷除它們。這樣就已經顯示了，十種隨眠中，薩迦耶見（有身見）只在一部中存在，就是見苦所斷。邊執見也是這樣。戒禁取通於兩部，就是見苦所斷和見道所斷。邪見通於四部，就是見苦、集、滅、道所斷。見取和疑也是這樣。其餘的貪等四種，各通於五部，就是見四諦所斷和修所斷。這裡面，什麼樣的行相是見苦所斷的呢？乃至什麼樣的行相是修所斷的呢？如果所緣的境界是見此所斷的，就叫做見此所斷。其餘的叫做修所斷。這樣，在六種隨眠中，見佔十二分，疑佔四分，其餘四種各佔五分。所以欲界中有三十六種。色界和無色界五部中各去除嗔，其餘的與欲界相同。所以各有三十一種。因此，本論……", "", "english_translations": [ "English version:", "The treatise says there are ninety-eight anusayas (latent tendencies). According to what meaning are there ninety-eight?", "The verse says:", "'Six types differ by gati (course) and dhatu (realm), thus forming ninety-eight.", "For desire, seeing, suffering, etc., are severed; seventeen, seven, eight, four.", "It is said that in order, fully or partially, three, two, dṛṣṭi (views), dṛṣṭi (views), vicikitsa (doubt).", "In the rupa (form realm) and arupa (formless realm), dveṣa (hatred) is removed; the rest are the same as described for the desire realm.'", "The treatise explains: The six anusayas become ninety-eight due to differences in their characteristics, categories, and realms. Among the six, due to the different characteristics of seeing the path, they can be divided into ten types, as previously analyzed. These ten anusayas, due to differences in their categories and realms, form ninety-eight. Category refers to the five categories of what is severed by seeing the Four Noble Truths (suffering, origin, cessation, path) and what is severed by cultivation. Realm refers to the three realms: the desire realm (kama-dhatu), the form realm (rupa-dhatu), and the formless realm (arupa-dhatu). First, in the desire realm, the five different categories multiplied by the ten anusayas become thirty-six. That is, from seeing the truth of suffering to what is severed by cultivation, there are seventeen, seven, eight, and four respectively. That is, the above five categories, for the ten anusayas, one, two, one, one, in that order, fully possess or abandon three views (satkayadṛṣṭi (belief in a self), antagrahadṛṣṭi (belief in extremes), silavrataparamarsa (attachment to rites and rituals)), two views (satkayadṛṣṭi, antagrahadṛṣṭi), view (mithyadṛṣṭi (wrong view)), and doubt (vicikitsa). That is, what is severed by seeing the truth of suffering possesses all ten anusayas; what is severed by seeing the truths of origin and cessation each has seven, abandoning satkayadṛṣṭi, antagrahadṛṣṭi, and silavrataparamarsa. What is severed by seeing the truth of the path has eight, abandoning satkayadṛṣṭi and antagrahadṛṣṭi. What is severed by cultivation has four, abandoning views and doubt. Thus, the total is thirty-six. The first thirty-two are called what is severed by seeing, because they are severed at the first moment of seeing the truth. The last four are called what is severed by cultivation, because after seeing the Four Noble Truths, they are severed later through repeated practice of the path. Thus, it has been shown that among the ten anusayas, satkayadṛṣṭi exists only in one category, which is what is severed by seeing the truth of suffering. Antagrahadṛṣṭi is also like this. Silavrataparamarsa is common to two categories, which are what is severed by seeing the truth of suffering and what is severed by seeing the truth of the path. Mithyadṛṣṭi is common to four categories, which are what is severed by seeing the truths of suffering, origin, cessation, and path. Dṛṣṭiparamarsa (grasping at views) and vicikitsa are also like this. The remaining four, raga (desire), etc., are each common to five categories, which are what is severed by seeing the Four Noble Truths and what is severed by cultivation. Here, what characteristic is what is severed by seeing the truth of suffering? And what characteristic is what is severed by cultivation? If the object of what is cognized is what is severed by seeing this, it is called what is severed by seeing this. The rest are called what is severed by cultivation. Thus, among the six anusayas, views occupy twelve parts, doubt occupies four parts, and the remaining four each occupy five parts. Therefore, there are thirty-six in the desire realm. In the form realm and the formless realm, each of the five categories removes dveṣa, and the rest are the same as in the desire realm. Therefore, each has thirty-one. Therefore, this treatise..." ] }
以六隨眠行部界殊說九十八。於此所辯九十八中八十八見所斷。忍所害故。十隨眠修所斷。智所害故。如是所說見修所斷為決定爾。不爾云何。頌曰。
忍所害隨眠 有頂唯見斷 余通見修斷 智所害唯修
論曰。忍聲通說法類智忍。于忍所害諸隨眠中有頂地攝唯見所斷。唯類智忍方能斷故。餘八地攝通見修斷。謂聖者斷唯見非修。法類智忍如應斷故。若異生斷唯修非見。數習世俗智所斷故。智所害諸隨眠。一切地攝。唯修所斷。以諸聖者及諸異生。如其所應。皆由數習無漏世俗智所斷故。有餘師說。外道諸仙不能伏斷見所斷惑。如大分別諸業契經說。離欲貪諸外道類有緣欲界邪見現行。及梵網經亦說。彼類有緣欲界諸見現行。謂於前際分別論者。有執全常。有執一分。有執諸法無因生等。非色界惑緣欲界生。于欲界境已離貪故。定是欲界諸見未斷。毗婆沙師釋彼經義。起見時暫退。如提婆達多。由行有殊分見為五。名先已列。自體如何。頌曰。
我我所斷常 撥無劣謂勝 非因道妄謂 是五見自體
論曰。執我及我所是薩迦耶見。壞故名薩。聚謂迦耶。即是無常和合蘊義。迦耶即薩名薩迦耶。此薩迦耶即五取蘊。為遮常一想故立此名。要此想為先方執我故。毗婆沙者作如是釋。有
【現代漢語翻譯】 現代漢語譯本 以六隨眠（六種根本煩惱）的行相、部類、所依界限的差別來說，共有九十八種隨眠。在這九十八種隨眠中，八十八種是見所斷的，因為它們會被『忍』（無漏智的最初階段）所斷除。剩下的十種隨眠是修所斷的，因為它們會被『智』（無漏智的更高階段）所斷除。那麼，以上所說的見所斷和修所斷是絕對的嗎？不是的，為什麼呢？頌文說： 『忍』所斷的隨眠，在有頂天（最高的天界）唯有見所斷。其餘的（隨眠）則通於見所斷和修所斷。『智』所斷的（隨眠），則唯有修所斷。 論述：『忍』這個詞，既包括法忍，也包括類忍（兩種不同的無漏智）。在『忍』所斷的各種隨眠中，屬於有頂天的，唯有見所斷，因為只有類智忍才能斷除它們。其餘八地（指欲界、色界和無色界的八個層次）所攝的隨眠，則通於見所斷和修所斷。也就是說，聖者斷除它們時，只是見所斷，而不是修所斷，因為他們是用相應的法忍和類智忍來斷除的。如果異生（凡夫）斷除它們，則只是修所斷，而不是見所斷，因為他們是通過反覆修習世俗智來斷除的。『智』所斷的各種隨眠，在一切地界中，都只是修所斷。因為無論是聖者還是異生，都是通過反覆修習無漏的世俗智來斷除它們的。 有其他論師認為，外道和諸仙不能伏斷見所斷的迷惑。正如《大分別諸業契經》所說，離欲貪的外道，仍然會有緣于欲界的邪見生起。以及《梵網經》也說，他們仍然會有緣于欲界的各種見解生起。也就是說，對於前際（過去）進行分別論的人，有的執著于全常（一切都是永恒的），有的執著於一分常（一部分是永恒的），有的執著于諸法無因生等等。這些迷惑並非緣于欲界而生，因為他們對於欲界的境界已經離貪了。所以，一定是他們對於欲界的各種見解還沒有斷除。毗婆沙師解釋這部經的含義是，生起邪見時，會暫時退失（禪定）。就像提婆達多一樣。由於行相上的差別，見被分為五種，名稱已經在前面列出。它們的自體是什麼呢？頌文說： 執著于『我』和『我所』（屬於薩迦耶見），斷滅見和常見（屬於邊見），撥無因果（屬於邪見），認為劣的（見解）是殊勝的，或者認為不是正因的（見解）是正因，不是正道的（見解）是正道（屬於見取見和戒禁取見）：這就是五見的自體。 論述：執著于『我』以及『我所』，就是薩迦耶見（身見）。『壞』叫做『薩』，『聚』叫做『迦耶』，也就是無常的和合蘊的意思。『迦耶』即是『薩』，叫做『薩迦耶』。這個『薩迦耶』就是五取蘊。爲了遮止常和一的想法，所以設立這個名稱。一定要有這種想法作為先導，才會執著於我。毗婆沙師這樣解釋。
【English Translation】 English version Speaking of the differences in the activities, categories, and boundaries of the six anusayas (six root afflictions), there are ninety-eight anusayas in total. Among these ninety-eight, eighty-eight are severed by insight, because they are harmed by '忍' (rěn, the initial stage of non-outflow wisdom). The remaining ten anusayas are severed by cultivation, because they are harmed by '智' (zhì, a higher stage of non-outflow wisdom). Are these divisions of what is severed by insight and what is severed by cultivation absolute? No, why is that? The verse says: The anusayas severed by '忍' (rěn), in the Realm of Neither Perception Nor Non-Perception (the highest realm), are only severed by insight. The rest (of the anusayas) are severed by both insight and cultivation. Those severed by '智' (zhì) are only severed by cultivation. Commentary: The term '忍' (rěn) includes both Dharma-忍 (Dharma-rěn) and 類-忍 (Leì-rěn, two different types of non-outflow wisdom). Among the various anusayas severed by '忍' (rěn), those belonging to the Realm of Neither Perception Nor Non-Perception are only severed by insight, because only 類智忍 (Leì-zhì-rěn) can sever them. The anusayas belonging to the other eight realms (referring to the eight levels of the Desire Realm, Form Realm, and Formless Realm) are severed by both insight and cultivation. That is to say, when sages sever them, it is only severed by insight, not by cultivation, because they use the corresponding Dharma-忍 (Dharma-rěn) and 類智忍 (Leì-zhì-rěn) to sever them. If ordinary beings sever them, it is only severed by cultivation, not by insight, because they sever them through repeated practice of mundane wisdom. The various anusayas severed by '智' (zhì), in all realms, are only severed by cultivation. Because whether sages or ordinary beings, they all sever them through repeated practice of non-outflow mundane wisdom. Some other teachers say that non-Buddhists and immortals cannot subdue and sever the delusions severed by insight. As the 大分別諸業契經 (Dà Fēnbié Zhū Yè Qìjīng, Great Differentiation of Various Karmas Sutra) says, non-Buddhists who are free from desire still have wrong views related to the Desire Realm arising. And the 梵網經 (Fànwǎng Jīng, Brahma Net Sutra) also says that they still have various views related to the Desire Realm arising. That is to say, those who engage in speculative theories about the past, some are attached to eternalism (everything is eternal), some are attached to partial eternalism (part is eternal), some are attached to the view that all dharmas arise without a cause, and so on. These delusions do not arise from the Desire Realm, because they have already abandoned desire for the realms of desire. Therefore, it must be that their various views about the Desire Realm have not yet been severed. The Vibhasa masters explain the meaning of this sutra as: when wrong views arise, there will be a temporary regression (of samadhi). Just like Devadatta. Due to the differences in their activities, views are divided into five types, and their names have already been listed earlier. What are their own natures? The verse says: Attachment to 'I' and 'mine' (belonging to Satkayadristi), annihilationism and eternalism (belonging to Extremism), denying cause and effect (belonging to Wrong View), considering inferior (views) as superior, or considering what is not the right cause (as the right cause), and what is not the right path (as the right path) (belonging to View of Holding to Views and View of Holding to Precepts): these are the natures of the five views. Commentary: Attachment to 'I' and 'mine' is Satkayadristi (身見, view of the body). '壞' (huài, decay) is called '薩' (sà), '聚' (jù, gathering) is called '迦耶' (kāyé), which means the impermanent aggregate of elements. '迦耶' (kāyé) is '薩' (sà), called '薩迦耶' (sàkāyé). This '薩迦耶' (sàkāyé) is the five aggregates of clinging. In order to prevent the idea of permanence and oneness, this name is established. It is necessary to have this idea as a precursor in order to be attached to the self. The Vibhasa masters explain it this way.
故名薩。身義如前。勿無所緣計我我所。故說此見緣于有身。緣薩迦耶而起此見。故標此見名薩迦耶。諸見但緣有漏法者。皆應標以薩迦耶名。然佛但於我我所執摽此名者。令知此見緣薩迦耶。非我我所。以我我所畢竟無故。如契經說。苾芻當知。世間沙門婆羅門等。諸有執我等隨觀見一切。唯於五取蘊起。即于所執我我所事執斷執常名邊執見。以妄執取斷常邊故。于實有體苦等諦中。起見撥無名為邪見。一切妄見皆顛倒轉並應名邪。而但撥無名邪見者。以過甚故。如說臭酥惡執惡等。此唯損減。余增益故。於劣謂勝名為見取。有漏名劣。聖所斷故。執劣為勝總名見取。理實應立見等取名。略去等言。但名見取。于非因道謂因道見。一切總說名戒禁取。如大自在生主。或余非世間因妄起因執。投水火等種種邪行。非生天因妄起因執唯受持戒禁。數相應智等。非解脫道妄起道執。理實應立戒禁等取名。略去等言但名戒禁取。是謂五見自體。應知。若於非因起是因見。此見何故非見集斷。頌曰。
于大自在等 非因妄執因 從常我倒生 故唯見苦斷
論曰。執大自在生主或余為世間因生世間者。必先計度彼體是常一我作者方起因執。才見苦時于自在等。常執我執永斷無餘故。彼所生因執亦斷。若爾有執投
【現代漢語翻譯】 現代漢語譯本 因此，這種見解被稱為薩迦耶見（Satkayadrishti，有身見）。身體的意義如前所述。不要無所緣地執著于『我』和『我所』。因此說，這種見解是緣于有身的，緣于薩迦耶而生起的。所以將這種見解標名為薩迦耶見。如果所有的見解都只是緣于有漏法，那麼都應該被標名為薩迦耶見。然而，佛陀只在執著于『我』和『我所』時才標明這個名稱，是爲了讓人知道這種見解是緣于薩迦耶，而不是『我』和『我所』，因為『我』和『我所』畢竟是不存在的。正如契經所說：『比丘們，應當知道，世間的沙門和婆羅門等，所有執著于『我』並隨之觀察的見解，都只是在五取蘊（Pancakkhandha，色、受、想、行、識五種聚合）上生起。』即對於所執著的『我』和『我所』的事物，執著于斷滅或常存，這被稱為邊執見（Antagrahadrishti，執著于斷常兩邊的見解）。因為虛妄地執取斷滅和常存的邊見，對於真實存在的苦等諦（Dukkha Satya，苦諦等四聖諦）中，生起見解並否定它們，這被稱為邪見（Mithyadrishti，錯誤的見解）。 一切虛妄的見解都是顛倒錯亂的，都應該被稱為邪見。但只將否定真理的見解稱為邪見，是因為這種見解太過分了。就像說『臭酥』、『惡執』等，這些只是損減，而其他的見解是增益。認為低劣的是殊勝的，這被稱為見取（Ditthiparamasa，認為自己的見解是最高的）。有漏法是低劣的，因為會被聖者斷除。執著于低劣的為殊勝的，總稱為見取。理應設立『見等取』這個名稱，但省略了『等』字，只稱為見取。認為非因是道，這被稱為戒禁取（Silabbataparamasa，執著于錯誤的戒律和苦行）。一切總的來說，被稱為戒禁取。例如，大自在天（Mahesvara，印度教主神濕婆）或生主（Prajapati，創造之神梵天），或者其他的非世間之因，虛妄地認為它們是因，執著于投水火等種種邪行。或者認為非生天之因，虛妄地認為它們是因，只是受持戒律和禁制，數相應智等，認為非解脫之道，虛妄地認為它們是道。理應設立『戒禁等取』這個名稱，但省略了『等』字，只稱為戒禁取。這就是五見的自體，應當瞭解。如果對於非因生起是因的見解，這種見解為什麼不是見集所斷呢？頌曰： 于大自在等 非因妄執因 從常我倒生 故唯見苦斷 論曰：執著大自在天、生主或其他為世間之因，認為他們創造了世間，必定先要認為他們的本體是常、一、我、作者，才會生起因的執著。當見到苦時，對於自在天等，常執和我的執著會永遠斷除，沒有剩餘，因此，他們所生的因執也會斷除。如果這樣，有執著投
【English Translation】 English version Therefore, this view is called Satkayadrishti (view of the existing body). The meaning of 'body' is as previously explained. Do not cling to 'self' and 'what belongs to self' without any basis. Hence, it is said that this view arises from the existing body, arising from Satkaya. Therefore, this view is labeled as Satkayadrishti. If all views are only related to defiled dharmas (Asrava, outflows), then they should all be labeled as Satkayadrishti. However, the Buddha only marks this name when clinging to 'self' and 'what belongs to self,' to let people know that this view is related to Satkaya, not 'self' and 'what belongs to self,' because 'self' and 'what belongs to self' ultimately do not exist. As the sutra says: 'Bhikkhus, you should know that all the views of the Sramanas and Brahmins in the world, who cling to 'self' and observe accordingly, only arise from the five aggregates of clinging (Pancakkhandha, the five aggregates of form, feeling, perception, mental formations, and consciousness).' That is, regarding the things clung to as 'self' and 'what belongs to self,' clinging to annihilation or permanence is called Antagrahadrishti (view of clinging to extremes). Because of falsely clinging to the extremes of annihilation and permanence, regarding the truly existing truths such as suffering (Dukkha Satya, the Four Noble Truths), giving rise to views and denying them is called Mithyadrishti (wrong view). All false views are inverted and confused, and should all be called wrong views. But only the view that denies the truth is called a wrong view, because this view is too extreme. Just like saying 'rancid butter,' 'evil clinging,' etc., these are only diminutions, while other views are augmentations. Considering the inferior as superior is called Ditthiparamasa (clinging to views). Defiled dharmas are inferior because they are eliminated by the saints. Clinging to the inferior as superior is generally called clinging to views. The name 'clinging to views, etc.' should be established, but the word 'etc.' is omitted, and it is only called clinging to views. Considering non-cause as the path is called Silabbataparamasa (clinging to rites and rituals). Generally speaking, it is called clinging to rites and rituals. For example, Mahesvara (Shiva, the chief god of Hinduism) or Prajapati (Brahma, the creator god), or other non-worldly causes, falsely consider them as causes, clinging to various evil practices such as throwing themselves into water and fire. Or considering non-causes of rebirth in heaven, falsely considering them as causes, only upholding precepts and prohibitions, number-corresponding wisdom, etc., considering them as non-paths to liberation, falsely considering them as paths. The name 'clinging to rites, etc.' should be established, but the word 'etc.' is omitted, and it is only called clinging to rites and rituals. This is the self-nature of the five views, which should be understood. If one arises the view that non-cause is the cause, why is this view not eliminated by the view of accumulation? The verse says: Regarding Mahesvara, etc. Falsely clinging to non-cause as cause Arising from the perversion of permanence and self Therefore, it is only eliminated by the view of suffering The treatise says: Clinging to Mahesvara, Prajapati, or others as the cause of the world, thinking that they created the world, one must first think that their essence is permanent, one, self, and creator, before the clinging to cause arises. When seeing suffering, the clinging to permanence and self regarding Mahesvara, etc., will be permanently eliminated without remainder, therefore, the clinging to cause arising from them will also be eliminated. If so, there is clinging to throwing
水火等種種邪行是生天因。或執但由受持戒禁等便得清凈。不應見苦斷。然本論說有諸外道。起如是見立如是論。若有士夫補特伽羅受持牛戒鹿戒狗戒便得清凈解脫出離。永超眾苦樂至超苦樂處。如是等類非因執因。一切應知。是戒禁取見苦所斷。如彼廣說。此復何因是見苦斷。迷苦諦故有太過失。緣有漏惑皆迷苦故。復有何相別戒禁取。可說彼為見道所斷。諸緣見道所斷法生。彼亦應名迷苦諦故。又緣道諦邪見及疑。若撥若疑無解脫道。如何即執此能得永清凈。若彼撥無真解脫道。妄執別有余清凈因。是則執余能得清凈。非邪見等。此緣見道所斷諸法。理亦不成。又若有緣見集滅諦所斷邪見等執為清凈因。此復何因非見彼斷。故所執義應更思擇。如前所說。常我倒生。為但有斯二種顛倒。應知顛倒總有四種。一于無常執常顛倒。二于諸苦執樂顛倒。三于不凈執凈顛倒。四于無我執我顛倒。如是四倒其體云何。頌曰。
四顛倒自體 謂從於三見 唯倒推增故 想心隨見力
論曰。從於三見立四倒體。謂邊見中唯取常見以為常倒。諸見取中取計樂凈為樂凈倒。有身見中唯取我見以為我倒。有說。我倒攝身見全。我倒如何攝我所見。如何不攝。由倒纏故。諸有計我。于彼事中有自在力是我所見。此即我見
【現代漢語翻譯】 現代漢語譯本：有人認為，用水、火等種種邪惡的行為是產生天道的起因。或者堅持認為僅僅通過遵守戒律等就能獲得清凈。不應該斷除對苦的認知。然而，《本論》中說，有一些外道，產生了這樣的見解，提出了這樣的理論：如果有人（補特伽羅，指人）遵守牛戒、鹿戒、狗戒，就能獲得清凈、解脫、出離，永遠超越眾苦，到達超越苦樂的境界。像這些等等，都是把非原因當作原因。所有這些都應該知道，這是戒禁取見，是見苦所斷除的。就像《本論》中廣泛闡述的那樣。那麼，這是什麼原因導致它是見苦所斷除的呢？因為迷惑于苦諦，所以有太過分的過失。因為所有緣于有漏的迷惑，都是迷惑于苦諦的緣故。那麼，戒禁取見有什麼樣的區別，可以認為它是見道所斷除的呢？所有緣于見道所斷除的法產生，它們也應該被稱為迷惑于苦諦的緣故。此外，緣于道諦的邪見和疑惑，如果否定或懷疑沒有解脫之道，怎麼能執著於此就能獲得永遠的清凈呢？如果他們否定沒有真正的解脫之道，錯誤地執著于其他清凈的原因，那麼就是執著于其他事物能夠獲得清凈，而不是邪見等。這些緣于見道所斷除的法，道理上也是不成立的。此外，如果有人緣于見集諦、滅諦所斷除的邪見等，執著於它們是清凈的原因，那麼又是什麼原因導致它不是見彼所斷除的呢？所以，所執著的意義應該重新思考。就像前面所說的那樣，常、我顛倒產生。難道只有這兩種顛倒嗎？應該知道顛倒總共有四種：一、于無常執著為常的顛倒；二、于諸苦執著為樂的顛倒；三、于不凈執著為凈的顛倒；四、于無我執著為我的顛倒。像這四種顛倒，它們的本體是什麼呢？頌詞說： 四顛倒的自體，是來自於三種見解，只有顛倒的推論增加的緣故，想和心隨著見解的力量而動。 論述說：從三種見解建立四種顛倒的本體。也就是從邊見中只取常見作為常顛倒。從諸見取中取計樂、凈作為樂凈顛倒。從有身見中只取我見作為我顛倒。有人說，我顛倒包含全部的身見。我顛倒如何包含我所見？又如何不包含？由於顛倒的纏縛的緣故。那些執著於我的人，對於那些事物中有自在的力量，這就是我所見，也就是我見。
【English Translation】 English version: Some believe that performing evil practices such as using water and fire is the cause of being born in the heavens. Or they insist that merely adhering to precepts and prohibitions can attain purity. One should not abandon the perception of suffering. However, the 'Treatise' states that there are some non-Buddhists who have such views and establish such theories: If a person (Pudgala, referring to a person) observes the cow vow, deer vow, or dog vow, they can attain purity, liberation, and detachment, forever transcending all suffering and reaching a state beyond suffering and joy. Such things are taking non-causes as causes. All of these should be known as clinging to precepts and prohibitions, which are abandoned by seeing suffering. Just as the 'Treatise' elaborates extensively. So, what is the reason that it is abandoned by seeing suffering? Because of being deluded about the truth of suffering, there is an excessive fault. Because all delusions arising from defilements are due to being deluded about the truth of suffering. Then, what is the difference between clinging to precepts and prohibitions that it can be considered abandoned by seeing the path? All dharmas that arise from being abandoned by seeing the path should also be called being deluded about the truth of suffering. Furthermore, wrong views and doubts about the truth of the path, if denying or doubting that there is no path to liberation, how can one cling to this and attain eternal purity? If they deny that there is a true path to liberation and falsely cling to other causes of purity, then they are clinging to other things that can attain purity, not wrong views, etc. These dharmas that arise from being abandoned by seeing the path are also not logically established. Furthermore, if someone clings to wrong views, etc., that are abandoned by seeing the truth of origination and cessation, as causes of purity, then what is the reason that it is not abandoned by seeing them? Therefore, the meaning of what is clung to should be reconsidered. As mentioned earlier, the arising of the perversions of permanence and self. Are there only these two kinds of perversions? It should be known that there are a total of four kinds of perversions: first, the perversion of clinging to permanence in impermanence; second, the perversion of clinging to pleasure in suffering; third, the perversion of clinging to purity in impurity; fourth, the perversion of clinging to self in non-self. What are the entities of these four perversions? The verse says: The entities of the four perversions come from three views, only because of the increase of inverted inferences, thought and mind move with the power of views. The treatise says: From the three views, establish the entities of the four perversions. That is, from the extreme view, only take the view of permanence as the perversion of permanence. From the clinging to views, take the calculation of pleasure and purity as the perversion of pleasure and purity. From the view of self in the aggregates, only take the view of self as the perversion of self. Some say that the perversion of self includes all the view of the aggregates. How does the perversion of self include the view of what belongs to self? And how does it not include it? Because of the entanglement of perversions. Those who cling to self have the power of autonomy in those things, which is the view of what belongs to self, which is the view of self.
由二門轉。是我屬我。若是別見由我為我見亦應別。何故余惑非顛倒體。要具三因勝者成倒。言三因者。一向倒故。推度性故。妄增益故。謂戒禁取非一向倒。緣少凈故。斷見邪見非妄增益。無門轉故。所餘煩惱不能推度。非見性故。由具三因勝者成倒。是故余惑非顛倒體。若爾何故契經中言于無常計常。有想心見倒。于苦不凈無我亦然。理實應知。唯見是倒。想心隨見亦立倒名。與見相應行相同故。若爾何故不說受等。彼於世間不極成故。謂心想倒世間極成。受等不然。故經不說。如是諸倒預流已斷。見及相應見所斷故。有餘部說。倒有十二。謂于無常計常倒中有想心見三種顛倒。乃至於無我計我倒亦爾。于中八唯見斷。四通見修斷。謂樂凈想心。若謂不然。未離欲聖離樂凈想。寧起欲貪。毗婆沙師不許此義。若有樂凈想心現行。便許聖者有樂凈倒。聖者亦起有情想心。是則亦應許有我倒。非於女等及於自身離有情想心有起欲貪故。由契經說。若有多聞諸聖弟子。于苦聖諦如實見知。乃至爾時彼聖弟子。無常計常想心見倒皆已永斷。乃至廣說。故知想心唯取見倒相應力起。是倒非余。然聖有時暫迷亂故。率爾于境欲貪現前。如於旋火輪畫藥叉迷亂。若爾何故尊者慶喜告彼尊者辯自在言。
由有想亂倒 故汝心
【現代漢語翻譯】 現代漢語譯本：從二門轉變而來。『是我』屬於我。如果另外的見解認為『由我』是『我見』，那也應該是另外的。為什麼其餘的迷惑不是顛倒的本體呢？要具備三種原因，勝過其他才能成為顛倒。所說的三種原因是指：一向顛倒的緣故，推度揣測的緣故，虛妄增益的緣故。認為戒禁取見不是一向顛倒，是因為它以少許清凈為緣故。斷見和邪見不是虛妄增益，因為它們沒有門徑可以轉變。其餘的煩惱不能推度，不是見性的緣故。因為具備這三種原因，勝過其他才能成為顛倒，所以其餘的迷惑不是顛倒的本體。如果這樣，為什麼契經中說，在無常的事物上計執為常，有想心見都是顛倒。在苦、不凈、無我的事物上也是這樣。道理上應該知道，只有『見』才是顛倒，想和心隨著『見』也立為顛倒之名，因為它們與『見』相應，行為相同。如果這樣，為什麼不說受等也是顛倒呢？因為它們在世間不被普遍認為是顛倒。所說的心想顛倒在世間被普遍認可，受等不是這樣，所以經典中沒有說。像這樣的顛倒，預流果已經斷除了，因為見及與見相應的法都是見所斷的。有餘部派說，顛倒有十二種，就是在無常的事物上計執為常的顛倒中有想心見三種顛倒，乃至在無我的事物上計執為我的顛倒也是這樣。其中八種唯有見才能斷除，四種通過見和修都能斷除，指的是樂、凈、想、心。如果說不是這樣，沒有離開欲界的聖者離開了樂、凈、想，難道會生起欲貪嗎？毗婆沙師不認可這種說法。如果有樂、凈、想、心現行，就承認聖者有樂、凈的顛倒。聖者也會生起有情想心，這樣就應該承認有我倒。因為對於女人等以及自身，離開了有情想心就不會生起欲貪。因為契經中說，如果有多聞的聖弟子，對於苦聖諦如實地見知，乃至那時，這位聖弟子，無常計常的想心見倒都已經永遠斷除了，乃至廣說。所以知道想心只是取見倒相應的力量而生起，是顛倒而不是其他的。然而聖者有時會暫時迷亂，倉促地對於境界生起欲貪，就像對於旋轉的火輪畫出的藥叉感到迷亂一樣。如果這樣，為什麼尊者慶喜告訴尊者辯自在說：
因為有想亂倒，所以你的心
【English Translation】 English version: It transforms from the two gates. 'Is me' belongs to me. If another view considers 'by me' as 'my view,' then it should also be separate. Why are the remaining confusions not the essence of inversion? To possess three causes, surpassing others, is required to become inversion. The three causes mentioned refer to: being invariably inverted, due to speculation and inference, and due to false augmentation. It is argued that clinging to precepts and prohibitions is not invariably inverted because it takes a little purity as its condition. Annihilationism and heresy are not false augmentations because they have no gate to transform from. The remaining afflictions cannot be inferred and are not of the nature of view. Because possessing these three causes, surpassing others, is required to become inversion, therefore the remaining confusions are not the essence of inversion. If so, why do the sutras say that regarding impermanent things as permanent, having thought, mind, and view are all inversions? It is the same for suffering, impurity, and non-self. In principle, it should be known that only 'view' is inversion. Thought and mind, following 'view,' are also established as the name of inversion because they correspond to 'view' and have the same behavior. If so, why not say that feeling, etc., are also inversions? Because they are not universally recognized as inversions in the world. What is said about the inversions of mind and thought is universally recognized in the world, but feeling, etc., are not, so the sutras do not mention them. Such inversions have already been cut off by the Stream-enterer because the view and the dharmas associated with the view are all cut off by the view. Some other schools say that there are twelve types of inversions, that is, in the inversion of regarding impermanent things as permanent, there are three inversions of thought, mind, and view, and so on, up to the inversion of regarding non-self as self. Among them, eight can only be cut off by view, and four can be cut off by both view and cultivation, referring to pleasure, purity, thought, and mind. If it is said that it is not so, a non-desire realm saint who has left pleasure and purity, would they generate desire and greed? The Vibhasha masters do not accept this view. If pleasure, purity, thought, and mind are present, then it is admitted that the saint has the inversion of pleasure and purity. Saints also generate sentient being thought and mind, so it should also be admitted that there is self-inversion. Because for women, etc., and for oneself, without sentient being thought and mind, desire and greed will not arise. Because the sutras say that if there are learned noble disciples who truly know the noble truth of suffering, then at that time, these noble disciples, the thought, mind, and view inversions of regarding impermanence as permanence have all been permanently cut off, and so on. Therefore, it is known that thought and mind only arise by taking the power of view inversion, it is inversion and not others. However, saints sometimes become temporarily confused and hastily generate desire and greed for the object, just like being confused by the yaksha drawn by the rotating fire wheel. If so, why did Venerable Ananda tell Venerable Deva:
Because there is thought confusion and inversion, therefore your mind
燋熱 遠離彼想已 貪息心便凈
故有餘師復作是說。八想心倒學未全斷。如是八種纏。由如實見知聖諦方得永斷。離此無餘永斷方便。故此所說不違彼經。為唯見隨眠有多差別。為余亦有。慢亦有。云何。頌曰。
慢七九從三 皆通見修斷 聖如殺纏等 有修斷不行
論曰。且慢隨眠差別有七。一慢二過慢三慢過慢四我慢五增上慢六卑慢七邪慢。令心高舉總立慢名。行轉不同故分七種。於劣于等如其次第謂己為勝謂己為等令心高舉總說為慢。于等於勝如其次第謂勝謂等總名過慢。于勝謂勝名慢過慢。於五取蘊執我我所令心高舉名為我慢。于未證得殊勝德中謂已證得名增上慢。于多分勝謂己少劣名為卑慢。于無德中謂己有德名為邪慢。然本論說慢類有九。一我勝慢類。二我等慢類。三我劣慢類。四有勝我慢類。五有等我慢類。六有劣我慢類。七無勝我慢類。八無等我慢類。九無劣我慢類。如是九種從前七慢三中離出。從三者何。謂從前慢過慢卑慢。如是三慢若依見生行。次有殊成三三類。初三如次即過慢慢卑慢。中三如次即卑慢慢過慢。后三如次即慢過慢卑慢。于多分勝謂己少劣卑慢可成。有高處故。無劣我慢高處是何。謂于如是自所愛樂勝有情聚雖於己身知極下劣而自尊重。如是且依發
智論釋。依品類足釋慢類者。且我勝慢從三慢出。謂慢過慢慢過慢三。由觀劣等勝境別故。如是七慢何所斷耶。一切皆通見修所斷。諸修所斷聖未斷時為可現行。此不決定。謂有修所斷。而聖定不行。如殺生纏是修所斷。而諸聖者必不現行。殺生纏者。顯由此惑發起故思斷眾生命。等言為顯盜淫誑纏無有愛全有愛一分。無有名何法。謂三界無常於此貪求名無有愛。有愛一分謂愿當爲藹羅筏拏大龍王等。此諸纏愛一切皆緣修所斷故唯修所斷。已說慢類等。有是修所斷。何緣聖者未斷不起。頌曰。
慢類等我慢 惡作中不善 聖者而不起 見疑所增故
論曰。等言為顯殺等諸纏無有愛全有愛一分。此慢類等我慢惡悔。是見及疑親所增長。雖修所斷而由見疑背已折故。聖不能起。謂慢類我慢有身見所增。殺生等纏邪見所增。諸無有愛斷見所增。有愛一分常見所增。不善惡作是疑所增。故聖身中皆定不起。九十八隨眠中幾是遍行幾非遍行。頌曰。
見苦集所斷 諸見疑相應 及不共無明 遍行自界地 于中除二見 餘九能上緣 除得余隨行 亦是遍行攝
論曰。唯見苦集所斷見疑及彼相應不共無明力。能遍行自界地五部故。此十一皆得遍行名。謂七見二疑二無明十一。如是十一于自
【現代漢語翻譯】 現代漢語譯本： 《智度論》的解釋。根據《品類足論》解釋『慢』這一類，首先，『我勝慢』從三種『慢』產生，即『慢』、『過慢』、『慢過慢』這三種。這是由於觀察到不如自己、與自己相等、勝過自己的境界不同而產生的。那麼，這七種『慢』是由什麼斷除的呢？一切『慢』都通於見道所斷和修道所斷。那些修道所斷的煩惱，在聖者沒有斷除的時候，是否一定會現行呢？這不一定。也就是說，有些是修道所斷的，但聖者一定不會去做的。例如，殺生纏是修道所斷的，但所有聖者絕對不會現行殺生。『殺生纏』，是指由於這種迷惑而發起想要斷絕眾生命的行為。『等』字是爲了表明偷盜、邪淫、虛誑這些『纏』，以及無有愛、全有愛、部分有愛的情況。什麼是『無有愛』呢？是指對於三界無常的事物，還貪求不捨，這稱為『無有愛』。『有愛一分』是指希望將來成為像藹羅筏拏（Airāvaṇa）大龍王等等。這些『纏』和『愛』，一切都是緣于修道所斷的，所以僅僅是修道所斷。 已經說了『慢』這一類等等。有些是修道所斷的，為什麼聖者沒有斷除的時候不會生起呢？頌文說： 『慢類等我慢，惡作中不善，聖者而不起，見疑所增故。』 論述說：『等』字是爲了表明殺生等諸『纏』，以及無有愛、全有愛、部分有愛的情況。這些『慢』類、『我慢』、『惡作』（悔），是見惑和疑惑親近增長的結果。雖然是修道所斷的，但由於見惑和疑惑已經背離並被折伏，所以聖者不會生起。也就是說，『慢』類和『我慢』是由有身見所增長的，殺生等『纏』是由邪見所增長的，諸『無有愛』是由斷見所增長的，『有愛一分』是由常見所增長的，不善的『惡作』（悔）是由疑見所增長的。因此，在聖者的身心中，這些煩惱一定不會生起。九十八種隨眠中，有多少是遍行的，有多少是非遍行的呢？頌文說： 『見苦集所斷，諸見疑相應，及不共無明，遍行自界地，于中除二見，餘九能上緣，除得余隨行，亦是遍行攝。』 論述說：只有見苦諦和見集諦所斷的見惑、疑惑以及與它們相應的『不共無明』的力量，才能普遍地在自界地五部中執行，因此這十一種都得到『遍行』的名稱。即七種見、兩種疑、兩種無明，共十一種。這十一種在各自的
【English Translation】 English version: Explanation from the Mahāprajñāpāramitopadeśa (Great Wisdom Treatise). According to the Dhatukaya (Treatise on Elements), regarding the category of 'conceit', firstly, 'superiority conceit' arises from three types of 'conceit', namely 'conceit' (māna), 'excessive conceit' (atimāna), and 'conceit beyond conceit' (mānātimāna). This is due to observing different realms: those inferior to oneself, equal to oneself, and superior to oneself. So, by what are these seven types of 'conceit' eliminated? All 'conceit' is connected to what is eliminated by the path of seeing and the path of cultivation. Regarding those afflictions eliminated by the path of cultivation, when a sage has not yet eliminated them, will they necessarily manifest? This is not certain. That is to say, some are eliminated by the path of cultivation, but sages will definitely not engage in them. For example, the entanglement of killing is eliminated by the path of cultivation, but all sages will certainly not manifest killing. 'Entanglement of killing' refers to the act of initiating the desire to cut off the lives of beings due to this delusion. The word 'etc.' is to indicate the entanglements of stealing, sexual misconduct, and lying, as well as the situations of no-love, complete-love, and partial-love. What is 'no-love'? It refers to clinging to and craving for the impermanent things of the three realms, which is called 'no-love'. 'Partial-love' refers to wishing to become like the great dragon king Airāvaṇa (the elephant mount of Indra), etc. These entanglements and love are all due to being eliminated by the path of cultivation, so they are only eliminated by the path of cultivation. Having spoken about the category of 'conceit', etc. Some are eliminated by the path of cultivation, why do they not arise when sages have not eliminated them? The verse says: 'Conceit category, such as I-conceit, unwholesome regret, sages do not arise, because of increase by views and doubt.' The treatise says: The word 'etc.' is to indicate the entanglements of killing, etc., as well as the situations of no-love, complete-love, and partial-love. These categories of 'conceit', 'I-conceit', and 'regret' (remorse) are the result of close increase by wrong views and doubt. Although they are eliminated by the path of cultivation, because wrong views and doubt have already been turned away from and subdued, sages do not arise. That is to say, the category of 'conceit' and 'I-conceit' are increased by the view of a self (satkayadrishti), the entanglements of killing, etc., are increased by wrong views, all 'no-love' is increased by annihilationist views, 'partial-love' is increased by eternalist views, and unwholesome 'regret' (remorse) is increased by doubt. Therefore, in the bodies and minds of sages, these afflictions will definitely not arise. Among the ninety-eight latent tendencies (anusaya), how many are pervasive (sarvatraga), and how many are non-pervasive? The verse says: 'Views eliminated by suffering and origination, all views corresponding to doubt, and non-common ignorance, pervasive in their own realm and ground, among them, excluding two views, the remaining nine can ascend, excluding attainment, the remaining accompanying, are also included in pervasive.' The treatise says: Only the power of the views and doubts eliminated by seeing the truth of suffering and the truth of origination, and the 'non-common ignorance' (avidya) corresponding to them, can universally operate in the five parts of their own realm and ground, therefore these eleven all obtain the name 'pervasive'. That is, seven views, two doubts, and two ignorances, a total of eleven. These eleven in their own
界地五部諸法遍緣。隨眠為因遍生五部染法。依此三義立遍行名。此中所言遍緣五部。為約漸次。為約頓緣。若漸次緣余亦應遍。若頓緣者誰復普于欲界諸法頓計為勝能得清凈或世間因。不說頓緣自界地一切。然說有力能頓緣五部。雖爾遍行亦非唯此。以於是處有我見行。是處必應起我愛慢。若於是處凈勝見行。是處必應希求高舉。是則愛慢應亦遍行。若爾頓緣見修斷故。應言此二何所斷耶。應言修所斷。雜緣境故。或應見所斷。見力引故。毗婆沙師作如是說。此二煩惱自相非共。無頓緣力故非遍行。是故遍行唯此十一。余非。準此不說自成。於十一中除身邊見。所餘九種亦能上緣。上言正明上界上地。兼顯無有緣下隨眠。此九雖能通緣自上。然理無有自上頓緣。于緣上中且約界說。或唯緣一或二合緣。故本論言。有諸隨眠是欲界系緣色界系。有諸隨眠是欲界系緣無色界系。有諸隨眠是欲界系緣色無色界系。有諸隨眠是色界系緣無色界系。約地分別準界應思。生在欲界若緣大梵起有情見。或起常見。如何身邊見不緣上界地。不執彼為我我所故。邊見必由身見起故。若爾計彼為有情常是何見攝。對法者言。此二非見是邪智攝。何緣所餘緣彼是見。此亦緣彼而非見耶。以宗為量故作是說。為遍行體唯是隨眠。不爾。云何並
【現代漢語翻譯】 現代漢語譯本： 『界地五部諸法遍緣』（五部：指欲界、色界、無色界、見道、修道五部諸法，遍緣：指普遍地緣取）。隨眠（煩惱的潛在形式）作為原因，普遍產生五部染污之法。依據這三種含義，建立了『遍行』這個名稱。這裡所說的『遍緣五部』，是按照漸次緣取，還是頓然緣取？如果是漸次緣取，那麼其餘的也應該普遍緣取。如果是頓然緣取，那麼誰又能普遍地將欲界諸法頓然執著為殊勝，從而獲得清凈或世間之因呢？經中沒有說頓然緣取自界地的一切，而是說有能力頓然緣取五部。即使這樣，遍行也不僅僅只有這些。因為在有我見行（執著于自我的行為）的地方，必定會生起我愛慢（對自我的愛和驕傲）。如果在有清凈殊勝見行的地方，必定會希望高舉自己。那麼，愛和慢也應該屬於遍行。如果是這樣，頓然緣取見道和修道所斷的煩惱，那麼應該說這兩種煩惱是由什麼斷除的呢？應該說是修道所斷，因為它們雜亂地緣取境界。或者應該說是見道所斷，因為它們是由見的力量所引導。毗婆沙師（佛教論師）這樣說：這兩種煩惱的自相不是共同的，沒有頓然緣取的力量，所以不屬於遍行。因此，遍行只有這十一種，其餘的不是。按照這個標準，不說自明。在這十一種中，除了身邊見（執著于身體為我）之外，其餘的九種也能緣取上界。『上』字明確指明上界上地，也顯示沒有緣取地獄隨眠的情況。這九種雖然能夠普遍緣取自身以上，但道理上沒有自身以上頓然緣取的情況。對於緣取上界的情況，且按照界來說，或者只緣取一個，或者兩個合起來緣取。所以本論說：『有些隨眠是欲界所繫，緣取欲界所繫。有些隨眠是欲界所繫，緣取無色界所繫。有些隨眠是欲界所繫，緣取色界和無色界所繫。有些隨眠是色界所繫，緣取無色界所繫。』按照地來分別，參照界的情況來思考。生在欲界，如果緣取大梵天而生起有情見，或者生起常見，為什麼身邊見不緣取上界地呢？因為不執著他們為我或我所。邊見必定由身見而生起。如果是這樣，執著他們為有情常，屬於什麼見所攝？對法者說：這兩種不是見，而是邪智所攝。為什麼其餘的緣取他們是見，而這兩種緣取他們卻不是見呢？因為以宗義為標準，所以這樣說。遍行的本體僅僅是隨眠嗎？不是。為什麼呢？並
【English Translation】 English version: 'The dharmas of the five categories of realms and grounds are universally conditioned.' (Five categories: referring to the dharmas of the desire realm, form realm, formless realm, the path of seeing, and the path of cultivation. Universally conditioned: referring to universally grasping). Latent tendencies (potential forms of afflictions) as the cause, universally generate the defiled dharmas of the five categories. Based on these three meanings, the name 'universal conduct' is established. Here, the saying 'universally conditioning the five categories,' is it according to gradual conditioning, or sudden conditioning? If it is gradual conditioning, then the rest should also be universally conditioned. If it is sudden conditioning, then who can universally cling to the dharmas of the desire realm as superior, thereby obtaining purity or the cause of the world? The sutra does not say sudden conditioning of everything in one's own realm and ground, but says there is the ability to suddenly condition the five categories. Even so, universal conduct is not only these. Because where there is the conduct of self-view (clinging to self), there will surely arise self-love and pride (love and pride towards oneself). If in a place there is the conduct of pure and superior views, there will surely be the desire to exalt oneself. Then, love and pride should also belong to universal conduct. If so, suddenly conditioning the afflictions severed by the path of seeing and the path of cultivation, then what should be said to sever these two afflictions? It should be said that they are severed by the path of cultivation, because they confusedly condition objects. Or it should be said that they are severed by the path of seeing, because they are guided by the power of view. The Vaibhashika masters (Buddhist scholars) say: The self-characteristics of these two afflictions are not common, and they do not have the power of sudden conditioning, so they do not belong to universal conduct. Therefore, universal conduct is only these eleven, and the rest are not. According to this standard, it is self-evident without saying. Among these eleven, except for the view of clinging to the body (clinging to the body as self), the remaining nine can also condition the upper realms. The word 'upper' clearly indicates the upper realms and grounds, and also shows that there is no conditioning of the latent tendencies of the lower realms. Although these nine can universally condition above themselves, there is no reason for sudden conditioning above oneself. Regarding the conditioning of the upper realms, it is discussed according to the realms, either conditioning only one, or two combined. Therefore, the treatise says: 'Some latent tendencies are bound to the desire realm, conditioning what is bound to the desire realm. Some latent tendencies are bound to the desire realm, conditioning what is bound to the formless realm. Some latent tendencies are bound to the desire realm, conditioning what is bound to the form and formless realms. Some latent tendencies are bound to the form realm, conditioning what is bound to the formless realm.' Separating according to the grounds, think according to the situation of the realms. Born in the desire realm, if one conditions the Great Brahma and gives rise to the view of sentient beings, or gives rise to the eternal view, why does the view of clinging to the body not condition the upper realms and grounds? Because they do not cling to them as self or what belongs to self. The extreme view must arise from the view of clinging to the body. If so, clinging to them as eternal sentient beings, what view does it belong to? The Abhidharma masters say: These two are not views, but are included in wrong knowledge. Why is it that the rest conditioning them are views, but these two conditioning them are not views? Because it is said according to the standard of doctrine. Is the substance of universal conduct only latent tendencies? No. Why?
隨行法。謂上所說十一隨眠並彼隨行皆遍行攝。然除彼得。非一果故。由此故有作是問言。諸遍行隨眠皆遍行因不。答言。於此應作四句。第一句者。謂未來世遍行隨眠。第二句者。謂過現世彼俱有法。第三第四如理應辯。九十八隨眠中。幾緣有漏。幾緣無漏。頌曰。
見滅道所斷 邪見疑相應 及不共無明 六能緣無漏 于中緣滅者 唯緣自地滅 緣道六九地 由別治相因 貪瞋慢二取 並非無漏緣 應離境非怨 靜凈勝性故
論曰。唯見滅道所斷邪見疑彼相應不共無明。各三成六。能緣無漏。余緣有漏準此自成。於此六中緣滅諦者。各以自地滅為所緣。滅互相望非因果故。謂欲界系三種隨眠。唯緣欲界諸行擇滅。乃至有頂三種隨眠。唯緣有頂諸行擇滅。緣道諦者緣六九地。謂欲界系三種隨眠。唯緣六地法智品道。若治欲界若能治余皆彼所緣。以類同故。色無色界八地各有三種隨眠。一一唯能通緣九地類智品道。若治自地若能治余皆彼所緣。以類同故。何故緣滅自地非余。緣道便通六九同類。以諸地道互相因故。雖法類品亦互相因。而類智品不治欲界。故類智品道非欲三所緣。法智品既能治色無色。應為彼八地各三所緣。非此皆能治色無色。苦集法智品非彼對治故。亦非全能治色
【現代漢語翻譯】 現代漢語譯本 隨行法：指的是上面所說的十一種隨眠以及它們的隨行法都屬於遍行所攝。然而，除了那些已經獲得（聖果）的人，因為它們不是單一果位的緣故。因此，才會有這樣的提問：『所有的遍行隨眠都是遍行因嗎？』回答是：『對此應該作四句分別。』第一句是指：未來的遍行隨眠。第二句是指：過去和現在的與它們相應的法。第三句和第四句應該根據道理來辨析。在九十八種隨眠中，有多少是緣于有漏的，有多少是緣于無漏的？頌文說：
『見滅道所斷的，邪見（錯誤的見解），疑（懷疑），以及與它們相應的，還有不共無明（獨特的愚昧），這六種能夠緣于無漏。其中，緣于滅諦的，只能緣于自己那一地的滅諦。緣于道諦的，能夠緣於六地或九地，因為它們通過不同的對治而相互關聯。貪（貪慾），瞋（嗔恨），慢（傲慢），二取（兩種執取），並非是無漏的緣。應該遠離（有漏的）境界，因為它們不是怨敵，而是寂靜、清凈和殊勝的自性。』
論述：只有見滅諦、見道諦所斷的邪見、疑，以及與它們相應的，還有不共無明，每種三個，總共六個，能夠緣于無漏。其餘的緣于有漏，可以依此類推。在這六種之中，緣于滅諦的，各自以自己那一地的滅諦作為所緣。滅諦之間互相觀望，不是因果關係。也就是說，欲界的這三種隨眠，只能緣于欲界諸行的擇滅。乃至有頂的三種隨眠，只能緣于有頂諸行的擇滅。緣于道諦的，能夠緣於六地或九地。也就是說，欲界的三種隨眠，只能緣於六地的法智品道。無論是對治欲界的，還是能夠對治其他的，都是它們所緣的，因為它們屬於同一類。色界和無色界的八地，每一地各有三種隨眠，每一種都能夠普遍地緣於九地的類智品道。無論是對治自己那一地的，還是能夠對治其他的，都是它們所緣的，因為它們屬於同一類。為什麼緣于滅諦只能是自己那一地的，而不是其他的？而緣于道諦卻能夠普遍地緣於六地或九地同類的呢？因為各個地的道互相為因的緣故。雖然法智品和類智品也互相為因，但是類智品不能對治欲界，所以類智品道不是欲界三種隨眠所緣的。法智品既然能夠對治色界和無色界，應該成為那八地各自三種隨眠所緣的。但並非所有這些都能對治色界和無色界，因為苦諦和集諦的法智品不是它們的對治，也不是完全能夠對治色界和無色界的。
【English Translation】 English version 'Following along with' refers to the eleven anusayas (latent tendencies) mentioned above, along with their associated mental factors, all of which are included within the category of paritrana (pervasive). However, this excludes those who have attained (the noble fruits), because they are not of a single fruition. Therefore, the question arises: 'Are all pervasive anusayas pervasive causes?' The answer is: 'Regarding this, four possibilities should be distinguished.' The first possibility refers to future pervasive anusayas. The second possibility refers to past and present dharmas that are concurrent with them. The third and fourth possibilities should be analyzed according to reason. Among the ninety-eight anusayas, how many are conditioned by samskrta (conditioned elements), and how many are conditioned by asamskrta (unconditioned elements)? The verse says:
'The anusayas severed by the paths of seeing nirvana (cessation) and the path, mithyadristi (wrong view), vicikitsa (doubt), their associated factors, and avidya (ignorance) that is not shared, these six can condition asamskrta. Among these, those that condition nirvana only condition the nirvana of their own realm. Those that condition the path condition six or nine realms, due to the mutual relationship of different antidotes. Raga (greed), dvesha (hatred), mana (pride), and the two kinds of grasping are not conditioned by asamskrta. One should abandon (conditioned) realms, because they are not enemies, but rather are of a peaceful, pure, and superior nature.'
Commentary: Only mithyadristi (wrong view) and vicikitsa (doubt) severed by the paths of seeing nirvana and the path, along with their associated factors, and avidya (ignorance) that is not shared, three of each, totaling six, can condition asamskrta. The remaining ones are conditioned by samskrta, which can be inferred accordingly. Among these six, those that condition nirvana each take the nirvana of their own realm as their object. Nirvanas do not have a cause-and-effect relationship with each other. That is to say, the three anusayas of the desire realm only condition the nirodha (cessation) of the dharmas of the desire realm. Similarly, the three anusayas of the peak of existence only condition the nirodha of the dharmas of the peak of existence. Those that condition the path condition six or nine realms. That is to say, the three anusayas of the desire realm only condition the dharmajnanakshanti (the patient acceptance of the knowledge of dharma) of the six realms. Whether it cures the desire realm or can cure others, it is what they condition, because they are of the same category. The eight realms of the form and formless realms each have three anusayas, and each one can universally condition the anvayajnanakshanti (the patient acceptance of the knowledge of inference) of the nine realms. Whether it cures its own realm or can cure others, it is what they condition, because they are of the same category. Why does conditioning nirvana only occur in one's own realm and not others, while conditioning the path can universally occur in six or nine realms of the same category? Because the paths of each realm are mutually causal. Although dharmajnanakshanti and anvayajnanakshanti are also mutually causal, anvayajnanakshanti does not cure the desire realm, so the path of anvayajnanakshanti is not conditioned by the three anusayas of the desire realm. Since dharmajnanakshanti can cure the form and formless realms, it should be conditioned by the three anusayas of each of those eight realms. However, not all of these can cure the form and formless realms, because the dharmajnanakshanti of duhkha (suffering) and samudaya (arising) are not their antidotes, nor are they completely able to cure the form.
無色。不能治彼見所斷故。二初無故。非彼所緣。即由此因顯遍行惑有緣苦集諸地無遮。境互為緣因。非能對治故。何緣貪瞋慢戒禁取見取見。無漏斷非無漏緣。以貪隨眠應舍離故。若緣無漏便非過失。如善法欲不應舍離。緣怨害事起瞋隨眠。滅道非怨故非瞋境。緣粗動事起慢隨眠。滅道寂靜故非慢境。于非凈法執為凈因名戒禁取。滅道真凈故不應為戒禁取境。于非勝法執為最勝名為見取。滅道真勝故亦不應為見取境。是故貪等不緣無漏。九十八隨眠中。幾由所緣故隨增。幾由相應故隨增。頌曰。
未斷遍隨眠 于自地一切 非遍於自部 所緣故隨增 非無漏上緣 無攝有違故 隨於相應法 相應故隨增
論曰。遍行隨眠。普于自地五部諸法所緣隨增。以能遍緣自地法故。所餘五部非遍隨眠。所緣隨增唯于自部。唯以自部為所緣故。此據總說。別分別者。六無漏緣九上緣惑于所緣境無隨增義。所以者何。無漏上境非所攝受及相違故。謂若有法為此地中身見及愛攝為己有。可有為此身見愛地中所有隨眠所緣隨增理。如衣潤濕埃塵隨住。非諸無漏及上地法為諸下身見愛攝為己有故緣彼下惑非所緣隨增。住下地心求上地等。是善法欲非謂隨眠。聖道涅槃及上地法與能緣彼下惑相違故。彼二亦無所緣
【現代漢語翻譯】 現代漢語譯本： 『無色』（Arupa，指無色界），不能對治『見所斷』（見道所斷的煩惱），因為它們沒有對治的力量。其次，『無』（指無所有處定）沒有『初』（指初禪）的原因，因為它不是初禪的所緣。由此原因可以明顯看出，『遍行惑』（Sarvatraga-klesha，指遍行煩惱）緣于『苦集』（苦諦和集諦）諸地的法，沒有遮障，因為它們互相為緣，作為原因，但不能互相作為對治。為什麼『貪』（Lobha，指貪慾）、『瞋』（Dvesha，指嗔恚）、『慢』（Mana，指我慢）、『戒禁取』（Shila-vrata-paramarsa，指執取不正戒律和苦行的邪見）、『見取』（Drishti-paramarsa，指執取自己錯誤的見解為最殊勝的邪見）這些煩惱，不能被『無漏』（Anasrava，指無漏智）斷除，也不能以無漏為緣呢？因為『貪隨眠』（Lobha-anusaya，指貪的隨眠）應該被捨棄。如果以無漏為緣，那就不是過失了，就像『善法欲』（Kushala-dharma-chanda，指對於善法的意欲）不應該被捨棄一樣。緣于怨恨損害之事，會生起『瞋隨眠』。『滅』（Nirodha，指滅諦）和『道』（Marga，指道諦）不是怨恨，所以不是嗔恚的境界。緣于粗糙動盪之事，會生起『慢隨眠』。『滅』和『道』寂靜，所以不是我慢的境界。對於非清凈的法，執著為清凈的原因，名為『戒禁取』。『滅』和『道』是真正的清凈，所以不應該作為戒禁取的境界。對於非殊勝的法，執著為最殊勝，名為『見取』。『滅』和『道』是真正的殊勝，所以也不應該作為見取的境界。因此，貪等煩惱不緣于無漏。 在九十八種隨眠中，有多少是由所緣而隨之增長，有多少是由相應而隨之增長？ 頌曰： 未斷遍隨眠 于自地一切 非遍於自部 所緣故隨增 非無漏上緣 無攝有違故 隨於相應法 相應故隨增 論曰： 『遍行隨眠』普遍地對於自地五部諸法，由所緣而隨之增長，因為它能夠普遍地緣于自地的法。其餘五部的『非遍隨眠』，由所緣而隨之增長，僅僅在自己的部類中，因為僅僅以自己的部類作為所緣。這是總的來說。如果分別來說，六種無漏的緣和九種上地的緣，在所緣的境界上沒有隨之增長的意義。為什麼呢？因為無漏和上地的境界不是所攝受的，並且是相互違背的。如果有一個法，被此地中的『身見』（Satkayadrishti，指有身見）和『愛』（Trishna，指愛慾）攝取為己有，才有可能為此身見和愛地中所有的隨眠由所緣而隨之增長的道理，就像衣服潤濕了，灰塵就會隨之附著一樣。但是，諸無漏法和上地法，不是被諸下地的身見和愛攝取為己有的，所以緣於它們的下地煩惱，不是由所緣而隨之增長。住在下地的心，尋求上地等，這是善法欲，不是隨眠。聖道、涅槃以及上地法，與能緣它們的下地煩惱是相互違背的，所以它們二者也沒有所緣。
【English Translation】 English version: 'Arupa' (formless realms) cannot counteract 'Ditthi-pahatabba' (defilements abandoned by seeing), because they do not have the power to counteract them. Secondly, 'non-existence' (the state of no-thingness) does not have the cause of 'initial' (the first Dhyana), because it is not the object of the first Dhyana. From this cause, it can be clearly seen that 'Sarvatraga-klesha' (pervasive defilements) are related to the 'Dukkha-samudaya' (suffering and its origin) of all the grounds, without obstruction, because they are mutually related as causes, but cannot mutually act as counteractions. Why can't 'Lobha' (greed), 'Dvesha' (hatred), 'Mana' (pride), 'Shila-vrata-paramarsa' (clinging to wrong precepts and vows), 'Drishti-paramarsa' (clinging to one's own wrong views as the most superior) be cut off by 'Anasrava' (undefiled wisdom), nor can they take the undefiled as their object? Because 'Lobha-anusaya' (the latent tendency of greed) should be abandoned. If it takes the undefiled as its object, then it is not a fault, just as 'Kushala-dharma-chanda' (desire for wholesome dharmas) should not be abandoned. The 'Dvesha-anusaya' (latent tendency of hatred) arises from things of resentment and harm. 'Nirodha' (cessation) and 'Marga' (the path) are not resentment, so they are not the object of hatred. The 'Mana-anusaya' (latent tendency of pride) arises from coarse and agitated things. 'Nirodha' and 'Marga' are tranquil, so they are not the object of pride. To cling to non-pure dharmas as the cause of purity is called 'Shila-vrata-paramarsa'. 'Nirodha' and 'Marga' are truly pure, so they should not be the object of 'Shila-vrata-paramarsa'. To cling to non-superior dharmas as the most superior is called 'Drishti-paramarsa'. 'Nirodha' and 'Marga' are truly superior, so they should not be the object of 'Drishti-paramarsa' either. Therefore, greed and other defilements do not take the undefiled as their object. Among the ninety-eight latent tendencies, how many increase due to the object, and how many increase due to association? Verse: The pervasive latent tendencies, which have not been cut off, increase in all of their own ground. The non-pervasive ones, only in their own category, increase due to the object. Not the undefiled or higher objects, because there is no inclusion and there is contradiction. According to the associated dharmas, they increase due to association. Treatise: The 'Sarvatraga-anusaya' (pervasive latent tendencies) universally increase due to the object in the five categories of dharmas in their own ground, because they can universally take the dharmas of their own ground as their object. The remaining five categories of 'non-pervasive latent tendencies' increase due to the object only in their own category, because they only take their own category as their object. This is in general terms. If we analyze separately, the six undefiled objects and the nine higher objects have no meaning of increasing due to the object. Why? Because the undefiled and higher realms are not included and are contradictory. If there is a dharma that is taken as one's own by 'Satkayadrishti' (view of self) and 'Trishna' (craving) in this ground, then it is possible for all the latent tendencies in this ground of view of self and craving to increase due to the object, just as when clothes are wet, dust will adhere to them. However, the undefiled dharmas and the higher ground dharmas are not taken as one's own by the view of self and craving of the lower grounds, so the lower ground defilements that are related to them do not increase due to the object. The mind dwelling in the lower ground, seeking the higher ground, etc., is the desire for wholesome dharmas, not latent tendencies. The holy path, Nirvana, and the higher ground dharmas are contradictory to the lower ground defilements that are related to them, so neither of them has an object.
隨增理。如於炎石足不隨住。有說。隨眠是隨順義。非無漏上境順。諸下隨眠故。雖是所緣而無隨增理。如風病者服乾澀藥病者于藥非所隨增。已約所緣辯隨增義。今次應辯相應隨增。謂隨何隨眠于自相應法由相應故於彼隨增。諸說隨增。謂至未斷故。初頌首標未斷言。頗有隨眠不緣無漏不緣上界而彼隨增但于相應非所緣不。有。謂緣上地諸遍行隨眠。九十八隨眠中幾不善幾無記。頌曰。
上二界隨眠 及欲身邊見 彼俱癡無記 此余皆不善
論曰。色無色界一切隨眠唯無記性。以染污法若是不善有苦異熟。苦異熟果上二界無。他逼惱因彼定無故。身邊二見及相應癡欲界系者亦無記性。所以者何。此與施等不相違故。為我當樂現在勤修施戒等故。執斷邊見能順解脫。故世尊說。于諸外道諸見趣中此見最勝。謂我不有我所亦不有。我當不有我所當不有。又此二見迷自事故。非欲逼害他有情故。若爾貪求天上快樂及起我慢例亦應然。先軌範師作如是說。俱生身見是無記性。如禽獸等身見現行。若分別生是不善性。余欲界系一切隨眠與上相違皆不善性。于上所說不善惑中。幾是不善根。幾非不善根。頌曰。
不善根欲界 貪瞋不善癡
論曰。唯欲界系一切貪瞋及不善癡不善根攝。如其次第世尊
【現代漢語翻譯】 現代漢語譯本： 隨增理：例如，如果腳踩在燒熱的石頭上，不會一直停留在上面。有人說，『隨眠』是『隨順』的意思，不是說它會順應無漏法和上界。因為那些下部的隨眠是這樣。雖然隨眠是所緣境，但沒有隨增的道理。就像患有風病的人服用乾燥澀味的藥物，病人對於藥物並非隨增。以上是從所緣境的角度辨析隨增的意義。接下來應該辨析相應隨增。就是說，隨著哪個隨眠，由於相應的緣故，它就會在與自己相應的法上隨增。那些說『隨增』的人，是指隨眠達到未斷的狀態。所以最初的偈頌首先標明『未斷』二字。有沒有這樣的隨眠，它不緣無漏法，也不緣上界，但它會隨增，只是在相應的法上，而不是在所緣境上？有。就是那些緣上地諸遍行隨眠。在九十八種隨眠中，有多少是不善的，有多少是無記的？偈頌說： 『上二界隨眠，及欲身邊見，彼俱癡無記，此余皆不善。』 論曰：色界和無色界的一切隨眠都是無記性的。因為染污法如果是不善的，就會有痛苦的異熟果報。而上二界沒有痛苦的異熟果報，因為那裡沒有他人的逼惱。身邊二見（薩迦耶見（認為五蘊和合的身體是『我』的錯誤見解）和邊見（執著于斷見或常見的極端見解））以及與它們相應的愚癡，如果是欲界系的，也是無記性的。為什麼呢？因為這與佈施等善行不相違背。爲了『我』應當快樂，現在勤修佈施、持戒等善行。執著于斷見和邊見，能夠順應解脫。所以世尊說：『在各種外道的見解中，這種見解是最殊勝的。』就是『我沒有，我的東西也沒有；我將來沒有，我的東西將來也沒有。』而且這兩種見解迷惑于自身，而不是想要逼迫、傷害其他有情。如果這樣，那麼貪求天上快樂以及生起我慢，是否也應該如此呢？先前的軌範師是這樣說的：俱生的身見是無記性的，就像禽獸等的身見現行一樣。如果是分別產生的，就是不善的。其餘欲界系的一切隨眠，與上面所說的相反，都是不善的。在上面所說的不善惑中，有多少是不善根，有多少不是不善根？偈頌說： 『不善根欲界，貪瞋不善癡。』 論曰：只有欲界系的一切貪、嗔以及不善的愚癡，才屬於不善根。如其次第，世尊
【English Translation】 English version: The principle of 'following increase': For example, if a foot steps on a hot stone, it will not stay there continuously. Some say that 'anusaya' (隨眠) means 'following accordingly,' not that it accords with the unconditioned (無漏法) and the upper realms. This is because those lower anusayas are like that. Although anusaya is an object of perception, there is no principle of 'following increase.' It's like a person with a wind disease taking dry and astringent medicine; the patient does not 'follow increase' with respect to the medicine. The above is an analysis of the meaning of 'following increase' from the perspective of the object of perception. Next, we should analyze 'corresponding following increase.' That is to say, with whichever anusaya, due to the cause of correspondence, it will 'follow increase' in the dharma corresponding to itself. Those who say 'following increase' mean that the anusaya reaches the state of being 'not yet severed.' Therefore, the initial verse first marks the words 'not yet severed.' Is there such an anusaya that does not perceive the unconditioned, nor the upper realms, but it will 'follow increase,' only in the corresponding dharma, and not in the object of perception? Yes. These are the pervasive anusayas that perceive the upper grounds. Among the ninety-eight anusayas, how many are unwholesome, and how many are indeterminate? The verse says: 'Anusayas of the upper two realms, and the view of self and extreme in the desire realm, these together with ignorance are indeterminate, the rest are all unwholesome.' Treatise says: All anusayas of the form realm (色界) and formless realm (無色界) are only of an indeterminate nature. Because if a defiled dharma is unwholesome, it will have a painful result of maturation. But the upper two realms do not have painful results of maturation, because there is no oppression from others there. The two views of self (薩迦耶見, Sakkāya-diṭṭhi, the false view that the aggregates are 'I') and extreme (邊見, antagrahadṛṣṭi, clinging to the extreme views of eternalism or annihilationism), and the ignorance corresponding to them, if they are of the desire realm (欲界), are also indeterminate. Why? Because this does not contradict giving and other virtuous actions. For the sake of 'I' should be happy, now diligently cultivate giving, precepts, and other virtuous actions. Clinging to the views of annihilationism and eternalism can accord with liberation. Therefore, the World-Honored One said: 'Among the views of various external paths, this view is the most excellent.' That is, 'I do not have, my things also do not have; I will not have in the future, my things will not have in the future.' Moreover, these two views are deluded about oneself, and do not intend to oppress or harm other sentient beings. If so, then should craving for heavenly pleasures and generating pride also be like this? The previous teacher said this: Innate view of self is indeterminate, just like the view of self manifested by birds and beasts. If it is produced by discrimination, it is unwholesome. All the remaining anusayas of the desire realm, contrary to what was said above, are all unwholesome. Among the unwholesome afflictions mentioned above, how many are unwholesome roots, and how many are not unwholesome roots? The verse says: 'Unwholesome roots in the desire realm, are greed, hatred, and unwholesome ignorance.' Treatise says: Only all the greed, hatred, and unwholesome ignorance of the desire realm belong to the unwholesome roots. In order, the World-Honored One
說為貪瞋癡三不善根。性唯不善煩惱為不善法根立不善根。余則不爾。所餘煩惱非不善根。義準已成。故頌不說。于上所說無記惑中。幾是無記根。幾非無記根。頌曰。
無記根有三 無記愛癡慧 非餘二高故 外方立四種 中愛見慢癡 三定皆癡故
論曰。迦濕彌羅國諸毗婆沙師說無記根亦有三種。謂諸無記愛癡慧三。下至異熟生亦無記根攝。何緣疑慢非無記根。疑二趣轉。慢高轉故。彼師謂疑二趣相轉。性動搖故不應立根。慢于所緣高舉相轉。異根法故亦不立根。為根必應堅住下轉。世間共了故彼非根。外方諸師立此有四。謂諸無記愛見慢癡。無記名中遮善惡故。何緣此四立無記根。以諸愚夫修上定者不過依託愛見慢三。此三皆依無明力轉。故立此四為無記根。諸契經中說十四無記事。彼亦是此無記攝耶。不爾。云何。彼經但約應舍置問立無記名。謂問記門總有四種。何等為四。頌曰。
應一向分別 反詰舍置記 如死生殊勝 我蘊一異等
論曰。且問四者。一應一向記。二應分別記。三應反詰記。四應舍置記。此四如次。如有問者。問死生勝我一異等。記有四者。謂答四問。若作是問。一切有情皆當死不。應一向記一切有情皆定當死。若作是問。一切死者皆當生不。應分
【現代漢語翻譯】 現代漢語譯本： 經文中說，貪、嗔、癡是三種不善之根。只有本性是不善的煩惱才能作為不善法的根，其他的則不是這樣。其餘的煩惱不是不善之根，這個道理已經很清楚了，所以頌文中沒有說。在上面所說的無記惑中，有多少是無記根？有多少不是無記根？頌文說：
『無記根有三，無記愛癡慧，非餘二高故，外方立四種，中愛見慢癡，三定皆癡故。』
論中說：迦濕彌羅國的各位毗婆沙師說，無記根也有三種，即各種無記的愛、癡、慧三種。下至異熟生也屬於無記根所攝。為什麼疑惑和驕慢不是無記根呢？因為疑惑是向兩個方向轉變的，驕慢是向上高舉的。那些論師認為，疑惑在兩種方向上相互轉變，性質動搖不定，所以不應該立為根。驕慢對於所緣境是高舉的姿態，與根的性質不同，所以也不立為根。作為根，必定應該是堅固、穩定、向下紮根的，這是世間普遍認可的，所以疑惑和驕慢不是根。外方的各位論師認為無記根有四種，即各種無記的愛、見、慢、癡。無記這個名稱是爲了遮止善和惡。為什麼這四種可以立為無記根呢？因為那些愚昧的人修習上等禪定時，離不開依託愛、見、慢這三種。這三種都是依靠無明的力量而運轉的，所以立這四種為無記根。各種契經中說到的十四種無記事，它們也屬於這種無記嗎？不是的。那是怎麼回事呢？那些經文只是根據應該捨棄、放置的問題而立為無記的名稱。所謂問記的門類總共有四種。是哪四種呢？頌文說：
『應一向分別，反詰舍置記，如死生殊勝，我蘊一異等。』
論中說：且說這四種問記：一是應該一向記的，二是應該分別記的，三是應該反詰記的，四是應該舍置記的。這四種依次對應于如有提問者問關於死亡和出生、殊勝、『我』與『蘊』的關係是否同一或相異等問題。關於『記』有四種，即回答四種問題。如果有人這樣問：一切有情都會死亡嗎？應該一向記：一切有情必定都會死亡。如果有人這樣問：一切死亡的有情都會轉生嗎？應該分別回答。
【English Translation】 English version: The Sutra says that greed, hatred, and delusion are the three unwholesome roots (three unwholesome origins). Only afflictions that are unwholesome in nature can be established as the root of unwholesome dharmas; others are not. The remaining afflictions are not unwholesome roots. This principle is already clear, so the verse does not mention it. Among the unspecified (avyākrta) confusions mentioned above, how many are unspecified roots, and how many are not unspecified roots? The verse says:
'There are three unspecified roots: unspecified attachment (rāga), delusion (moha), and ignorance (avidyā). Doubt (vicikitsa) and pride (māna) are not, because the latter two are elevated. Other schools establish four kinds: attachment, view (drsti), pride, and delusion. All three samādhis (tranquility meditation) are due to delusion.'
The Treatise says: The Vaibhāṣika masters of Kashmir say that there are also three kinds of unspecified roots: the various unspecified attachment, delusion, and ignorance. Even the result of maturation (vipāka-ja) is included in the unspecified roots. Why are doubt and pride not unspecified roots? Because doubt turns in two directions, and pride turns upward in an elevated manner. Those masters believe that doubt turns back and forth in two directions, and its nature is wavering, so it should not be established as a root. Pride has an elevated attitude toward its object, which is different from the nature of a root, so it is also not established as a root. To be a root, it must be firm, stable, and rooted downward, which is universally recognized in the world, so doubt and pride are not roots. Other schools establish four kinds of unspecified roots: the various unspecified attachment, view, pride, and delusion. The term 'unspecified' is used to exclude good and evil. Why can these four be established as unspecified roots? Because those foolish people who cultivate higher samādhis cannot do without relying on attachment, view, and pride. These three all operate based on the power of ignorance, so these four are established as unspecified roots. Do the fourteen unspecified matters mentioned in various sutras also belong to this kind of unspecified? No. What is the case then? Those sutras only establish the name 'unspecified' based on questions that should be abandoned or set aside. There are four categories of questions in total. What are these four? The verse says:
'One should answer directly, distinguish, counter-question, or set aside. Such as death and birth, superiority, the identity or difference of the 'I' and the aggregates (skandha).'
The Treatise says: Let's talk about these four kinds of questions: first, those that should be answered directly; second, those that should be answered by distinguishing; third, those that should be answered by counter-questioning; and fourth, those that should be set aside. These four correspond respectively to questions such as those who ask about death and birth, superiority, the relationship between the 'I' and the aggregates being the same or different. There are four kinds of 'answers', which are answering four kinds of questions. If someone asks: Will all sentient beings die? One should answer directly: All sentient beings will certainly die. If someone asks: Will all dead sentient beings be reborn? One should answer by distinguishing.
別記有煩惱者當生非余。若作是問。人為勝劣。應反詰記。為何所方。若言方天應記人劣。若言方下應記人勝。若作是問。蘊與有情為一為異。應舍置記。有情無實故一異性不成。如石女兒白黑等性。如何舍置而立記名。以記彼問言此不應記故。有作是說。彼第二問亦應一向記非一切當生。然問者言一切死者皆當生不。理應分別記彼所問。總答不成。雖令總知仍未解故。又作是說。彼第三問亦應一向記。人亦勝亦劣。所待異故如識果因。然彼問者一向為問。非一向記故應成分別記。但此應詰問意所方故此名為應反詰記。又作是說。彼第四問既全不記蘊與有情若異若一。云何名記。然彼所問理應舍置。記言應舍置。如何不名記。對法諸師作如是說。一向記者。若有問言世尊是如來應正等覺耶。所說法要是善說耶。諸弟子眾行妙行耶。色乃至識皆無常耶。苦乃至道善施設耶。應一向記契實義故。分別記者。若有直心請言。愿尊為我說法。應為分別。法有眾多。謂去來今。欲說何者。若言為我說過去法。應復分別。過去法中亦有眾多色乃至識。若請說色。應分別言。色中有三。善惡無記。若請說善應分別言。善中有七。謂離殺生廣說乃至離雜穢語。若彼復請說離殺生。應分別言。此有三種。謂無貪瞋癡三善根所發。若彼請說
【現代漢語翻譯】 現代漢語譯本 不要記述有煩惱的人一定會轉生到其他地方。如果有人這樣問：『人和天相比，誰更勝一籌？』應該反問他：『你指的是哪個方面？』如果他說的是天界，就應該記述人不如天。如果他說的是地獄，就應該記述人勝過其他。如果有人這樣問：『五蘊（蘊：構成人身的五種要素，即色、受、想、行、識）和有情（有情識的生命體）是一還是異？』應該捨棄不記述。因為有情沒有實體，所以一和異的性質都不能成立，就像石女的兒子不可能有白色或黑色的性質一樣。為什麼要捨棄不記述而說這是記述呢？因為這是記述了對那個問題的回答是『這個問題不應該被記述』。有人這樣說：『第二個問題也應該一概地記述為並非一切眾生都會轉生。』然而，如果提問者問：『所有死去的人都會轉生嗎？』理應分別地記述他所問的內容，總的回答是不成立的，即使讓他大致瞭解了，仍然沒有解決他的疑問。還有人這樣說：『第三個問題也應該一概地記述為，人既有勝的地方，也有劣的地方，因為所依據的標準不同，就像識是果，也是因一樣。』然而，提問者是針對一個方面提問，而不是針對所有方面提問，所以應該進行分別記述。但這應該詰問提問者所指的方面，所以這被稱為應該反詰記。還有人這樣說：『第四個問題既然完全不記述五蘊和有情是異還是同，怎麼能稱為記述呢？』然而，他所問的問題理應捨棄不記述，記述說『應該捨棄不記述』，怎麼能說這不是記述呢？對法論的諸位論師這樣說：『一概記述是指，如果有人問：『世尊（世尊：佛教對佛陀的尊稱）是如來（如來：佛的十號之一，意為「如實而來」）應正等覺（應正等覺：佛的智慧）嗎？』『所說的法確實是善說嗎？』『諸位弟子眾所行的是妙行嗎？』『色（色：物質現象）乃至識（識：精神意識）都是無常的嗎？』『苦（苦：痛苦）乃至道（道：解脫痛苦的道路）是善巧地施設的嗎？』應該一概地記述，因為這符合真實的意義。』分別記述是指，如果有人以正直的心請求說：『希望您為我說法。』應該為他分別解說，法有很多種，包括過去、現在、未來，你想聽哪一種？如果他說想聽過去法，應該進一步分別，過去法中也有很多種，包括色乃至識。如果他想聽色，應該分別說，色中有三種，善、惡、無記。如果他想聽善，應該分別說，善中有七種，即不殺生，廣而言之，乃至不雜穢語。如果他進一步請求說不殺生，應該分別說，這有三種，即無貪、無嗔、無癡三種善根所引發的。
【English Translation】 English version Do not record that those with afflictions will necessarily be reborn elsewhere. If one asks, 'Are humans superior or inferior?' one should counter-question, 'Compared to what?' If they say 'Compared to the heavens,' one should record that humans are inferior. If they say 'Compared to the lower realms,' one should record that humans are superior. If one asks, 'Are the Skandhas (Skandhas: The five aggregates that constitute a person: form, feeling, perception, mental formations, and consciousness) and sentient beings (sentient beings: beings with consciousness) the same or different?' one should set aside recording. Because sentient beings have no inherent existence, the nature of sameness or difference cannot be established, just like the white or black nature of a barren woman's son. How can setting aside recording be called recording? Because it records that the answer to that question is 'This question should not be recorded.' Some say, 'The second question should also be recorded uniformly as not all beings will be reborn.' However, if the questioner asks, 'Will all those who die be reborn?' one should record what they asked separately. A general answer is not valid, because even if they understand it generally, their doubts are not resolved. Others say, 'The third question should also be recorded uniformly as humans are both superior and inferior, because the basis of comparison is different, just like consciousness is both a result and a cause.' However, the questioner is asking about one aspect, not all aspects, so it should be recorded separately. But this should question the aspect the questioner is referring to, so it is called a counter-questioning record. Others say, 'Since the fourth question does not record whether the Skandhas and sentient beings are different or the same, how can it be called recording?' However, the question they asked should be set aside. Recording that 'it should be set aside' is still a record. The masters of Abhidharma (Abhidharma: Buddhist philosophical texts) say, 'Uniform recording is when someone asks, 'Is the World Honored One (World Honored One: a title for the Buddha) a Tathagata (Tathagata: 'one who has thus come' or 'one who has thus gone,' an epithet of the Buddha) Arhat (Arhat: a perfected being) Samyaksambuddha (Samyaksambuddha: a fully enlightened Buddha)?' 'Is the Dharma (Dharma: the teachings of the Buddha) well-spoken?' 'Do the Sangha (Sangha: the community of Buddhist practitioners) practice the sublime conduct?' 'Are form (form: material phenomena) and consciousness (consciousness: mental awareness) impermanent?' 'Are suffering (suffering: the inherent unsatisfactoriness of existence) and the path (path: the path to liberation from suffering) skillfully taught?' One should record uniformly because it accords with the true meaning.' Separate recording is when someone sincerely asks, 'Please teach me the Dharma.' One should explain separately, as there are many types of Dharma, including past, present, and future. Which one do you want to hear? If they say they want to hear about the past Dharma, one should further separate, as there are many types of past Dharma, including form and consciousness. If they want to hear about form, one should say that there are three types of form: wholesome, unwholesome, and neutral. If they want to hear about wholesome, one should say that there are seven types of wholesome, namely, abstaining from killing, and so on, up to abstaining from frivolous speech. If they further ask about abstaining from killing, one should say that there are three types, namely, those arising from the three wholesome roots of non-greed, non-hatred, and non-delusion.
無貪發者。應分別言。此復有二。謂表無表。欲說何者。反詰記者。若有諂心請言愿尊為我說法。應反詰彼。法有眾多欲說何者。不應分別。乃至令彼默然而住。或令自記無便求非。豈不二中都無有問唯有請說亦無有記唯反詰言欲說何者。如何此二成問記耶。如有請言為我說道。豈非問道。即由反詰記彼所問。豈非記道。若爾應俱是反詰記。不爾。問意直諂有殊。記有分別無分別故。舍置記者。若有問言。世為有邊為無邊等。此應舍置不應為說。今依契經辯問記相。如大眾部契經中言。苾芻當知。問記有四。何等為四。謂或有問應一向記。乃至有問但應舍置。云何有問應一向記。謂問諸行皆無常耶。此問名為應一向記。云何有問應分別記。謂若有問諸有故思造作業已為受何果。此問名為應分別記。云何有問應反詰記。謂若有問士夫想與我為一為異耶。應反詰言。汝依何我作如是問。若言依粗我。應記與想異。此問名為應反詰記。云何有問但應舍置。謂若有問。世為常無常亦常亦無常非常非無常。世為有邊無邊亦有邊亦無邊非有邊非無邊。如來死後為有非有亦有亦非有非有非非有。為命者即身。為命者異身。此問名為但應舍置。
說一切有部俱舍論卷第十九 大正藏第 29 冊 No. 1558 阿毗達磨俱
【現代漢語翻譯】 現代漢語譯本 對於沒有貪婪心的人，應該分別回答。這又分為兩種情況：有表業和無表業（表無表：佛教術語，指身語行為所表現出來的業，以及由此產生的潛在影響力）。你想聽哪一種？這是反問提問者。如果有人懷著諂媚之心，請求說：『請您為我說法。』應該反問他：『佛法眾多，你想聽哪一種？』不應該分別回答，直到讓他沉默不語，或者讓他自己意識到沒有道理而停止尋釁。難道這兩種情況中都沒有提問，只有請求說法，也沒有回答，只有反問『你想聽哪一種？』嗎？為什麼這兩種情況能算是提問和回答呢？如果有人請求說：『請您為我講說道理。』這難道不是提問嗎？通過反問來回答他的提問，難道不是回答道理嗎？如果這樣，那應該都算是反問回答。不是的，提問的意圖有直接和諂媚的區別，回答有分別和不分別的區別。對於應該捨棄的問題，如果有人問：『世界是有邊還是無邊？』等等，這些應該捨棄，不應該為他們解說。現在根據契經來辨別提問和回答的相狀。如大眾部（大眾部：佛教部派之一）的契經中所說：『比丘（苾芻：佛教出家男子）們，應當知道，提問和回答有四種。哪四種呢？即：有的問題應該直接回答，有的問題應該分別回答，有的問題應該反問回答，有的問題應該捨棄不答。』什麼樣的問題應該直接回答呢？比如問：『諸行（諸行：佛教術語，指一切有為法）都是無常的嗎？』這個問題就叫做應該直接回答。什麼樣的問題應該分別回答呢？比如問：『如果有人因為過去的思慮而造業，已經造作的業會受到什麼果報？』這個問題就叫做應該分別回答。什麼樣的問題應該反問回答呢？比如問：『士夫（士夫：佛教術語，指人）的想（想：佛教術語，指心理活動）和我是相同還是不同？』應該反問說：『你依據哪個我而作這樣的提問？』如果他說依據粗我（粗我：佛教術語，指凡夫執著的粗顯的我），就應該回答說想和我是不同的。這個問題就叫做應該反問回答。什麼樣的問題應該捨棄不答呢？比如問：『世界是常還是無常？是亦常亦無常，還是非常非無常？世界是有邊還是無邊？是亦有邊亦無邊，還是非有邊非無邊？如來（如來：佛的稱號之一）死後是有還是沒有？是亦有亦沒有，還是非有非沒有？是命者即身，還是命者異身？』這些問題就叫做應該捨棄不答。 《說一切有部俱舍論》第十九卷 大正藏第29冊 No. 1558 《阿毗達磨俱舍論》
【English Translation】 English version To those without greed, one should answer discriminately. This again has two aspects: manifest and unmanifest (表無表: refers to the karma expressed through physical and verbal actions, and the latent influence arising from it). Which do you wish to hear about? This is a counter-question to the inquirer. If someone with a flattering mind requests, 'Please, Venerable One, expound the Dharma for me,' one should counter-question them, 'The Dharma is vast; which aspect do you wish to hear about?' One should not answer indiscriminately, until they remain silent or realize their lack of reason and cease their fault-finding. Are there not, in these two cases, no questions, only requests for teachings, and no answers, only counter-questions asking 'Which do you wish to hear about?' How can these two be considered questions and answers? If someone requests, 'Please explain the principles to me,' is this not a question? By answering their question with a counter-question, is this not answering the principles? If so, then both should be considered counter-question answers. No, the intention of the question differs between directness and flattery, and the answer differs between discrimination and non-discrimination. For questions that should be abandoned, if someone asks, 'Is the world finite or infinite?' and so on, these should be abandoned and not explained to them. Now, based on the sutras, we will distinguish the characteristics of questions and answers. As the Mahasanghika (大眾部: one of the early Buddhist schools) sutra says, 'Bhikkhus (苾芻: a Buddhist monk), you should know that there are four types of questions and answers. What are the four? Namely, some questions should be answered directly, some should be answered discriminately, some should be answered with a counter-question, and some should be abandoned without an answer.' What kind of question should be answered directly? For example, asking, 'Are all phenomena (諸行: all conditioned things) impermanent?' This question is called one that should be answered directly. What kind of question should be answered discriminately? For example, asking, 'If someone creates karma due to past thoughts, what result will the karma they have created bring?' This question is called one that should be answered discriminately. What kind of question should be answered with a counter-question? For example, asking, 'Is the 'thought' (想: one of the five skandhas, referring to conceptualization) of a person (士夫: a person) the same as or different from the 'self'?' One should counter-question, 'Based on which 'self' are you asking this question?' If they say based on the coarse self (粗我: the gross self, referring to the self clung to by ordinary beings), one should answer that 'thought' and 'self' are different. This question is called one that should be answered with a counter-question. What kind of question should be abandoned without an answer? For example, asking, 'Is the world permanent or impermanent? Is it both permanent and impermanent, or neither permanent nor impermanent? Is the world finite or infinite? Is it both finite and infinite, or neither finite nor infinite? After the Tathagata (如來: one of the titles of a Buddha) dies, does he exist or not exist? Does he both exist and not exist, or neither exist nor not exist? Is the life-force the same as the body, or is the life-force different from the body?' These questions are called ones that should be abandoned without an answer. Abhidharma-kosa-sastra, Volume 19 by Vasubandhu Taisho Tripitaka, Volume 29, No. 1558, Abhidharmakosa
舍論
阿毗達磨俱舍論卷第二十
尊者世親造
三藏法師玄奘奉 詔譯分別隨眠品第五之二
諸有情類於此事中隨眠隨增名系此事。應說過去現在未來何等隨眠能系何事。頌曰。
若於此事中 未斷貪瞋慢 過現若已起 未來意遍行 五可生自世 不生亦遍行 余過未遍行 現正緣能系
論曰。且諸隨眠總有二種。一者自相。謂貪瞋慢。二者共相。謂見疑癡。事雖有多此說所繫。如應未斷流至後門。若此事中有貪瞋慢。於過去世已生未斷。現在已生能系此事。以貪瞋慢是自相惑。非諸有情定遍起故。若未來世意識相應貪瞋慢三遍於三世乃至未斷皆能繫縛。未來五識相應貪瞋若未斷可生唯系未來世。未來五識相應貪瞋若未斷不生亦能系三世。所餘一切見疑無明去來未斷遍縛三世。由此三種是共相惑一切有情俱遍縛故。若現在世正緣境時。隨其所應能系此事。應辯諸事過去未來。為實有無方可說系。若實是有則一切行恒時有故應說為常。若實是無如何可說有能所繫及離系耶。毗婆沙師定立實有。然彼諸行不名為常。由與有為諸相合故。為此所立決定增明應略標宗顯其理趣。頌曰。
三世有由說 二有境果故 說三世有故 許說一切有
論曰。三世實
【現代漢語翻譯】 現代漢語譯本 舍論
《阿毗達磨俱舍論》卷第二十
尊者世親造
三藏法師玄奘奉 詔譯《分別隨眠品》第五之二
諸有情類於此事中隨眠隨增，名為繫縛此事。應說明過去、現在、未來哪種隨眠能繫縛何事？頌文說：
『若於此事中，未斷貪瞋慢， 過現若已起，未來意遍行。 五可生自世，不生亦遍行， 余過未遍行，現正緣能系。』
論曰：總的來說，隨眠有兩種。一是自相，即貪（greed）、瞋（hatred）、慢（pride）。二是共相，即見（wrong views）、疑（doubt）、癡（ignorance）。雖然事情有很多，這裡只說被繫縛的。如果相應的煩惱未斷，就會流轉到後世。如果這件事中有貪、瞋、慢，在過去世已經生起且未斷，現在已經生起，就能繫縛此事。因為貪、瞋、慢是自相的煩惱，不是所有有情都會普遍生起。如果未來世意識相應的貪、瞋、慢三者遍於三世，乃至未斷，都能繫縛。未來五識相應的貪、瞋如果未斷且可能生起，只能繫縛未來世。未來五識相應的貪、瞋如果未斷且不可能生起，也能繫縛三世。其餘一切見、疑、無明，過去、未來未斷，普遍繫縛三世。因為這三種是共相的煩惱，一切有情都被普遍繫縛。如果現在世正在緣取對境時，隨其所應就能繫縛此事。應該辨明過去、未來諸事是真實存在還是不存在，才能說繫縛。如果真實存在，那麼一切行（dharmas）恒時存在，就應該說是常。如果真實不存在，又如何能說有能繫縛和離繫縛呢？毗婆沙師（Vaibhashika）肯定地認為真實存在。然而，他們認為這些行（dharmas）不稱為常，因為與有為法（conditioned dharmas）的諸相符合。為此所立的決定增明，應該簡要標明宗旨，顯明其理趣。頌文說：
『三世有由說，二有境果故， 說三世有故，許說一切有。』
論曰：三世（past, present, future）是真實存在的
【English Translation】 English version Sastra
Abhidharma-kosa-sastra Volume 20
Composed by Venerable Vasubandhu
Translated by Tripitaka Master Xuanzang under Imperial Order, Chapter 5, Part 2: Discrimination of Latent Afflictions (Anusaya)
Sentient beings are bound to an object when latent afflictions increase in relation to it. Which latent afflictions, past, present, or future, bind which objects? The verse says:
'If greed (lobha), hatred (dvesa), and pride (mana) are not severed in relation to an object, Those that have arisen in the past or present, and those of the future associated with consciousness, pervade. The five (consciousnesses) that can arise are limited to their own future lifetime, Those that cannot arise also pervade. The rest pervade the past and future, And the present, when rightly cognizing, can bind.'
Commentary: Generally speaking, there are two types of latent afflictions (anusaya). The first is the self-character (svalaksana), namely greed (lobha), hatred (dvesa), and pride (mana). The second is the common-character (samanya-laksana), namely wrong views (drsti), doubt (vicikitsa), and ignorance (avidya). Although there are many objects, this discusses only those that are bound. If the corresponding afflictions are not severed, they will flow into the future. If there are greed, hatred, and pride in relation to an object, and they have arisen in the past and have not been severed, and they have arisen in the present, they can bind this object. Because greed, hatred, and pride are self-character afflictions, they do not universally arise in all sentient beings. If the greed, hatred, and pride associated with consciousness in the future pervade the three times (past, present, future), and are not severed, they can all bind. If the greed and hatred associated with the five consciousnesses in the future are not severed and can arise, they can only bind the future. If the greed and hatred associated with the five consciousnesses in the future are not severed and cannot arise, they can also bind the three times. All the remaining wrong views, doubt, and ignorance, if not severed in the past and future, universally bind the three times. Because these three are common-character afflictions, all sentient beings are universally bound by them. If, in the present, one is rightly cognizing an object, then, as appropriate, it can bind this object. It should be determined whether past and future objects are real or not before one can speak of binding. If they are real, then all dharmas (phenomena) exist constantly, and should be said to be permanent. If they are not real, how can one speak of binding and release from binding? The Vaibhashikas (a Buddhist school) affirm that they are real. However, they do not call these dharmas permanent, because they are in accordance with the characteristics of conditioned dharmas. The established determination should be briefly stated to clarify its rationale. The verse says:
'The three times exist because it is said that two exist, because of object and result. Because it is said that the three times exist, it is admitted that all exists.'
Commentary: The three times (past, present, future) are real.
有。所以者何。由契經中世尊說故。謂世尊說。苾芻當知。若過去色非有。不應多聞聖弟子眾於過去色勤修厭舍。以過去色是有故。應多聞聖弟子眾於過去色勤修厭舍。若未來色非有。不應多聞聖弟子眾于未來色勤斷欣求。以未來色是有故。應多聞聖弟子眾于未來色勤斷欣求。又具二緣識方生故。謂契經說。識二緣生。其二者何。謂眼及色。廣說乃至意及諸法。若去來世非實有者。能緣彼識應闕二緣。已依聖教證去來有。當依正理證有去來。以識起時必有境故。謂必有境識乃得生。無則不生。其理決定。若去來世境體實無。是則應有無所緣識。所緣無故識亦應無。又已謝業有當果故。謂若實無過去體者。善惡二業當果應無。非果生時有現因在。由此教理。毗婆沙師。定立去來二世實有。若自謂是說一切有宗決定應許實有去來世。以說三世皆定實有故。許是說一切有宗。謂若有人說三世實有。方許彼是說一切有宗。若人唯說有現在世及過去世未與果業。說無未來及過去世已與果業。彼可許為分別說部。非此部攝。今此部中差別有幾。誰所立世最善可依。頌曰。
此中有四種 類相位待異 第三約作用 立世最為善
論曰。尊者法救作如是說。由類不同三世有異。彼謂諸法行於世時。由類有殊非體有異。
【現代漢語翻譯】 現代漢語譯本：有。這是什麼原因呢？因為契經中世尊這樣說過。世尊說：『比丘們應當知道，如果過去之色（rupa, 物質現象）不存在，那麼博學多聞的聖弟子們就不應該對過去之色勤加修習以求厭離捨棄。正因為過去之色是存在的，所以博學多聞的聖弟子們才應該對過去之色勤加修習以求厭離捨棄。如果未來之色不存在，那麼博學多聞的聖弟子們就不應該對未來之色勤加斷除貪求。正因為未來之色是存在的，所以博學多聞的聖弟子們才應該對未來之色勤加斷除貪求。』 又因為識（vijnana, 意識）的生起需要兩個條件。契經中說：『識由二緣而生。這二緣是什麼呢？即眼和色。』乃至廣說『意和諸法』。如果過去世和未來世不是真實存在的，那麼能緣它們的識就應該缺少這兩個條件。既然已經依據聖教證明了過去和未來的存在，那麼應當依據正理來證明過去和未來的存在。因為識生起的時候必定有境界（visaya, 對像）。也就是說，必定有境界，識才能生起；沒有境界，識就不能生起。這個道理是確定的。如果過去世和未來世的境體實際上不存在，那麼就應該有無所緣的識。因為所緣不存在，識也應該不存在。 而且已經消逝的業（karma, 行為）會有未來的果報。也就是說，如果過去之體實際上不存在，那麼善業和惡業的未來果報就應該不存在。沒有果報產生的時候，現在還有因存在的情況。因此，依據這些教理，毗婆沙師（Vaibhashika, 佛教的一個學派）確定地認為過去世和未來世是真實存在的。如果自認為是說一切有宗（Sarvastivada, 佛教的一個學派），就一定要承認過去世和未來世是真實存在的。因為說一切有宗認為三世都是真實存在的。如果有人說三世是真實存在的，才承認他是說一切有宗。如果有人只說有現在世和過去世未給予果報的業，說沒有未來世和過去世已給予果報的業，那麼可以認為他是分別說部（Vibhajyavada, 佛教的一個部派），不屬於此部。現在此部中有幾種差別？誰所立的世最為妥善可以依據？頌說： 『此中有四種，類相位待異，第三約作用，立世最為善。』 論曰：尊者法救（Dharmatrāta, 一位論師）這樣說：由於種類不同，三世有差異。他認為諸法在世間執行的時候，由於種類有差別，而不是本體有差別。
【English Translation】 English version: It exists. What is the reason for this? It is because the World-Honored One (世尊, Shìzūn) said so in the sutras (契經, qìjīng). The World-Honored One said: 'Monks (苾芻, bǐqiū) should know that if the past form (色, sè) did not exist, then the well-learned and noble disciples (聖弟子眾, shèng dìzǐ zhòng) should not diligently cultivate revulsion and abandonment towards the past form. Because the past form exists, the well-learned and noble disciples should diligently cultivate revulsion and abandonment towards the past form. If the future form did not exist, then the well-learned and noble disciples should not diligently cut off craving for the future form. Because the future form exists, the well-learned and noble disciples should diligently cut off craving for the future form.' Furthermore, because consciousness (識, shí) arises from two conditions. The sutras say: 'Consciousness arises from two conditions. What are these two? They are the eye and form,' and so on, extensively explaining 'the mind and phenomena.' If the past and future were not truly existent, then the consciousness that cognizes them should lack these two conditions. Since we have already proven the existence of the past and future based on the sacred teachings, we should prove the existence of the past and future based on correct reasoning. Because when consciousness arises, there must be an object (境, jìng). That is to say, consciousness can only arise if there is an object; it cannot arise without an object. This principle is certain. If the substance of the past and future were not truly existent, then there should be consciousness without an object. Because there is no object, there should also be no consciousness. Moreover, past karma (業, yè) has future consequences. That is to say, if the substance of the past did not truly exist, then the future consequences of good and bad karma should not exist. There is no situation where a consequence arises while the present cause still exists. Therefore, based on these teachings and reasoning, the Vaibhashikas (毗婆沙師, Pí póshā shī) firmly establish that the past and future are truly existent. If one claims to be a Sarvastivadin (說一切有宗, Shuō yīqiè yǒu zōng), one must definitely acknowledge that the past and future are truly existent. Because the Sarvastivadins believe that all three times are truly existent. Only if someone says that all three times are truly existent is he acknowledged as a Sarvastivadin. If someone only says that there is the present and past karma that has not yet given its result, and says that there is no future and past karma that has already given its result, then he can be considered a Vibhajyavadin (分別說部, Fēnbié shuō bù), not belonging to this school. Now, how many differences are there in this school? Whose establishment of time is the most appropriate to rely on? The verse says: 'Here there are four kinds, difference in class, phase, dependence, the third is based on function, establishing time is the most excellent.' The treatise says: The Venerable Dharmatrāta (尊者法救, Zūnzhě Fǎjiù) said: Due to the difference in class, the three times are different. He believes that when phenomena operate in the world, they differ in class, not in substance.
如破金器作余物時。形雖有殊而體無異。又如乳變成於酪時。舍味勢等。非舍顯色。如是諸法行於世時。從未來至現在。從現在入過去。唯捨得類非捨得體。尊者妙音作如是說。由相不同三世有異。彼謂諸法行於世時。過去正與過去相合。而不名為離現未相。未來正與未來相合。而不名為離過現相。現在正與現在相合。而不名為離過未相。如人正染一妻室時。于余姬媵不名離染。尊者世友作如是說。由位不同三世有異。彼謂諸法行於世時。至位位中作異異說。由位有別非體有異。如運一籌置一名一置百名百置千名千。尊者覺天作如是說。由待有別三世有異。彼謂諸法行於世時。前後相待立名有異。如一女人名母名女。此四種說一切有中。第一執法有轉變故。應置數論外道朋中。第二所立世相雜亂。三世皆有三世相故。人于妻室貪現行時。于余境貪唯有成就。現無貪起何義為同。第四所立前後相待。一世法中應有三世。謂過去世前後剎那。應名去來中為現在。未來現在類亦應然。故此四中第三最善。以約作用位有差別。由位不同立世有異。彼謂諸法作用未有名為未來。有作用時名為現在。作用已滅名為過去。非體有殊。此已具知。彼應復說。若去來世體亦實有應名現在。何謂去來。豈不前言約作用立。若爾現在有眼等根
【現代漢語翻譯】 現代漢語譯本 如果損壞的金器被用來製作其他物品，雖然形狀不同了，但本質沒有改變。又如牛奶變成奶酪時，失去了味道和力量等特性，但並沒有失去顏色。同樣，諸法在世間流轉時，從未來到現在，從現在到過去，只是失去了獲得的種類，並沒有失去獲得的本體。尊者妙音（Aryadeva）這樣說：由於現象不同，三世（過去、現在、未來）才有差異。他認為諸法在世間流轉時，過去與過去相應，但不能說是脫離了現在和未來；未來與未來相應，但不能說是脫離了過去和現在；現在與現在相應，但不能說是脫離了過去和未來。就像一個人正在親近一個妻子時，不能說他對其他的姬妾沒有慾望。尊者世友（Vasumitra）這樣說：由於位置不同，三世才有差異。他認為諸法在世間流轉時，到達不同的位置，就有了不同的說法，只是位置不同，本體並沒有不同。就像移動一根籌碼，放在個位上就叫做一，放在百位上就叫做百，放在千位上就叫做千。尊者覺天（Buddhadeva）這樣說：由於依賴關係不同，三世才有差異。他認為諸法在世間流轉時，前後相互依賴，才有了不同的名稱。就像一個女人，既可以被稱為母親，也可以被稱為女兒。這四種說法中，一切有部（Sarvastivada）的觀點是：第一種認為法有轉變，應該被歸為數論外道（Samkhya）一類；第二種所建立的世間相是雜亂的，因為三世都具有三世的相；當一個人對妻子產生貪慾時，對於其他對象，只是具有貪慾的潛能，現在並沒有生起貪慾，有什麼相同之處呢？第四種所建立的前後相互依賴，那麼在一世的法中，就應該有三世，比如過去世的前後剎那，應該被稱為過去、未來和中間的現在；未來和現在的類別也應該如此。所以這四種說法中，第三種最好，因為它強調了作用和位置的差別，由於位置不同，才建立了三世的差異。他們認為諸法的作用還沒有產生時，叫做未來；有作用時，叫做現在；作用已經滅去時，叫做過去，本體並沒有不同。這一點已經很清楚了。他們應該進一步說明，如果過去和未來的本體也是真實存在的，那麼應該被稱為現在，為什麼還叫做過去和未來呢？難道不是之前說過是根據作用來建立的嗎？如果是這樣，那麼現在具有眼等根（indriya）
【English Translation】 English version If a broken gold vessel is used to make other things, although the shape is different, the essence remains the same. Similarly, when milk turns into cheese, it loses its taste and strength, but it does not lose its color. Likewise, when dharmas (phenomena) flow in the world, from the future to the present, from the present to the past, they only lose the acquired category, but they do not lose the acquired essence. Venerable Aryadeva (妙音) said: Due to the difference in characteristics, the three times (past, present, and future) are different. He believes that when dharmas flow in the world, the past corresponds to the past, but it cannot be said to be separated from the present and the future; the future corresponds to the future, but it cannot be said to be separated from the past and the present; the present corresponds to the present, but it cannot be said to be separated from the past and the future. Just like a person who is intimate with one wife, it cannot be said that he has no desire for other concubines. Venerable Vasumitra (世友) said: Due to the difference in position, the three times are different. He believes that when dharmas flow in the world, when they reach different positions, there are different statements, but only the position is different, and the essence is not different. It's like moving a counter, placing it in the ones place is called one, placing it in the hundreds place is called one hundred, and placing it in the thousands place is called one thousand. Venerable Buddhadeva (覺天) said: Due to the difference in dependence, the three times are different. He believes that when dharmas flow in the world, they depend on each other before and after, and then there are different names. Just like a woman, she can be called a mother or a daughter. Among these four statements, the view of the Sarvastivada (一切有部) is: the first one believes that dharmas have transformation, and should be classified as Samkhya (數論外道); the second one establishes a chaotic world appearance, because the three times all have the appearance of the three times; when a person has greed for his wife, he only has the potential for greed for other objects, and there is no greed arising now, what is the similarity? The fourth one establishes that the front and back depend on each other, then in one time of dharma, there should be three times, such as the front and back moments of the past time, should be called past, future and the middle present; the categories of future and present should also be the same. Therefore, among these four statements, the third one is the best, because it emphasizes the difference in function and position, and due to the difference in position, the difference of the three times is established. They believe that when the function of dharmas has not yet arisen, it is called the future; when there is function, it is called the present; when the function has disappeared, it is called the past, and the essence is not different. This is already very clear. They should further explain that if the essence of the past and the future also really exists, then it should be called the present, why is it still called the past and the future? Didn't it be said before that it was established according to function? If so, then the present has sense organs (indriya) such as eyes
彼同分攝有何作用。彼豈不能取果與果。是則過去同類因等既能與果。應有作用。有半作用世相應雜。已略推徴。次當廣破。頌曰。
何礙用云何 無異世便壞 有誰未生滅 此法性甚深
論曰。應說若法自體恒有。應一切時能起作用。以何礙力令此法體所起作用時有時無。若謂眾緣不和合者。此救非理。許常有故。又此作用云何得說為去來今。豈作用中而得更立有餘作用。若此作用非去來今而復說言作用是有。則無為故應常非無故不應言作用已滅及此未有法名去來。若許作用異法體者。可有此失。然無有異。故不應言有此過失。若爾所立世義便壞。謂若作用即是法體。體既恒有用亦應然。何得有時名為過未。故彼所立世義不成。何為不成。以有為法未已生名未來。若已生未已滅名現在。若已滅名過去。彼復應說若如現在法體實有去來亦然。誰未已生誰復已滅。謂有為法體實恒有。如何可得成未已生已滅。先何所闕。彼未有故名未已生。后復闕何。彼已無故名為已滅。故不許法本無今有有已還無則三世義。應一切種皆不成立。然彼所說恒與有為諸相合故。行非常者此但有虛言。生滅理無故。許體恒有說性非常。如是義言所未曾有。依如是義。故有頌言。
許法體恒有 而說性非常 性體復無
【現代漢語翻譯】 現代漢語譯本： 彼同分攝（指相似的類別）有什麼作用？難道它不能產生結果和結果嗎？如果這樣，那麼過去同類的因等既然能夠產生結果，就應該有作用。或者說，存在一半的作用，與世間相應而混雜。以上已經略微地進行了推論和辨析，接下來應當廣泛地破斥。頌文說： 『有什麼障礙，用什麼來說明？沒有差別，世間便會壞滅。有誰未生滅？此法性甚深。』 論曰：應當說，如果法（dharma，宇宙間一切事物和現象）的自體（svabhāva，事物自身存在的性質）恒常存在，就應該在一切時候都能產生作用。有什麼樣的障礙力量，使得這個法體所產生的作用有時有，有時無呢？如果說是眾緣（hetu-pratyaya，各種條件）不和合，這種辯解是不合理的，因為你已經承認法體是恒常存在的。而且，這種作用怎麼能說是過去、現在、未來呢？難道在作用之中還能再建立其他的作用嗎？如果這種作用不是過去、現在、未來，卻又說作用是存在的，那麼它就應該是無為法（asaṃskṛta-dharma，不生不滅、無造作的法），因此應該是常存的。如果不是無為法，就不應該說作用已經滅去，或者說這個作用還沒有產生。法被稱為過去和未來，如果承認作用與法體是不同的，可能會有這種過失。然而，作用與法體並沒有不同，所以不應該說有這種過失。如果這樣，你所建立的世間（loka，世界）的定義就會崩潰。如果作用就是法體，法體既然是恒常的，作用也應該是恒常的。怎麼會有時被稱為過去，有時被稱為未來呢？所以，你所建立的世間定義是不成立的。為什麼不成立呢？因為有為法（saṃskṛta-dharma，由因緣和合而生的法）未生時稱為未來，已生但未滅時稱為現在，已滅時稱為過去。你應該進一步解釋，如果現在的法體是真實存在的，那麼過去和未來也應該是真實存在的。那麼，誰是未生，誰又是已滅呢？如果說有為法的法體是恒常存在的，怎麼可能成立未生和已滅呢？先前缺少了什麼，因為沒有它，所以稱為未生？後來又缺少了什麼，因為它已經沒有了，所以稱為已滅？因此，如果不承認法本來沒有現在有，有了以後又還歸於沒有，那麼三世（tri-adhvan，過去、現在、未來）的定義就應該完全不能成立。然而，你所說的恒常與有為法的諸相（lakṣaṇa，特徵）相矛盾，說『行非常』（anitya，無常）只不過是空話。因為沒有生滅的道理，所以，如果承認法體是恒常存在的，卻說它的性質不是恒常的，這樣的說法是前所未有的。依據這樣的道理，所以有頌文說： 『承認法體恒常存在，卻說它的性質不是恒常的，性質和法體又沒有差別。』
【English Translation】 English version: What is the function of that 'sameness-aggregate' (同分攝, samatā-saṃgraha, category of similarity)? Can it not produce result and fruit? If so, since past similar causes etc. can give fruit, they should have function. Or there is half function, corresponding to the world and mixed. This has been briefly inferred and distinguished. Next, it should be widely refuted. The verse says: 'What obstructs, how to explain? Without difference, the world would perish. Who has not been born and died? This Dharma-nature is very profound.' The treatise says: It should be said that if the self-nature (自體, svabhāva) of a dharma (法, dharma, phenomenon) is always existent, it should be able to function at all times. What obstructive force causes the function arising from this dharma-body to sometimes exist and sometimes not exist? If it is said that the conditions (眾緣, hetu-pratyaya) are not in harmony, this defense is unreasonable, because you have already admitted that the dharma-body is constant. Moreover, how can this function be said to be past, present, and future? Can other functions be established within the function? If this function is not past, present, or future, but it is said that the function exists, then it should be unconditioned (無為法, asaṃskṛta-dharma), therefore it should be permanent. If it is not unconditioned, it should not be said that the function has ceased, or that this function has not yet arisen. Dharma is called past and future. If it is admitted that the function is different from the dharma-body, there may be this fault. However, the function is not different from the dharma-body, so it should not be said that there is this fault. If so, the definition of the world (世間, loka) that you have established will collapse. If the function is the dharma-body, and the dharma-body is constant, the function should also be constant. How can it sometimes be called past and sometimes be called future? Therefore, the definition of the world that you have established is not established. Why is it not established? Because conditioned dharmas (有為法, saṃskṛta-dharma) are called future when they have not yet arisen, present when they have arisen but have not yet ceased, and past when they have ceased. You should further explain that if the present dharma-body is truly existent, then the past and future should also be truly existent. Then, who is unborn, and who is dead? If the dharma-body of conditioned dharmas is always existent, how can it be established that they are unborn and dead? What was lacking before, because it did not exist, so it is called unborn? What was lacking later, because it no longer exists, so it is called dead? Therefore, if it is not admitted that dharma originally did not exist but now exists, and after existing returns to non-existence, then the definition of the three times (三世, tri-adhvan, past, present, and future) should not be established at all. However, what you say is always contradictory to the characteristics (諸相, lakṣaṇa) of conditioned dharmas, and saying 'actions are impermanent' (行非常, anitya) is just empty words. Because there is no principle of birth and death, if it is admitted that the dharma-body is always existent, but it is said that its nature is not constant, such a statement is unprecedented. Based on this principle, there is a verse that says: 'Admitting that the dharma-body is always existent, but saying that its nature is not constant, and the nature and the dharma-body are not different.'
別 此真自在作
又彼所言世尊說故。去來二世體實有者。我等亦說有去來世。謂過去世曾有名有。未來當有。有果因故。依如是義說有去來。非謂去來如現實有。誰言彼有如現在世。非如現世彼有云何。彼有去來二世自性。此復應詰。若俱是有如何可言是去來性。故說彼有。但據曾當因果二性。非體實有。世尊為遮謗因果見據曾當義說有去來。有聲通顯有無法故。如世間說有燈先無有燈后無。又如有言有燈已滅非我今滅。說有去來其義亦應爾。若不爾者去來性不成。若爾何緣世尊依彼杖髻外道說業過去盡滅變壞而猶是有。豈彼不許業曾有性。而今世尊重為說有。依彼所引現相續中與果功能。密說為有。若不爾者。彼過去業現實有性過去豈成。理必應爾。以薄伽梵于勝義空契經中說。眼根生位無所從來。眼根滅時無所造集。本無今有有已還無。去來眼根若實有者。經不應說本無等言。若謂此言依現世說此救非理。以現世性與彼眼根體無別故。若許現世本無今有有已還無。是則眼根去來無體義已成立。又彼所說。要具二緣識方生故。去來二世體實有者。應共尋思。意法為緣生意識者。為法如意作能生緣。為法但能作所緣境。若法如意作能生緣。如何未來百千劫后當有彼法。或當亦無為能生緣生今時識。又涅槃性
【現代漢語翻譯】 現代漢語譯本 別解『真自在』的觀點：
此外，他們說因為世尊（Bhagavan，佛陀的尊稱）說過，過去和未來二世的本體是真實存在的。我們也可以說有過去世和未來世。所謂的過去世，是指曾經存在過的；所謂的未來世，是指將來會存在的。這是因為有因果關係。我們是根據這樣的意義來說有過去和未來，而不是說過去和未來就像現在一樣真實存在。誰說它們像現在一樣存在呢？如果它們不像現在一樣存在，那又該如何理解它們的存在呢？它們具有過去和未來二世的自性。對此應該反駁：如果它們都是存在的，怎麼能說是過去和未來的性質呢？所以說它們存在，只是根據曾經和將來的因果二性，而不是本體真實存在。世尊爲了遮止那些誹謗因果的見解，才根據曾經和將來的意義來說有過去和未來。『有』這個詞可以普遍地顯示存在和不存在。例如世間人說，燈曾經沒有，後來有了；燈後來滅了，又沒有了。又比如有人說，燈已經熄滅了，但不是我現在讓它熄滅的。說有過去和未來，其意義也應該如此理解。如果不是這樣，過去和未來的性質就無法成立。
如果這樣，為什麼世尊根據那些杖髻外道（持杖和結髮的外道）的觀點，說業（karma，行為）在過去已經窮盡、滅壞、變異，但仍然是存在的呢？難道他們不承認業曾經存在過嗎？而現在世尊卻鄭重地為他們說有。這是根據他們所引用的，在現象相續中具有產生果報的功能，秘密地說是存在的。如果不是這樣，那些過去業的真實存在性，過去又怎麼能成立呢？道理必然是這樣。因為薄伽梵在勝義空（paramārtha-śūnyatā，勝義諦的空性）的契經中說，眼根（cakṣur-indriya，視覺器官）產生的時候，無所從來；眼根滅亡的時候，無所造集。本來沒有，現在有了；有了以後，又還歸於沒有。如果過去和未來的眼根是真實存在的，經中就不應該說本來沒有等等的話。如果說這些話是根據現世說的，這種辯解是不合理的。因為現世的性質與那個眼根的本體沒有區別。如果承認現世是本來沒有，現在有了；有了以後，又還歸於沒有。那麼眼根的過去和未來沒有本體的意義就已經成立了。
此外，他們說，必須具備兩種緣（pratyaya，條件），識（vijñāna，意識）才能產生，所以過去和未來二世的本體是真實存在的。對此應該共同思考：意（manas，意識）和法（dharma，現象）作為緣而產生意識，是法像意一樣作為能生之緣，還是法只能作為所緣境（ālambana，對像）？如果法像意一樣作為能生之緣，那麼未來百千劫后才有的那個法，或者將來根本沒有的那個法，怎麼能作為能生之緣而產生現在的識呢？還有涅槃（nirvāṇa，寂滅）的性質……
【English Translation】 English version Refutation of the 'True Self-Existent' View:
Furthermore, they say that because the Bhagavan (the Blessed One, an epithet for the Buddha) stated that the substance of the past and future exist in reality, we also say that there are past and future existences. The so-called past existence refers to what once existed; the so-called future existence refers to what will exist in the future. This is because of the cause-and-effect relationship. We speak of past and future based on such a meaning, not saying that the past and future exist as realistically as the present. Who says that they exist like the present? If they do not exist like the present, how should their existence be understood? They possess the nature of the past and future. This should be refuted: if they both exist, how can they be said to be of the nature of past and future? Therefore, saying that they exist is only based on the two natures of past and future cause and effect, not that their substance exists in reality. The Bhagavan, in order to prevent those who slander the view of cause and effect, speaks of past and future based on the meaning of what was and what will be. The word 'exists' can universally reveal existence and non-existence. For example, people in the world say that the lamp did not exist before, but then it existed; the lamp was extinguished later, and then it did not exist again. Also, for example, someone says that the lamp has been extinguished, but it is not I who extinguished it now. Saying that there are past and future should also be understood in this way. If it is not like this, the nature of past and future cannot be established.
If so, why did the Bhagavan, according to the views of those staff-and-matted-hair ascetics (ascetics who carry staffs and wear matted hair), say that karma (action) in the past has been exhausted, destroyed, and changed, but still exists? Do they not admit that karma once existed? And now the Bhagavan solemnly says to them that it exists. This is based on what they cited, the function of producing karmic results in the continuum of phenomena, secretly saying that it exists. If it is not like this, how can the real existence of those past karmas be established in the past? The principle must be like this. Because the Bhagavan said in the sutra on the ultimate emptiness (paramārtha-śūnyatā, the emptiness of ultimate truth), when the eye faculty (cakṣur-indriya, the visual organ) arises, it comes from nowhere; when the eye faculty ceases, it does not accumulate anything. Originally there was nothing, now there is something; after there is something, it returns to nothing again. If the past and future eye faculties really exist, the sutra should not say words such as originally there was nothing, etc. If it is said that these words are based on the present, this defense is unreasonable. Because the nature of the present is no different from the substance of that eye faculty. If it is admitted that the present is originally nothing, now there is something; after there is something, it returns to nothing again. Then the meaning that the past and future of the eye faculty have no substance has already been established.
Furthermore, they say that it is necessary to have two conditions (pratyaya, conditions) for consciousness (vijñāna, consciousness) to arise, so the substance of the past and future exists in reality. This should be considered together: when mind (manas, mind) and phenomena (dharma, phenomena) act as conditions to produce consciousness, does phenomena act as a productive condition like mind, or can phenomena only act as an object (ālambana, object)? If phenomena act as a productive condition like mind, then how can that phenomena that will exist hundreds of thousands of kalpas in the future, or that phenomena that will not exist at all in the future, act as a productive condition to produce present consciousness? And the nature of nirvana (nirvāṇa, cessation)...
違一切生立為能生不應正理。若法但能為所緣境。我說過未亦是所緣。若無如何成所緣境。我說彼有如成所緣。如何成所緣。謂曾有當有。非憶過去色受等時。如現分明觀彼為有。但追憶彼曾有之相。逆觀未來當有亦爾。謂如曾現在所領色相。如是追憶過去為有。亦如當現在所領色相如是逆觀未來為有。若如現有應成現世。若體現無。則應許有緣無境識。其理自成。若謂去來極微散亂有而非現。理亦不然。取彼相時非散亂故。又若彼色有同現在。唯有極微散亂為異。則極微色其體應常。又色唯應極微聚散竟無少分可名生滅。是則遵崇邪命者論棄背善逝所說契經。如契經說。眼根生位無所從來。乃至廣說。又非受等極微整合。如何可言去來散亂。然于受等追憶逆觀。亦如未滅已生時相。若如現有體應是常。若體現無。還應許有緣無境識。理亦自成。若體全無是所緣者第十三處應是所緣。諸有達無第十三處。此能緣識為何所緣。若謂即緣彼名為境。是則應撥彼名為無。又若緣聲先非有者。此能緣識為何所緣。若謂即緣彼聲為境求聲無者應更發聲。若謂聲無住未來位。未來實有如何謂無。若謂去來無現世者。此亦非理。其體一故。若有少分體差別者。本無今有其理自成。故識通緣有非有境。然菩薩說世間所無我知我見無是處
【現代漢語翻譯】 現代漢語譯本 如果說一切產生都建立在能夠產生的基礎上，這不應是正確的道理。如果一種法僅僅能夠作為所緣境（ālambana-viṣaya，認識的對象），那麼我說過去和未來也是所緣。如果它們不存在，又如何成為所緣境呢？我說它們存在，就像它們成為所緣一樣。如何成為所緣呢？就是說曾經存在和將要存在。當回憶過去的色（rūpa，顏色、形狀）、受（vedanā，感受）等時，不像現在這樣清晰地觀察它們為存在，而只是追憶它們曾經存在的相狀。反過來觀察未來將要存在也是如此。就像曾經和現在所領受的色相一樣，這樣追憶過去為存在；也像即將和現在所領受的色相一樣，這樣反過來觀察未來為存在。如果像現在一樣存在，就應該成為現在世。如果它們的體性完全不存在，那就應該承認有緣無境的識（vijñāna，意識），這個道理自然成立。 如果說過去和未來的極微（paramāṇu，最小的物質單位）是散亂的，所以存在但不是現在，這個道理也不對。因為在取彼相的時候，不是散亂的。而且，如果彼色（rūpa，顏色、形狀）和現在一樣，只是極微的散亂不同，那麼極微的體性就應該是常恒的。而且，色（rūpa，顏色、形狀）僅僅應該是極微的聚集和分散，根本沒有少分可以稱為生滅。如果是這樣，那就是遵從邪命者的理論，拋棄善逝（sugata，佛陀的稱號）所說的契經（sūtra，佛經）。就像契經所說，眼根（cakṣur-indriya，視覺器官）產生的時候無所從來，乃至廣說。 而且，受（vedanā，感受）等不是極微整合，如何能說過去和未來是散亂的呢？然而，對於受等，追憶和逆觀，也就像未滅和已生時的相狀。如果像現在一樣存在，那麼體性就應該是常恒的。如果它們的體性完全不存在，那就應該承認有緣無境的識（vijñāna，意識），這個道理自然成立。如果體性完全不存在也能成為所緣，那麼第十三處（第十三種感覺場所）也應該是所緣。如果有人通達沒有第十三處，那麼這個能緣的識（vijñāna，意識）以什麼為所緣呢？如果說就是緣彼名為境，那麼就應該否定彼名為無。而且，如果緣聲（śabda，聲音）在先前不存在，那麼這個能緣的識（vijñāna，意識）以什麼為所緣呢？如果說就是緣彼聲為境，那麼求聲不存在的人應該再次發出聲音。 如果說聲（śabda，聲音）不存在於未來位，未來實際存在，如何說它不存在呢？如果說過去和未來沒有現在世，這個道理也不對，因為它們的體性是一樣的。如果有少分體性的差別，本來沒有現在有，這個道理自然成立。所以，識（vijñāna，意識）普遍緣有和非有的境。然而，菩薩（bodhisattva，有覺悟的生命）說世間所沒有的『我知道』、『我見』是沒有這種道理的。
【English Translation】 English version It is not logically sound to establish all arising based on the ability to produce. If a dharma (phenomenon, element of existence) can only serve as an ālambana-viṣaya (object of cognition), then I say that the past and future are also objects of cognition. If they do not exist, how can they become objects of cognition? I say they exist, just as they become objects of cognition. How do they become objects of cognition? That is, they once existed or will exist. When recalling past rūpa (form, color, shape), vedanā (feeling, sensation), etc., one does not observe them as clearly as in the present, but only recalls their past existence. Conversely, observing the future is similar. Just as with the rūpa experienced in the past and present, one recalls the past as existing; similarly, just as with the rūpa experienced in the future and present, one observes the future as existing. If they existed as they do now, they should be the present. If their nature is completely non-existent, then one should admit that there is consciousness (vijñāna) that cognizes without an object, which is logically consistent. If one says that the past and future paramāṇu (ultimate particles, smallest units of matter) are scattered, so they exist but are not present, this is also incorrect. Because when apprehending their appearance, they are not scattered. Moreover, if that rūpa (form, color, shape) is the same as the present, only differing in the scattering of paramāṇu, then the nature of the paramāṇu should be constant. Furthermore, rūpa should only be the aggregation and dispersion of paramāṇu, with no small part that can be called arising and ceasing. If this is the case, then one is following the theories of the Ājīvikas (a fatalistic ascetic sect), abandoning the sūtras (discourses of the Buddha) spoken by the Sugata (the Well-Gone One, an epithet of the Buddha). As the sūtra says, the eye-organ (cakṣur-indriya, visual faculty) has nowhere it comes from when it arises, and so on. Moreover, how can one say that the past and future are scattered when vedanā (feeling, sensation), etc., are not aggregates of paramāṇu? However, for vedanā, etc., recollection and reverse observation are like the states of not yet ceased and already arisen. If they existed as they do now, then their nature should be constant. If their nature is completely non-existent, then one should admit that there is consciousness (vijñāna) that cognizes without an object, which is logically consistent. If something completely non-existent can be an object of cognition, then the thirteenth place (the thirteenth sense-sphere) should also be an object of cognition. If someone understands that there is no thirteenth place, then what does this cognizing consciousness (vijñāna) take as its object? If one says that it cognizes that which is called an object, then one should deny that it is called non-existent. Moreover, if the sound (śabda) that is cognized did not exist previously, then what does this cognizing consciousness (vijñāna) take as its object? If one says that it cognizes that sound as an object, then someone seeking a non-existent sound should produce a sound again. If one says that sound (śabda) does not exist in the future state, how can one say it does not exist when the future actually exists? If one says that the past and future do not have the present, this is also incorrect, because their nature is the same. If there is a slight difference in nature, then the principle of originally not existing but now existing is established. Therefore, consciousness (vijñāna) universally cognizes both existent and non-existent objects. However, a Bodhisattva (an enlightened being) saying 'I know' and 'I see' what does not exist in the world is not logically possible.
者。意說。他人懷增上慢亦于非有現相謂有。我唯于有方觀為有。若異此者則一切覺皆有所緣。何緣于境得有猶豫。或有差別。理必應然。以薄伽梵于余處說善來苾芻。汝等若能為我弟子。無諂無誑有信有勤。我旦教汝令暮獲勝。我暮教汝令旦獲勝。便知有是有。非有是非有。有上是有上。無上是無上。由此彼說。識有境故有去來者。亦不成因。又彼所言。業有果故有去來者。理亦不然。非經部師作如是說。即過去業能生當果。然業為先所引相續。轉變差別令當果生。彼我品中當廣顯示。若執實有過去未來則一切時果體常有業于彼果有何功能。若謂能生則所生果本無今有其理自成。若一切法一切時有。誰于誰有能生功能。又應顯成雨眾外道所黨邪論。彼作是說。有必常有。無必常無。無必不生。有必不滅。若謂能令果成現在如何令果成現在耶。若謂引令至余方所則所引果其體應常。又無色法當如何引。又此所引應體本無。若謂但令體有差別。本無今有其理自成。是故此說一切有部。若說實有過去未來。于聖教中非為善說。若欲善說一切有者。應如契經所說而說。經如何說。如契經言。梵志當知。一切有者。唯十二處或唯三世。如其所有而說有言。若去來無如何可說有能所繫及離系耶。彼所生因隨眠有故。說有去來能系
【現代漢語翻譯】 現代漢語譯本 意說：其他人懷著增上慢，對於實際上不存在的現象，也說成是存在。我只是在存在的範圍內觀察什麼是存在。如果不是這樣，那麼所有的覺知都應該有所緣。為什麼對於境界會產生猶豫或者差別呢？ 道理必然是這樣。因為薄伽梵（Bhagavan，佛陀的尊稱）在其他地方說過：『善來比丘（Bhiksu，出家男子）！你們如果能做我的弟子，沒有諂媚，沒有欺騙，有信心，有精進，我早上教導你們，讓你們晚上就能獲得殊勝的成就；我晚上教導你們，讓你們早上就能獲得殊勝的成就。』 由此可知，存在就是存在，非存在就是非存在，有上的就是有上的，無上的就是無上的。因此，他們說『識』（Vijnana，意識）因為有境界，所以才有去來，這個說法不能成立為理由。 而且，他們所說的『業』（Karma）因為有果報，所以才有去來，這個道理也是不成立的。因為經部師（Sautrantika）不是這樣說的，不是說過去的業能夠產生未來的果報，而是說業作為先前的引導，相續轉變差別，才使得未來的果報產生。這些內容在『彼我品』中會詳細闡述。 如果執著於過去未來是真實存在的，那麼一切時候果報的本體都是常有的，業對於這些果報有什麼作用呢？如果說業能夠產生果報，那麼所產生的果報本來沒有現在才有，這個道理就成立了。 如果一切法在一切時候都存在，那麼誰對於誰有能生的作用呢？而且，這應該明顯地成就雨眾外道（a group of non-Buddhist）所支援的邪論。他們這樣說：『有必定常有，無必定常無，無必定不生，有必定不滅。』 如果說業能夠使果報成為現在，那麼如何使果報成為現在呢？如果說是引導果報到其他地方，那麼所引導的果報其本體應該是常有的。而且無色法（Arupa-dhatu）應當如何引導呢？而且這個所引導的果報其本體應該是本來沒有的。 如果說只是使果報的本體有差別，本來沒有現在才有，這個道理就成立了。所以，一切有部（Sarvastivada），如果說過去未來是真實存在的，在聖教（Buddha's teachings）中就不是好的說法。如果想要好好地說一切有，應該像契經（Sutra，佛經）所說的那樣說。 經是如何說的呢？如契經所說：『婆羅門（Brahmin）！應當知道，一切有，只有十二處（ayatana，內六處和外六處）或者只有三世（過去、現在、未來）。』應該如其所有而說有，如果過去未來沒有，如何能夠說有能系和離系呢？因為他們所生之因隨眠（anusaya，煩惱的潛在形式）存在，所以說有去來能系。
【English Translation】 English version The meaning is: Others, harboring arrogance, claim that phenomena that do not actually exist are existent. I only observe what exists within the realm of existence. If it were otherwise, all cognitions would have an object. Why would there be hesitation or difference regarding the object? The principle must be so. Because the Bhagavan (Buddha's honorific title) said elsewhere: 'Welcome, Bhikshus (ordained monks)! If you can be my disciples, without flattery, without deceit, with faith, with diligence, I will teach you in the morning so that you can attain supreme achievement in the evening; I will teach you in the evening so that you can attain supreme achievement in the morning.' From this, it is known that what exists is existent, what does not exist is non-existent, what is superior is superior, and what is unsurpassed is unsurpassed. Therefore, their saying that 'consciousness' (Vijnana, awareness) has coming and going because it has an object cannot be established as a reason. Moreover, their saying that 'karma' (Karma, action) has coming and going because it has consequences is also not valid. Because the Sautrantikas (a Buddhist school) do not say that past karma can produce future consequences, but rather that karma, as a prior guide, causes the continuation to transform and differentiate, leading to the arising of future consequences. These contents will be elaborated in the 'Self and Other' chapter. If one clings to the idea that the past and future are truly existent, then the essence of the consequences would always be constant. What function would karma have on these consequences? If it is said that karma can produce consequences, then the produced consequences were originally non-existent and now exist, which establishes the principle. If all dharmas (phenomena) exist at all times, then who has the ability to produce whom? Moreover, this should clearly establish the heretical theories supported by the Rain-Crowd heretics (a group of non-Buddhists). They say: 'What exists must always exist, what does not exist must always not exist, what does not exist must not arise, what exists must not cease.' If it is said that karma can make the consequences become present, then how can karma make the consequences become present? If it is said that karma guides the consequences to another place, then the essence of the guided consequences should be constant. Moreover, how should formless dharmas (Arupa-dhatu) be guided? Moreover, the essence of the guided consequences should be originally non-existent. If it is said that karma only makes the essence of the consequences have differences, then the consequences were originally non-existent and now exist, which establishes the principle. Therefore, the Sarvastivadins (a Buddhist school), if they say that the past and future are truly existent, it is not a good statement in the Holy Teachings (Buddha's teachings). If one wants to properly speak of all existence, one should speak as the Sutras (Buddha's discourses) say. How do the Sutras say it? As the Sutras say: 'Brahmin (a member of the priestly class)! You should know that all existence is only the twelve ayatanas (sense bases, the six internal and six external sense bases) or only the three times (past, present, future).' One should speak of existence as it is. If the past and future do not exist, how can one speak of the existence of what binds and what liberates? Because the underlying tendencies (anusaya, latent defilements) that are the cause of their arising exist, it is said that there is coming and going that binds.
煩惱。緣彼煩惱隨眠有故。說有去來所繫縛事。若隨眠斷得離系名。毗婆沙師作如是說。如現實有過去未來。所有于中不能通釋。諸自愛者應如是知。法性甚深非尋思境。豈不能釋便撥為無。有異門故此生此滅。謂色等生即色等滅。有異門故異生異滅。謂未來生現在世滅。有異門故即世名生。以正生時世所攝故。有異門故說世有生。未來世有多剎那故。傍論已了。今應思擇。諸事已斷彼離系耶。設事離系彼已斷耶。若事離系彼必已斷。有事已斷而非離系。斷非離系其事云何。頌曰。
于見苦已斷 余遍行隨眠 及前品已斷 余緣此猶系
論曰。且見道位。苦智已生集智未生。見苦所斷諸事已斷。見集所斷遍行隨眠若未永斷能緣此者於此猶系。及修道位隨何道生。九品事中前品已斷。余未斷品所有隨眠能緣此者於此猶系。斷非離系。如是應知。何事有幾隨眠隨增。若隨事別答。便費多言論。是故應造略毗婆沙。由此雖勞少少功力。而能越渡大大問流。謂法雖多略為十六種即三界五部及無漏法。能緣彼識名數亦然但應了知何法何識境。易思何事何隨眠隨增。此中且應知何法何識境。頌曰。
見苦集修斷 若欲界所繫 自界三色一 無漏識所行 色自下各三 上一凈識境 無色通三界
【現代漢語翻譯】 現代漢語譯本 煩惱。因為有與那些煩惱相關的隨眠（Anusaya，潛在的煩惱）存在，所以說有被過去和未來所束縛的事情。如果隨眠被斷除，就叫做得到解脫。毗婆沙師（Vaibhashika，佛教經論的註釋者）這樣說。如同現實中有過去和未來一樣，所有這些都不能完全解釋。那些珍愛自己的人應該這樣理解：法的本性非常深奧，不是尋思所能達到的境界。難道不能解釋就否定它的存在嗎？因為有不同的方面，所以有『此生此滅』的說法，意思是色（Rupa，物質）等的生起就是色等的滅去。因為有不同的方面，所以有『異生異滅』的說法，意思是未來世的生起就是現在世的滅去。因為有不同的方面，所以說『世』（Adhvan，時間）可以稱為『生』，因為在真正生起的時候，它被世所包含。因為有不同的方面，所以說『世』有生起，因為未來世有很多剎那（Kshana，極短的時間單位）的緣故。 旁論已經結束，現在應該思考：諸事已經斷除，它們就離繫了嗎？假設事已經離系，它們就已經斷除了嗎？如果事已經離系，那麼它必定已經斷除。有些事已經斷除，但還沒有離系。斷除但沒有離系的事是什麼呢？頌說： 『在見苦（Dukkha-satya，苦諦）時已經斷除，其餘遍行隨眠（Sarvatraga-anusaya，普遍存在的潛在煩惱），以及前品（Purva-koti，前一階段）已經斷除，其餘緣於此的仍然被束縛。』 論說：且在見道位（Darshana-marga，見道的階段），苦智（Dukkha-jnana，對苦的智慧）已經生起，集智（Samudaya-jnana，對集（苦的根源）的智慧）還沒有生起。見苦所斷的諸事已經斷除，見集所斷的遍行隨眠如果還沒有完全斷除，能夠緣於此的，對於此仍然被束縛。以及在修道位（Bhavana-marga，修道的階段），隨著任何道的生起，在九品事中，前品已經斷除，其餘未斷的品的所有隨眠，能夠緣於此的，對於此仍然被束縛。斷除但沒有離系，應該這樣理解。 什麼事有幾種隨眠隨之增長？如果隨著事的不同來回答，就會花費很多言論。因此，應該造略毗婆沙（Vibhasha，註釋）。由此雖然花費少許功力，卻能夠越過巨大的問題之流。意思是法雖然很多，但可以概括為十六種，即三界（Tri-dhatu，欲界、色界、無色界）五部（Panca-bhaga，五種煩惱的分類）以及無漏法（Anasrava-dharma，沒有煩惱的法）。能夠緣於它們的識（Vijnana，意識）的名數也是這樣，但應該瞭解什麼法是什麼識的境界。容易思考什麼事是什麼隨眠隨之增長。這裡首先應該知道什麼法是什麼識的境界。頌說： 『見苦集修斷，如果欲界（Kama-dhatu，充滿慾望的界）所繫縛，自界三色一，無漏識所行，色自下各三，上一凈識境，無色通三界』
【English Translation】 English version Afflictions. Because there are latent afflictions (Anusaya) associated with those afflictions, it is said that there are things bound by the past and the future. If the latent afflictions are severed, it is called liberation. The Vaibhashikas (commentators on Buddhist scriptures) say this. Just as there are past and future in reality, all of these cannot be fully explained. Those who cherish themselves should understand this: the nature of Dharma is very profound and not within the realm of contemplation. Can we deny its existence simply because we cannot explain it? Because there are different aspects, there is the saying 'this arises, this ceases,' meaning that the arising of form (Rupa) and so on is the cessation of form and so on. Because there are different aspects, there is the saying 'different arises, different ceases,' meaning that the arising of the future world is the cessation of the present world. Because there are different aspects, the 'world' (Adhvan) can be called 'arising,' because when it truly arises, it is contained by the world. Because there are different aspects, it is said that the 'world' has arising, because there are many moments (Kshana) in the future world. The digression is over, and now we should consider: have all things been severed, are they disassociated? Assuming things are disassociated, have they been severed? If things are disassociated, then they must have been severed. Some things have been severed, but not yet disassociated. What are the things that are severed but not disassociated? The verse says: 'Having severed in seeing suffering (Dukkha-satya), the remaining pervasive latent afflictions (Sarvatraga-anusaya), and the previous stage (Purva-koti) having been severed, the remaining ones that are related to this are still bound.' The treatise says: In the stage of the path of seeing (Darshana-marga), the wisdom of suffering (Dukkha-jnana) has arisen, but the wisdom of accumulation (Samudaya-jnana) has not yet arisen. The things severed by seeing suffering have been severed, but if the pervasive latent afflictions severed by seeing accumulation have not been completely severed, those that can be related to this are still bound to this. And in the stage of cultivation (Bhavana-marga), as any path arises, among the nine stages, the previous stage has been severed, and all the latent afflictions of the remaining unsevered stages, those that can be related to this, are still bound to this. Severed but not disassociated, this should be understood. What things have how many latent afflictions that increase with them? If we answer according to the differences of things, it will take many words. Therefore, we should create a concise Vibhasha (commentary). Although it takes a little effort, it can cross the great stream of questions. It means that although there are many dharmas, they can be summarized into sixteen types, namely the three realms (Tri-dhatu: the desire realm, the form realm, and the formless realm), the five categories (Panca-bhaga: the five classifications of afflictions), and the unconditioned dharmas (Anasrava-dharma: dharmas without afflictions). The names and numbers of the consciousnesses (Vijnana) that can be related to them are also like this, but we should understand what dharma is the object of what consciousness. It is easy to think about what things have what latent afflictions that increase with them. Here, we should first know what dharma is the object of what consciousness. The verse says: 'Seeing suffering, accumulation, and cultivation are severed, if bound by the desire realm (Kama-dhatu), one's own realm is three forms and one, the unconditioned consciousness acts, form from below each has three, the upper pure consciousness is the object, formlessness pervades the three realms.'
各三凈識緣 見滅道所斷 皆增自識行 無漏三界中 后三凈識境
論曰。若欲界系見苦見集修所斷法。各五識緣。謂自界三即如前說。及色界一即修所斷。無漏第五。皆容緣故。若色界系即前所說三部諸法各八識緣。謂自下三皆如前說。及上界一即修所斷。無漏第八。皆容緣故。若無色系即前所說三部諸法各十識緣。謂三界三皆如前說。無漏第十皆容緣故。見滅見道所斷諸法。應知一一增自識緣。此復云何。謂欲界系見滅所斷為六識緣。五即如前。增見滅斷。見道所斷為六識緣。五亦如前。增見道斷。色無色界見滅道斷。隨應為九十一識緣。若無漏法為十識緣。謂三界中各后三部。即見滅道修所斷識。無漏第十。皆容緣故。為攝前義。復說頌言。
見苦集修斷 欲色無色系 應知如次第 五八十識緣 見滅道所斷 各增自識緣 無漏法應知 能為十識境
如是了知十六種法為十六識所緣境已。今應思何事何隨眠隨增。若別疏條恐文煩廣。故我於此略示方隅。且有問言。所繫事內樂根有幾隨眠隨增。應觀樂根總有七種。謂欲界一即修所斷。色界五部。無漏第七。一切無漏非諸隨眠之所隨增。如前已說。此中前六隨其所應欲修所斷及諸遍行色界一切隨眠隨增。若有問言。緣樂根
【現代漢語翻譯】 現代漢語譯本： 各三凈識緣 見滅道所斷，皆增自識行，無漏三界中，后三凈識境。 論曰：如果欲界系（Kāmadhātu）見苦、見集、修所斷的法，各有五識緣。即自界三，如前所說，以及上一界一，即修所斷，無漏第五，都容許作為緣。如果色界系（Rūpadhātu），即前所說的三部諸法，各有八識緣。即自下三，都如前所說，以及上界一，即修所斷，無漏第八，都容許作為緣。如果無色界系（Arūpadhātu），即前所說的三部諸法，各有十識緣。即三界三，都如前所說，無漏第十，都容許作為緣。見滅、見道所斷的諸法，應當知道一一增加自識緣。這又是什麼呢？即欲界系見滅所斷為六識緣，五即如前，增加見滅斷。見道所斷為六識緣，五也如前，增加見道斷。色界、無色界見滅道斷，隨其所應為九十一識緣。如果無漏法為十識緣，即三界中各后三部，即見滅道修所斷識，無漏第十，都容許作為緣。爲了概括前面的意義，再次用頌文說： 見苦集修斷，欲色無色系，應知如次第，五八十識緣。見滅道所斷，各增自識緣，無漏法應知，能為十識境。 像這樣瞭解十六種法為十六識所緣境后，現在應當思考什麼事、什麼隨眠（anuśaya，煩惱的潛在傾向）隨增。如果分別詳細列出，恐怕文字繁瑣冗長。所以我在這裡略微提示方向。且有人問，所繫事內，樂根有幾種隨眠隨增？應當觀察樂根總共有七種，即欲界一，即修所斷，色界五部，無漏第七。一切無漏不是諸隨眠所隨增的，如前已經說過。這其中前六種隨其所應，欲修所斷以及諸遍行，一切隨眠隨增。如果有人問，緣樂根
【English Translation】 English version: Each of the Three Pure Consciousnesses' Conditioned Arising Those severed by the Path of Seeing and the Path of Cultivation, all increase their own consciousness's activity. Within the Three Realms of Non-Outflow, [are] the objects of the latter three pure consciousnesses. The Treatise says: If the dharmas of the Desire Realm (Kāmadhātu) severed by seeing suffering, seeing origination, and cultivation, each has five consciousnesses as conditions. Namely, the three of its own realm, as previously stated, and one of the upper realm, namely that severed by cultivation, and the fifth of non-outflow. All are permissible as conditions. If [it is] the Form Realm (Rūpadhātu), namely the dharmas of the three divisions previously mentioned, each has eight consciousnesses as conditions. Namely, the three from itself downwards, all as previously stated, and one from the upper realm, namely that severed by cultivation, and the eighth of non-outflow. All are permissible as conditions. If [it is] the Formless Realm (Arūpadhātu), namely the dharmas of the three divisions previously mentioned, each has ten consciousnesses as conditions. Namely, the three from the Three Realms, all as previously stated, and the tenth of non-outflow. All are permissible as conditions. The dharmas severed by seeing cessation and seeing the path, it should be known that each increases its own consciousness as a condition. What is this again? Namely, that severed by seeing cessation in the Desire Realm has six consciousnesses as conditions, five as before, increasing that severed by seeing cessation. That severed by seeing the path has six consciousnesses as conditions, five also as before, increasing that severed by seeing the path. The Form and Formless Realms' severance by seeing cessation and the path, accordingly, has ninety-one consciousnesses as conditions. If the non-outflow dharma has ten consciousnesses as conditions, namely the latter three divisions in each of the Three Realms, namely the consciousnesses severed by seeing cessation, the path, and cultivation, and the tenth of non-outflow. All are permissible as conditions. To summarize the previous meaning, it is said again in verse: Those severed by seeing suffering, origination, and cultivation, belonging to the Desire, Form, and Formless Realms, should be known in order as having five, eight, and ten consciousnesses as conditions. Those severed by seeing cessation and the path, each increases its own consciousness as a condition. The non-outflow dharma should be known as capable of being the object of ten consciousnesses. Having thus understood that sixteen kinds of dharmas are the objects conditioned by sixteen consciousnesses, now one should consider what things and what latent tendencies (anuśaya, underlying tendencies of afflictions) increase accordingly. If [we] separately and sparsely list [them], I fear the text would be cumbersome and extensive. Therefore, I will briefly indicate the direction here. And there is a question: Within the things bound, how many latent tendencies increase accordingly to the root of pleasure? One should observe that there are a total of seven kinds of the root of pleasure, namely one in the Desire Realm, namely that severed by cultivation, the five divisions of the Form Realm, and the seventh of non-outflow. All non-outflow is not increased accordingly by the latent tendencies, as previously stated. Among these, the former six, according to what is appropriate, that severed by desire and cultivation, and all pervasive [tendencies], all latent tendencies increase accordingly. If someone asks, 'Conditioning the root of pleasure'
識復有幾種隨眠隨增。應觀此識總有十二。謂欲界四除見滅斷。色界五部。無色界二。即見道諦及修所斷。無漏第十二。皆能緣樂根。此隨所應欲界四部。色界有為緣。無色界二部。及諸遍行隨眠隨增。若復有問言。緣緣樂根識復有幾種隨眠隨增。應觀此識總有十四。於前十二更加二種。即無色界見苦集斷。如是十四識能緣緣樂根。此隨所應欲色如上。無色四部隨眠隨增。準此方隅余應思擇。若心由彼名有隨眠。彼於此心定隨增不。此不決定。或有隨眠。謂與心相應。及緣心未斷相應已斷則不隨增。依此義門應作是說。頌曰。
有隨眠心二 謂有染無染 有染心通二 無染局隨增
論曰。有隨眠心總有二種。有染無染心差別故。于中有染或有隨增。謂相應緣隨眠未斷。相應已斷則不隨增。仍說有隨眠。以恒相應故。若無染者。唯局隨增。緣此隨眠必未永斷。此唯據隨增名有隨眠故。如上所說十種隨眠次第生時。誰前誰后。頌曰。
無明疑邪身 邊見戒見取 貪慢瞋如次 由前引後生
論曰。且諸煩惱次第生時。先由無明於諦不了。不欲觀苦乃至道諦。由不了故。次引生疑。謂聞二途便懷猶豫。為苦非苦。乃至廣說。從此猶豫引邪見生。謂邪聞思生邪決定撥無苦諦乃至廣說。由撥無諦
【現代漢語翻譯】 現代漢語譯本： 識蘊（vijñāna-skandha）復有多少種隨眠（anuśaya）隨增（anubandha）？應觀察此識蘊總共有十二種。即欲界（kāmadhātu）四部，除去見道（darśana-mārga）所斷的五部（五種煩惱：身見（satkāya-dṛṣṭi）、邊見（anta-grāha-dṛṣṭi）、邪見（mithyā-dṛṣṭi）、見取見（dṛṣṭi-parāmarśa）、戒禁取見（śīla-vrata-parāmarśa））。無色界（arūpadhātu）二部，即見道諦（darśana-mārga-satya）及修道（bhāvanā-mārga）所斷。無漏（anāsrava）第十二種，皆能緣樂根（sukha-indriya）。此隨所應，欲界四部，有為緣（saṃskṛta-pratyaya）。無色界二部，及諸遍行（sarvatraga）隨眠隨增。若復有人問：『緣緣樂根的識蘊，復有多少種隨眠隨增？』應觀察此識蘊總共有十四種。於前十二種更加二種，即無色界見苦諦（darśana-mārga-duḥkha-satya）和集諦（samudaya-satya）所斷。如是十四種識蘊能緣緣樂根。此隨所應，欲界、色界（rūpadhātu）如上所述，無色界四部隨眠隨增。準此方隅，其餘應思擇。 若心由彼名有隨眠，彼於此心必定隨增嗎？此不決定。或有隨眠，謂與心相應，及緣心未斷，相應已斷則不隨增。依此義門，應作是說。頌曰： 『有隨眠心二，謂有染無染；有染心通二，無染局隨增。』 論曰：有隨眠的心總共有兩種，有染污（sāsrava）和無染污（anāsrava）的心的差別。于其中，有染污的心，或者有隨增，謂相應（saṃprayukta）和緣（ālambana）隨眠未斷。相應已斷，則不隨增，仍然說有隨眠，以恒常相應故。若無染污者，唯局隨增，緣此隨眠必定未永斷。此唯據隨增名有隨眠故。如上所說十種隨眠次第生時，誰前誰后？頌曰： 『無明疑邪身，邊見戒見取，貪慢瞋如次，由前引後生。』 論曰：且諸煩惱次第生時，先由無明（avidyā）于諦（satya）不了，不欲觀苦諦乃至道諦。由不了故，次引生疑（vicikitsā），謂聞二途便懷猶豫，為苦非苦，乃至廣說。從此猶豫引邪見生，謂邪聞思生邪決定撥無苦諦乃至廣說。由撥無諦
【English Translation】 English version: How many kinds of latent tendencies (anuśaya) increase along with consciousness (vijñāna-skandha)? It should be observed that there are twelve kinds of consciousness in total. Namely, the four categories of the desire realm (kāmadhātu), excluding the five categories eradicated by the path of seeing (darśana-mārga) (the five afflictions: belief in a self (satkāya-dṛṣṭi), belief in extremes (anta-grāha-dṛṣṭi), wrong view (mithyā-dṛṣṭi), holding to views (dṛṣṭi-parāmarśa), and holding to precepts and vows (śīla-vrata-parāmarśa)). The two categories of the formless realm (arūpadhātu), namely those eradicated by the path of seeing the truth (darśana-mārga-satya) and those eradicated by the path of cultivation (bhāvanā-mārga). The twelfth, which is unconditioned (anāsrava), can all cognize the root of pleasure (sukha-indriya). Accordingly, the four categories of the desire realm have conditioned causes (saṃskṛta-pratyaya). The two categories of the formless realm, and all pervasive (sarvatraga) latent tendencies increase along with it. If someone asks: 'How many kinds of latent tendencies increase along with the consciousness that cognizes the root of pleasure?', it should be observed that there are fourteen kinds of this consciousness in total. In addition to the previous twelve, there are two more, namely those eradicated by the path of seeing suffering (darśana-mārga-duḥkha-satya) and the origin (samudaya-satya) in the formless realm. Thus, these fourteen kinds of consciousness can cognize the root of pleasure. Accordingly, the desire realm and form realm (rūpadhātu) are as mentioned above, and the four categories of the formless realm increase along with latent tendencies. Based on this analogy, the rest should be considered. If a mind is said to have latent tendencies because of something, does that thing necessarily increase along with that mind? This is not certain. There may be latent tendencies, namely those that are associated with the mind and those that are cognized by the mind that have not been eradicated. If the association has been eradicated, then it does not increase along with it. According to this meaning, it should be said in verse: 'There are two kinds of minds with latent tendencies, namely defiled and undefiled; defiled minds are common to both, undefiled minds are limited to increasing along with it.' Commentary: There are two kinds of minds with latent tendencies in total, the difference between defiled (sāsrava) and undefiled (anāsrava) minds. Among them, defiled minds may increase along with it, namely those that are associated (saṃprayukta) and the object (ālambana) of latent tendencies that have not been eradicated. If the association has been eradicated, then it does not increase along with it, but it is still said to have latent tendencies because it is constantly associated with it. If it is undefiled, it is only limited to increasing along with it, and the latent tendencies cognized by it must not have been completely eradicated. This is only said to have latent tendencies because it increases along with it. As mentioned above, when the ten kinds of latent tendencies arise in order, who comes before and who comes after? The verse says: 'Ignorance, doubt, wrong view, self-view, extreme view, holding to precepts, holding to views, greed, pride, and anger arise in order, with the former leading to the latter.' Commentary: When afflictions arise in order, first, due to ignorance (avidyā), there is no understanding of the truths (satya), and there is no desire to contemplate the truth of suffering, and so on, up to the truth of the path. Because of this lack of understanding, doubt (vicikitsā) arises next, namely hearing two paths and hesitating, whether it is suffering or not suffering, and so on. From this hesitation, wrong view arises, namely wrong hearing and thinking give rise to wrong determination, denying the truth of suffering, and so on. Because of denying the truth
引身見生。謂取蘊中撥無苦理。便決定執此是我故。從此身見引邊見生。謂依我執斷常邊故從此邊見引生戒取。謂由於我隨執一邊便計此執為能凈故。從戒禁取引見取生。謂計能凈已必執為勝故。從此見取次引貪生。謂自見中情深愛故。從此貪后次引慢生。謂自見中深愛著己。恃生高舉𣣋蔑他故。從此慢后次引生瞋。謂自見中深愛恃己。於他所起違己見中情不能忍必憎嫌故。有餘師說。于自見解取捨位中起憎嫌故。見諦所斷貪等生時。緣自相續見為境故。如是且依次第起。說越次起者前後無定。諸煩惱起由幾因緣。頌曰。
由未斷隨眠 及隨應境現 非理作意起 說或具因緣
論曰。由三因緣諸煩惱起。且如將起欲貪纏時。未斷未遍知欲貪隨眠故。順欲貪境現在前故。緣彼非理作意起故。由此力故便起欲貪。此三因緣如其次第即因境界加行三力。余煩惱起類此應知。謂此且據具因緣說。或有唯托境界力生。如退法根阿羅漢等。即上所說隨眠並纏。經說為漏瀑流軛取。漏謂三漏。一欲漏。二有漏。三無明漏。言瀑流者。謂四瀑流。一欲瀑流。二有瀑流。三見瀑流。四無明瀑流。軛謂四軛。如瀑流說。取謂四取。一欲取。二見取。三戒禁取。四我語取。如是漏等其體云何。頌曰。
欲煩惱並纏 除
【現代漢語翻譯】 現代漢語譯本 因執著于自身而產生身見（Sakkāya-ditthi，認為五蘊中存在『我』的錯誤觀念）。這是因為在五蘊中否定了苦的真理，從而堅定地執著于『這是我』的觀念。從這種身見出發，會引發邊見（Antagāhika-ditthi，執著于斷見或常見的極端觀點）。這是因為依賴於『我』的執著，而產生斷滅或永恒的極端見解。從這種邊見出發，會引發戒禁取見（Sīlabbataparāmāsa，錯誤地認為遵守某種戒律或儀式可以獲得解脫）。這是因為由於執著于『我』，隨之執著于某一極端，便認為這種執著能夠帶來凈化。從戒禁取見出發，會引發見取（Ditthupādāna，執著于自己的錯誤見解）。這是因為認為某種事物能夠帶來凈化后，必定會執著於它，並認為它是殊勝的。從這種見取出發，緊接著會引發貪愛（Rāga，強烈的慾望和執著）。這是因為在自己的見解中產生了深深的愛戀。從這種貪愛之後，緊接著會引發慢（Māna，驕傲自大）。這是因為在自己的見解中深深地愛戀和執著自己，依仗著這種執著而高高在上，輕視他人。從這種慢之後，緊接著會引發嗔恨（Dosa，憤怒和憎恨）。這是因為在自己的見解中深深地愛戀和依仗自己，對於他人所產生的與自己見解相違背的觀點，心中無法忍受，必定會憎恨和嫌棄。還有其他老師說，在對自己的見解進行取捨的過程中，會產生憎恨和嫌棄。見道所斷的貪愛等煩惱生起時，以自己的相續（Santanā，心流）中的見解為對象。這些煩惱的生起，暫時是按照次第來說的，如果超越次第而生起，那麼前後順序就沒有 निश्चित。那麼，各種煩惱的生起是由幾種因緣造成的呢？頌曰： 由於未斷隨眠（Anusaya，潛在的煩惱傾向），以及與煩惱相應的境界顯現，再加上非理作意（Ayoniśo-manasikāra，不正確的思考方式）的引發，或者說具備了以上所有因緣。 論曰：由三種因緣，各種煩惱才會生起。比如，當將要生起欲貪纏（Pariyuṭṭhāna，煩惱的粗顯狀態）時，是因為沒有斷除、沒有完全瞭解欲貪的隨眠，順應欲貪的境界現在眼前，以及緣于這些境界而產生非理作意。由於這些力量，便會生起欲貪。這三種因緣，依次是因的力量、境界的力量和加行的力量。其他煩惱的生起，可以依此類推。這裡所說的是具備所有因緣的情況。或者，有些煩惱僅僅依靠境界的力量就能生起，比如退失了善法的阿羅漢等。上面所說的隨眠和纏，在經中被說成是漏（Āsava，煩惱的流出）、瀑流（Ogha，煩惱的洪流）、軛（Yoga，束縛）和取（Upādāna，執取）。漏是指三種漏：一、欲漏（Kāma-āsava），二、有漏（Bhava-āsava），三、無明漏（Avijjā-āsava）。瀑流是指四種瀑流：一、欲瀑流，二、有瀑流，三、見瀑流，四、無明瀑流。軛是指四種軛，與瀑流的說法相同。取是指四種取：一、欲取，二、見取，三、戒禁取，四、我語取。那麼，這些漏等的體性是什麼呢？頌曰： 欲界的煩惱以及纏，除了...
【English Translation】 English version Clinging to the body leads to the arising of Sakkāya-ditthi (the false view of 'self' in the five aggregates). This is because, within the five aggregates, the truth of suffering is denied, leading to a firm clinging to the idea of 'this is me.' From this Sakkāya-ditthi arises Antagāhika-ditthi (the extreme views of eternalism or annihilationism). This is because, relying on the clinging to 'self,' extreme views of annihilation or permanence arise. From this Antagāhika-ditthi arises Sīlabbataparāmāsa (the clinging to rites and rituals as a means of purification). This is because, due to the clinging to 'self,' one clings to one extreme and believes that this clinging can bring about purification. From Sīlabbataparāmāsa arises Ditthupādāna (the clinging to one's own views). This is because, after believing that something can bring about purification, one will surely cling to it and consider it superior. From this Ditthupādāna arises Rāga (greed, strong desire and attachment). This is because a deep love arises within one's own views. After this Rāga, Māna (pride, arrogance) arises. This is because one deeply loves and clings to oneself within one's own views, relying on this clinging to be high and mighty, and belittling others. After this Māna, Dosa (hatred, aversion) arises. This is because one deeply loves and relies on oneself within one's own views, and cannot tolerate views that contradict one's own, inevitably leading to hatred and aversion. Some other teachers say that hatred and aversion arise in the process of accepting or rejecting one's own views. When greed and other defilements that are severed by the path of seeing arise, they take the views within one's own Santanā (mindstream) as their object. The arising of these defilements is temporarily described in sequence, but if they arise out of sequence, then the order is not fixed. So, by how many causes do the various defilements arise? Verse: Due to the Anusaya (latent tendencies of defilements) not being severed, and the corresponding objects appearing, plus the arising of Ayoniśo-manasikāra (unwise attention), or it is said that all of the above causes are present. Treatise: Defilements arise due to three causes. For example, when Pariyuṭṭhāna (the manifest state of defilements) of desire is about to arise, it is because the Anusaya of desire has not been severed or fully understood, the objects that accord with desire are present, and Ayoniśo-manasikāra arises in relation to these objects. Due to these forces, desire arises. These three causes are, in order, the power of the cause, the power of the object, and the power of the effort. The arising of other defilements can be understood in a similar way. What is described here is the situation where all causes are present. Or, some defilements can arise solely due to the power of the object, such as in the case of an Arhat who has regressed from the Dharma. The Anusaya and Pariyuṭṭhāna mentioned above are described in the sutras as Āsava (outflows), Ogha (floods), Yoga (yokes), and Upādāna (clinging). Āsava refers to the three outflows: 1. Kāma-āsava (outflow of sensual desire), 2. Bhava-āsava (outflow of existence), 3. Avijjā-āsava (outflow of ignorance). Ogha refers to the four floods: 1. flood of sensual desire, 2. flood of existence, 3. flood of views, 4. flood of ignorance. Yoga refers to the four yokes, which are the same as the floods. Upādāna refers to the four clingings: 1. clinging to sensual desire, 2. clinging to views, 3. clinging to rites and rituals, 4. clinging to the doctrine of self. So, what is the nature of these outflows, etc.? Verse: The defilements and Pariyuṭṭhāna of the desire realm, except for...
癡名欲漏 有漏上二界 唯煩惱除癡 同無記內門 定地故合一 無明諸有本 故別為一漏 瀑流軛亦然 別立見利故 見不順住故 非於漏獨立 欲有軛並癡 見分二名取 無明不別立 以非能取故
論曰。欲界煩惱並纏除癡四十一物總名欲漏。謂欲界系根本煩惱三十一併十纏。色無色界煩惱除癡五十二物總名有漏。謂上二界根本煩惱各二十六。豈不彼有惛沉掉舉二種纏耶。品類足中亦作是說。云何有漏。謂除無明余色無色二界所繫結縛隨眠隨煩惱纏。今於此中何故不說。迦濕彌羅國毗婆沙師言。彼界纏少不自在故。何緣合說二界隨眠為一有漏。同無記性于內門轉。依定地生。由三義同故合為一。如前所說名有貪因。即是此中名有漏義。準此三界十五無明義至已立為無明漏。何緣唯此別立漏名。無明能為諸有本故。瀑流及軛體與漏同。然于其中見亦別立。謂前欲漏即欲瀑流及欲軛。如是有漏即有瀑流及有軛。析出諸見為見瀑流及見軛者。謂猛利故令住名漏。如后當說。見不順彼。性猛利故。由此于漏不獨立名。但可與余合立為漏。如是已顯二十九物名欲瀑流謂貪瞋慢各有五種疑四纏十。二十八物名有瀑流。謂貪與慢各十疑八。三十六物名見瀑流謂三界中各十二見。十五物名無明
【現代漢語翻譯】 現代漢語譯本 癡名欲漏 有漏上二界 唯煩惱除癡 同無記內門 定地故合一 無明諸有本 故別為一漏 瀑流軛亦然 別立見利故 見不順住故 非於漏獨立 欲有軛並癡 見分二名取 無明不別立 以非能取故
論曰。欲界煩惱並纏除癡四十一物總名欲漏（Kāma-āsava，欲界的煩惱）。謂欲界系根本煩惱三十一併十纏。色無色界煩惱除癡五十二物總名有漏（Bhava-āsava，色界和無色界的煩惱）。謂上二界根本煩惱各二十六。豈不彼有惛沉掉舉二種纏耶。品類足中亦作是說。云何有漏。謂除無明余色無色二界所繫結縛隨眠隨煩惱纏。今於此中何故不說。迦濕彌羅國毗婆沙師言。彼界纏少不自在故。何緣合說二界隨眠為一有漏。同無記性于內門轉。依定地生。由三義同故合為一。如前所說名有貪因。即是此中名有漏義。準此三界十五無明義至已立為無明漏（Avijjā-āsava，無明的煩惱）。何緣唯此別立漏名。無明能為諸有本故。瀑流（Ogha）及軛（Yoga）體與漏同。然于其中見亦別立。謂前欲漏即欲瀑流及欲軛。如是有漏即有瀑流及有軛。析出諸見為見瀑流（Diṭṭhi-ogha）及見軛（Diṭṭhi-yoga）者。謂猛利故令住名漏。如后當說。見不順彼。性猛利故。由此于漏不獨立名。但可與余合立為漏。如是已顯二十九物名欲瀑流謂貪瞋慢各有五種疑四纏十。二十八物名有瀑流。謂貪與慢各十疑八。三十六物名見瀑流謂三界中各十二見。十五物名無明
【English Translation】 English version Ignorance is named 'leak' In the two realms above 'with outflows', only afflictions except ignorance are present. They share the characteristic of being indeterminate and operating within the internal realm, arising from meditative states, hence they are combined into one. Ignorance is the root of all existences, therefore it is separately established as one 'leak'. The 'floods' and 'yokes' are similar, but 'views' are separately established due to their sharpness. Because 'views' do not accord with abiding, they are not independent as 'leaks'. The 'yoke of desire', the 'yoke of existence', and ignorance, along with the division of 'views', are named 'grasping'. Ignorance is not separately established because it is not capable of grasping.
Treatise says: The forty-one items in the desire realm, including afflictions and entanglements except for ignorance, are collectively called the 'leak of desire' (Kāma-āsava). These include the thirty-one fundamental afflictions and ten entanglements of the desire realm. The fifty-two items in the form and formless realms, including afflictions except for ignorance, are collectively called the 'leak of existence' (Bhava-āsava). These include the twenty-six fundamental afflictions in each of the two upper realms. Are there not two types of entanglements, torpor and agitation, in those realms? The 'Treatise on Categories' also states this, saying: What is the 'leak of existence'? It refers to the bonds, fetters, latent tendencies, secondary afflictions, and entanglements associated with the form and formless realms, excluding ignorance. Why are they not mentioned here? The Vibhasha masters of Kashmir say that the entanglements in those realms are few and not independent. Why are the latent tendencies of the two realms combined into one 'leak of existence'? They share the characteristic of being indeterminate and operating within the internal realm, arising from meditative states. Because of these three similarities, they are combined into one. As mentioned earlier, it is called the cause of greed for existence, which is the meaning of 'leak of existence' here. According to this, the fifteen ignorances in the three realms are established as the 'leak of ignorance' (Avijjā-āsava). Why is only this separately established as a 'leak'? Because ignorance can be the root of all existences. The 'floods' (Ogha) and 'yokes' (Yoga) are the same in substance as the 'leaks'. However, 'views' are separately established among them. The aforementioned 'leak of desire' is the same as the 'flood of desire' and the 'yoke of desire'. Similarly, the 'leak of existence' is the same as the 'flood of existence' and the 'yoke of existence'. The 'flood of views' (Diṭṭhi-ogha) and the 'yoke of views' (Diṭṭhi-yoga) are extracted from the views. It is said that the sharpness causes them to abide, hence the name 'leak'. 'Views' do not accord with this, because their nature is sharp. Therefore, they are not independently named as 'leaks'. They can only be combined with others to be established as 'leaks'. Thus, it is shown that the twenty-nine items are named the 'flood of desire', which includes five types each of greed, hatred, and pride, four doubts, and ten entanglements. The twenty-eight items are named the 'flood of existence', which includes ten each of greed and pride, and eight doubts. The thirty-six items are named the 'flood of views', which includes twelve views in each of the three realms. The fifteen items are named ignorance.
瀑流。謂三界無明各有五。應知四軛與瀑流同。四取應知體同四軛。然欲我語各並無明。見分為二與前軛別。即前欲軛並欲無明三十四物總名欲取。謂貪瞋慢無明各五疑有四並十纏。即前有軛並二界無明三十八物總名我語取。謂貪慢無明各十疑有八。于見軛中除戒禁取餘三十物總名見取。所除六物名戒禁取。何緣別立戒禁取耶。由此獨為聖道怨故。雙誑在家出家眾故。謂在家眾由此誑惑計自餓等為天道故。諸出家眾由此誑惑計舍可愛境為清凈道故。何緣無明不別立取。能取諸有故立取名。然諸無明非能取故。謂不了相說名無明。彼非能取。非猛利故。但可與余合立為取。然契經說。欲軛云何。謂諸欲中欲貪慾欲欲親欲愛慾樂欲悶欲耽欲嗜慾喜欲藏欲隨欲著纏壓於心。是名欲軛。有軛見軛應知亦爾。又余經說。欲貪名取。由此故知。于欲等四所起欲貪名欲等取。如是已辯隨眠並纏。經說為漏瀑流軛取。此隨眠等名有何義。頌曰。
微細二隨增 隨逐與隨縛 住流漂合執 是隨眠等義
論曰。根本煩惱現在前時行相難知故名微細。二隨增者。能于所緣及所相應增惛滯故。言隨逐者。謂能起得恒隨有情常為過患。不作加行為令彼生。或設劬勞為遮彼起而數現起故名隨縛。由如是義故名隨眠。稽留有情久住生
死。或令流轉于生死中。從有頂天至無間獄。由彼相續於六瘡門泄過無窮故名為漏。極漂善品故名瀑流。和合有情故名為軛。能為依執故名為取。若善釋者應作是言。諸境界中流注相續泄過不絕故名為漏。如契經說。具壽當知。譬如挽船逆流而上。設大功用行尚為難。若放此船順流而去。雖舍功用行不為難。起善染心應知亦爾。準此經意。于境界中煩惱不絕說名為漏。若勢增上說名瀑流。謂諸有情若墜于彼。唯可隨順無能違逆。涌泛漂激難違拒故。于現行時非極增上說名為軛。但令有情與種種類苦和合故。或數現行故名為軛。執欲等故說名為取。
說一切有部俱舍論卷第二十 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷第二十一
尊者世親造
三藏法師玄奘奉 詔譯分別隨眠品第五之三
如是已辯隨眠並纏。世尊說為漏瀑流等。為唯爾所。為復有餘。頌曰。
由結等差別 復說有五種
論曰。即諸煩惱結縛隨眠隨煩惱纏義差別故。復說五種。且結云何。頌曰。
結九物取等 立見取二結 由二唯不善 及自在起故 纏中唯嫉慳 建立為二結 或二數行故 為賤貧因故 遍顯隨惑故 惱亂二部故
論曰。
【現代漢語翻譯】 現代漢語譯本：死亡。或者使眾生在生死輪迴中流轉，從有頂天（色界最高的禪定天）直到無間地獄（最苦的地獄）。由於眾生通過六個感官之門（眼、耳、鼻、舌、身、意）不斷地泄露過失，所以稱為『漏』。因為極大地漂流善法，所以稱為『瀑流』。因為使有情眾生相互結合，所以稱為『軛』。因為能夠成為執著的依靠，所以稱為『取』。如果善於解釋的人應該這樣說：在各種境界中，流注相續，泄露過失而不停止，所以稱為『漏』。正如契經（佛經）所說：『具壽（對修行者的尊稱），應當知道，譬如拉船逆流而上，即使付出很大的努力也很困難。如果放開這船順流而下，即使不費力也很容易。』生起善心或染污心，也應該知道是同樣的道理。依照這經文的意思，在境界中煩惱不絕，就叫做『漏』。如果勢力增長，就叫做『瀑流』。意思是說，如果眾生墜入其中，只能隨順，無法違逆，因為涌動氾濫，漂流衝擊，難以違抗。在煩惱現行時，如果不是極度增長，就叫做『軛』，只是使有情眾生與種種痛苦結合。或者因為多次現行，所以稱為『軛』。因為執著于慾望等，所以稱為『取』。
《說一切有部俱舍論》卷第二十 大正藏第 29 冊 No. 1558 《阿毗達磨俱舍論》
《阿毗達磨俱舍論》卷第二十一
尊者世親（Vasubandhu）造
三藏法師玄奘（Xuanzang）奉 詔譯《分別隨眠品》第五之三
像這樣已經辨析了隨眠和纏。世尊（釋迦牟尼佛）說它們是漏、瀑流等。是隻有這些，還是還有其他的呢？頌文說：
由於結等差別，復說有五種。
論述：因為各種煩惱在結（bandhana）、縛（bandha）、隨眠（anusaya）、隨煩惱（upaklesha）、纏（paryavasthana）等意義上的差別，所以又說了五種。那麼，什麼是結呢？頌文說：
結九物取等，立見取二結，由二唯不善，及自在起故。纏中唯嫉慳，建立為二結，或二數行故，為賤貧因故，遍顯隨惑故，惱亂二部故。
論述：
【English Translation】 English version: Death. Or causing beings to transmigrate in the cycle of birth and death, from Akanistha Heaven (the highest dhyana heaven in the Realm of Form) to Avici Hell (the most painful hell). Because beings constantly leak faults through the six sense doors (eye, ear, nose, tongue, body, and mind), it is called 'leakage' (asrava). Because it greatly drifts away from wholesome qualities, it is called 'torrent' (ogha). Because it binds sentient beings together, it is called 'yoke' (yoga). Because it can become a basis for clinging, it is called 'grasping' (upadana). If one is skilled in explanation, one should say: In various realms, the flow continues without interruption, leaking faults without ceasing, therefore it is called 'leakage'. As the sutra (Buddhist scripture) says: 'Worthy one (a respectful term for practitioners), you should know that, for example, pulling a boat upstream is difficult even with great effort. If you release this boat to go downstream, it is easy even without effort.' The arising of wholesome or defiled minds should also be understood in the same way. According to the meaning of this sutra, the uninterrupted arising of afflictions in the realms is called 'leakage'. If the force increases, it is called 'torrent'. It means that if beings fall into it, they can only follow it and cannot resist it, because it surges and overflows, drifting and impacting, making it difficult to resist. When afflictions are currently active, if they are not extremely increased, they are called 'yoke', merely binding sentient beings to various kinds of suffering. Or because they occur frequently, they are called 'yoke'. Because of clinging to desires, etc., it is called 'grasping'.
《Abhidharmakosa-bhasya》 Volume 20 by the Sarvastivada School Taisho Tripitaka Volume 29 No. 1558 《Abhidharmakosa-bhasya》
《Abhidharmakosa-bhasya》 Volume 21
Composed by Venerable Vasubandhu (世親)
Translated under imperial decree by Tripitaka Master Xuanzang (玄奘), Chapter 5, Section 3: Discrimination of Latent Afflictions
Having thus analyzed the anusayas (latent tendencies) and paryavasthanas (entanglements), the World-Honored One (Sakyamuni Buddha) said that they are asravas (leakages), oghas (torrents), etc. Are there only these, or are there others? The verse says:
Due to the distinctions of bandhanas (bonds), etc., five more are spoken of.
Commentary: Because of the differences in meaning among the various afflictions in terms of bandhana (bond), bandha (fetter), anusaya (latent tendency), upaklesha (secondary affliction), and paryavasthana (entanglement), five more are spoken of. So, what is a bandhana (bond)? The verse says:
Nine bonds are objects of grasping, etc. The two bonds of view and grasping at views are established because the two are exclusively unwholesome and arise independently. Among the entanglements, only jealousy and stinginess are established as two bonds, either because the two are frequently practiced, or because they are the cause of lowliness and poverty, or because they pervasively manifest latent afflictions, or because they disturb two groups.
Commentary:
結有九種。一愛結。二恚結。三慢結。四無明結。五見結。六取結。七疑結。八嫉結。九慳結。此中愛結謂三界貪。余隨所應當辯其相。見結謂三見。取結謂二取。依如是理故。有說言。頗有見相應法為愛結系非見結系。非不有見隨眠隨增。曰有。云何。集智已生滅智未生見滅道所斷二取相應法。彼為愛結為所緣系非見結系。遍行見結已永斷故。非遍見結所緣相應二俱無故。然彼有見隨眠隨增。二取見隨眠于彼隨增故。何緣三見別立見結二取別立為取結耶。三見二取物取等故。謂彼三見有十八物。二取亦然。故名物等。三等所取。二等能取。故名取等。所取能取有差別故立為二結。何故纏中嫉慳二種建立為結非余纏耶。二唯不善自在起故。謂唯此二兩義具足。余皆不然。故唯立二。若纏唯八此釋可然。許有十纏此釋非理。以忿覆二種亦具兩義故。由此若許具有十纏。應言嫉慳過失尤重。謂此二種數現行故。又二能為賤貪因故。遍顯戚歡隨煩惱故。惱亂出家在家部故。或惱亂天阿素洛故。或惱人天二勝趣故。或惱亂他及自部故。佛于余處依差別門。即以結聲說有五種。頌曰。
又五順下分 由二不超欲 由三複還下 攝門根故三 或不欲發趣 迷道及疑道 能障趣解脫 故唯說斷三
論曰。何
等為五。謂有身見戒禁取疑欲貪瞋恚。何緣此五名順下分。此五順益下分界故。謂唯欲界得下分名。此五于彼能為順益。由后二種不能超欲界。設有能超由前三還下。如守獄卒防邏人故。有餘師說。言下分者。謂下有情即諸異生。及地獄即欲界。前三能障超下有情。后二能令不超地獄。故五皆得順下分名。諸得預流六煩惱斷。何緣但說斷三結耶。理實應言斷六煩惱。攝門根故但說斷三。謂所斷中類有三種。唯一通二通四部故。說斷三種攝彼三門。又所斷中三隨三轉。謂邊執見隨身見轉。見取隨戒取轉。邪見隨疑轉。說斷三種攝彼三根。故說斷三已說斷六。有作是釋。凡趣異方有三種障。一不欲發。二迷正道。依邪道故。三疑正道。趣解脫者亦有如斯相似三障。謂由身見怖畏解脫不欲發趣。由戒禁取依執邪道迷失正路。由疑于道深懷猶預。佛顯預流永斷如是趣解脫障故說斷三。佛于余經如順下分。說順上分亦有五種。頌曰。
順上分亦五 色無色二貪 掉舉慢無明 令不超上故
論曰。如是五種若未斷時。能令有情不超上界。順益上界故名順上分結。已辯結。縛云何。頌曰。
縛三由三受
論曰。縛有三種。一貪縛。謂一切貪。二瞋縛。謂一切瞋。三癡縛。謂一切癡。何緣唯說此三為縛。由
【現代漢語翻譯】 現代漢語譯本： 等為五種。即有身見（認為五蘊和合的身體為真實自我）、戒禁取（錯誤地認為遵守某些戒律和禁令可以達到解脫）、疑（對佛法僧三寶的懷疑）、欲貪（對欲界事物的貪愛）和瞋恚（嗔恨和憤怒）。 為何這五種被稱為順下分結（導致眾生輪迴于地獄的煩惱）？因為這五種能增長下分界（欲界）的利益。也就是說，只有欲界才能被稱為下分。這五種煩惱能在此界增長利益，因為后兩種（欲貪和瞋恚）使人無法超越欲界。即使有人能超越欲界，也會因為前三種（有身見、戒禁取、疑）而再次墮落，就像獄卒和巡邏者一樣，防止囚犯逃脫。 有其他論師說，所謂下分，指的是下方的有情，即所有異生（凡夫），以及下方的界，即欲界。前三種煩惱能阻礙超越下方的有情，后兩種煩惱能使人不超越下方的界。因此，這五種煩惱都可稱為順下分結。 證得預流果（須陀洹果，小乘初果）的人斷除了六種煩惱，為何只說斷除了三結（有身見、戒禁取、疑）呢？實際上應該說斷除了六種煩惱，但因為要概括總攝的緣故，所以只說斷除了三種。因為所斷的煩惱種類有三種：唯一、通二、通四部（指見道所斷煩惱的種類）。所以說斷除三種，就能概括這三種門類。 而且，所斷的三種煩惱是隨著另外三種煩惱而轉的。也就是說，邊執見（認為事物只有單一的、極端的方面）是隨著身見而轉的，見取（認為自己的見解才是正確的）是隨著戒禁取而轉的，邪見（錯誤的見解）是隨著疑而轉的。所以說斷除三種，就概括了這三種根本。因此，說斷除三結，就等於說了斷除六種煩惱。 有一種解釋是，凡是前往異地，有三種障礙：一是不想出發，二是迷失正道，依從邪道，三是懷疑正道。追求解脫的人也有類似的三種障礙：由於身見，害怕解脫，不想出發；由於戒禁取，依從錯誤的道路，迷失正路；由於疑，對正道深深地懷疑。佛陀爲了顯示預流果能永遠斷除這些追求解脫的障礙，所以說斷除三結。佛陀在其他經典中，就像說順下分結一樣，也說了順上分結（導致眾生輪迴于上界的煩惱），頌文說： 順上分亦五 色無色二貪 掉舉慢無明 令不超上故 論曰：這五種煩惱，如果未斷除，能使有情不超越上界（色界和無色界），增長上界的利益，所以稱為順上分結。 已經辨析了結，什麼是縛（束縛）呢？頌文說： 縛三由三受 論曰：縛有三種：一是貪縛，指一切貪；二是瞋縛，指一切瞋；三是癡縛，指一切癡。為何只說這三種是束縛呢？因為……
【English Translation】 English version: And so on, there are five. Namely, Satkayadristi (the view of self in the aggregates), Silabbataparamasa (attachment to rites and rituals), Vicikitsa (doubt), Kamaraga (sensual desire), and Vyapada (ill-will). Why are these five called Lower Fetters (the fetters that bind beings to the lower realms)? Because these five increase the benefit of the lower realm (the desire realm). That is to say, only the desire realm can be called the lower realm. These five can increase benefits in that realm, because the latter two (sensual desire and ill-will) prevent one from transcending the desire realm. Even if someone can transcend the desire realm, they will fall back down due to the first three (Satkayadristi, Silabbataparamasa, and Vicikitsa), like prison guards and patrols preventing prisoners from escaping. Some other teachers say that the 'lower fetters' refer to the lower beings, that is, all ordinary beings (pṛthagjana), and the lower realm, that is, the desire realm. The first three fetters can hinder the transcendence of lower beings, and the latter two fetters prevent one from transcending the lower realm. Therefore, all five can be called Lower Fetters. Those who attain the Stream-enterer fruit (Srotapanna, the first fruit of Hinayana) have cut off six afflictions, why is it only said that they have cut off the three fetters (Satkayadristi, Silabbataparamasa, and Vicikitsa)? In reality, it should be said that they have cut off six afflictions, but because of the need to summarize and encompass, it is only said that they have cut off three. Because there are three types of afflictions to be cut off: unique, common to two, and common to four parts (referring to the types of afflictions cut off in the path of seeing). Therefore, saying that three are cut off encompasses these three categories. Moreover, the three afflictions that are cut off follow the other three afflictions. That is to say, Extremist views (regarding things as having only a single, extreme aspect) follow the view of self, holding onto views (thinking one's own views are correct) follows attachment to rites and rituals, and wrong views (incorrect views) follow doubt. Therefore, saying that three are cut off encompasses these three roots. Therefore, saying that the three fetters are cut off is equivalent to saying that six afflictions are cut off. One explanation is that whenever one goes to a foreign land, there are three obstacles: one is not wanting to set out, two is getting lost on the right path, following the wrong path, and three is doubting the right path. Those who seek liberation also have similar three obstacles: due to the view of self, they fear liberation and do not want to set out; due to attachment to rites and rituals, they follow the wrong path and get lost on the right path; due to doubt, they deeply doubt the right path. The Buddha, in order to show that the Stream-enterer fruit can permanently cut off these obstacles to seeking liberation, therefore says that the three fetters are cut off. The Buddha, in other sutras, just as he spoke of the Lower Fetters, also spoke of the Higher Fetters (the fetters that bind beings to the higher realms), the verse says: The Higher Fetters are also five, Greed for the realms of form and formlessness, Restlessness, conceit, and ignorance, Causing one not to transcend the higher realms. The treatise says: These five afflictions, if not cut off, can cause sentient beings not to transcend the higher realms (the form realm and the formless realm), increasing the benefits of the higher realms, so they are called Higher Fetters. Having distinguished the fetters, what are the bonds (bandhana)? The verse says: There are three bonds due to the three feelings. The treatise says: There are three bonds: one is the bond of greed, referring to all greed; two is the bond of hatred, referring to all hatred; and three is the bond of delusion, referring to all delusion. Why are only these three said to be bonds? Because...
隨三受說縛有三。謂於樂受貪縛隨增。所緣相應俱隨增故。于苦受瞋。于舍受癡。應知亦爾。雖于舍受亦有貪瞋非如癡故。約自相續樂等三受為縛所緣作此定說。已分別縛。隨眠雲何。頌曰。
隨眠前已說
論曰。隨眠有六。或七或十或九十八。如前已說。隨眠既已說。隨煩惱云何。頌曰。
隨煩惱此余 染心所行蘊
論曰。此諸煩惱亦名隨煩惱。以皆隨心為惱亂事故。復有此余異諸煩惱染污心所行蘊所攝。隨煩惱起故亦名隨煩惱。不名煩惱非根本故。廣列彼相如雜事中。后當略論纏煩惱垢攝者。且應先辯。纏相云何。頌曰。
纏八無慚愧 嫉慳並悔眠 及掉舉惛沈 或十加忿覆 無慚慳掉舉 皆從貪所生 無愧眠惛沈 從無明所起 嫉忿從瞋起 悔從疑覆諍
論曰。根本煩惱亦名為纏。經說欲貪纏為緣故。然品類足說有八纏。毗婆沙宗說纏有十。謂於前八更加忿覆。無慚無愧如前已釋。嫉謂於他諸興盛事令心不喜。慳謂財法巧施相違令心吝著。悔即惡作。如前已辯。眠謂令心昧略為性。無有功力執持于身。悔眠二纏唯取染污。掉舉惛沈亦如前釋。除瞋及害於情非情令心憤發說名為忿。隱藏自罪說名為覆。於此所說十種纏中無慚慳掉舉是貪等流。無愧眠惛沈是無
【現代漢語翻譯】 現代漢語譯本： 關於隨三受（Sān Shòu，三種感受：樂受、苦受、舍受）說，有三種束縛。即對於樂受，貪的束縛隨之增長，因為所緣（Suǒ Yuán，對像）相應，一起隨之增長的緣故。對於苦受，是嗔。對於舍受，是癡。應當知道也是這樣。雖然對於舍受也有貪和嗔，但不如癡那樣明顯。這是就自身相續的樂受等三種感受作為束縛的所緣而作出的確定說法。已經分別了束縛，那麼隨眠（Suí Mián，潛在的煩惱）是什麼呢？頌文說： 『隨眠前已說』 論曰：隨眠有六種，或者七種，或者十種，或者九十八種，如前面已經說過。隨眠既然已經說了，那麼隨煩惱（Suí Fán Nǎo，次要的煩惱）是什麼呢？頌文說： 『隨煩惱此余，染心所行蘊』 論曰：這些煩惱也叫做隨煩惱，因為它們都隨順於心，作為惱亂的事故。還有這些之外，不同於各種煩惱的，染污心所行蘊所包含的，隨煩惱生起，所以也叫做隨煩惱。不叫做煩惱，因為不是根本的緣故。廣泛地列出它們的相狀，如《雜事品》中所說。後面將要簡略地討論纏（Chán，束縛）、煩惱垢（Fán Nǎo Gòu，煩惱的污垢）所包含的。暫且應該先辨別，纏的相狀是什麼呢？頌文說： 『纏八無慚愧，嫉慳並悔眠，及掉舉惛沈，或十加忿覆，無慚慳掉舉，皆從貪所生，無愧眠惛沈，從無明所起，嫉忿從瞋起，悔從疑覆諍』 論曰：根本煩惱也叫做纏，經中說欲貪纏為緣故。然而《品類足論》說有八種纏，毗婆沙宗說纏有十種，就是在前面的八種基礎上，更加上忿（Fèn，憤怒）和覆（Fù，隱藏）。無慚（Wú Cán，不知羞恥）和無愧（Wú Kuì，不覺羞恥）如前面已經解釋過。嫉（Jí，嫉妒）是指對於他人各種興盛的事情，令心中不喜。慳（Qiān，吝嗇）是指對於財物和佛法，與巧妙的佈施相違背，令心中吝惜執著。悔（Huǐ，後悔）就是惡作（È Zuò，做了不該做的事），如前面已經辨別過。眠（Mián，睡眠）是指使心昧略為性質，沒有功力執持于身體。悔和眠這兩種纏，只取染污的。掉舉（Diào Jǔ，躁動）和惛沈（Hūn Chén，昏沉）也如前面解釋過。除了嗔和害之外，對於有情和非情令心憤發，說名叫忿。隱藏自己的罪過，說名叫覆。在此所說的十種纏中，無慚、慳、掉舉是貪的等流（Děng Liú，同類相續）。無愧、眠、惛沈是無
【English Translation】 English version: Regarding the explanation of the three types of feelings (Sān Shòu: pleasant, unpleasant, and neutral), there are three bonds. That is, for pleasant feelings, the bond of greed increases accordingly, because the object (Suǒ Yuán) is corresponding, and they increase together. For unpleasant feelings, it is aversion. For neutral feelings, it is ignorance. It should be understood that it is the same. Although there are also greed and aversion for neutral feelings, they are not as obvious as ignorance. This is a definite statement made with the three types of feelings such as pleasant feelings in one's own continuum as the object of the bond. Having distinguished the bonds, what are the latent tendencies (Suí Mián)? The verse says: 'Latent tendencies have been explained before.' Commentary: Latent tendencies are of six types, or seven types, or ten types, or ninety-eight types, as has been said before. Since latent tendencies have already been explained, what are the secondary afflictions (Suí Fán Nǎo)? The verse says: 'Secondary afflictions are these others, defiled mental factors included in the aggregates of mental formations.' Commentary: These afflictions are also called secondary afflictions, because they all follow the mind and act as disturbing events. There are also these others, different from various afflictions, included in the defiled mental factors within the aggregates of mental formations. Secondary afflictions arise, so they are also called secondary afflictions. They are not called afflictions because they are not fundamental. Their characteristics are extensively listed, as described in the Miscellaneous Matters. Later, we will briefly discuss what is included in the bonds (Chán), the defilements of afflictions (Fán Nǎo Gòu). For the time being, we should first distinguish, what are the characteristics of the bonds? The verse says: 'The eight bonds are shamelessness, lack of shame, jealousy, stinginess, regret, sleepiness, restlessness, and torpor; or ten, adding anger and concealment. Shamelessness, stinginess, and restlessness all arise from greed. Lack of shame, sleepiness, and torpor arise from ignorance. Jealousy and anger arise from aversion. Regret arises from doubt, concealment, and strife.' Commentary: Fundamental afflictions are also called bonds, as the sutra says that desire-greed is the cause of bonds. However, the Treatise on Categories says there are eight bonds, and the Vaibhāṣika school says there are ten bonds, which are the previous eight plus anger (Fèn) and concealment (Fù). Shamelessness (Wú Cán) and lack of shame (Wú Kuì) have been explained before. Jealousy (Jí) refers to the mind being displeased with the prosperity of others. Stinginess (Qiān) refers to being contrary to skillful giving with regard to wealth and Dharma, causing the mind to be miserly and attached. Regret (Huǐ) is remorse for bad deeds (È Zuò), as has been distinguished before. Sleepiness (Mián) refers to the nature of making the mind dull, without the power to support the body. These two bonds, regret and sleepiness, only take defilement. Restlessness (Diào Jǔ) and torpor (Hūn Chén) have also been explained before. Apart from aversion and harm, causing the mind to be angry towards sentient and non-sentient beings is called anger. Hiding one's own faults is called concealment. Among the ten bonds mentioned here, shamelessness, stinginess, and restlessness are the outflows (Děng Liú) of greed. Lack of shame, sleepiness, and torpor are from igno
明等流。嫉忿是瞋等流。悔是疑等流。有說。覆是貪等流。有說。是無明等流。有說。是俱等流。有知無知如其次第。余煩惱垢其相云何。頌曰。
煩惱垢六惱 害恨諂誑憍 誑憍從貪生 害恨從瞋起 惱從見取起 諂從諸見生
論曰。惱謂堅執諸有罪事。由此不取如理諫悔。害謂於他能為逼迫。由此能行打罵等事。恨謂于忿所緣事中數數尋思結怨不捨。諂謂心曲。由此不能如實自顯。或矯非撥。或設方便令解不明。誑謂惑他。憍前已釋。如是六種從煩惱生。穢污相粗名煩惱垢。於此六種煩惱垢中。誑憍是貪等流。害恨是瞋等流。惱是見取等流。諂是諸見等流。如言何曲謂諸惡見。故諂定是諸見等流。此垢並纏從煩惱起。是故皆立隨煩惱名。此垢及纏為何所斷。頌曰。
纏無慚愧眠 惛掉見修斷 余及煩惱垢 自在故唯修
論曰。且十纏中無慚等五通見修斷。由此通與二部煩惱相應起故。隨與見此諦所斷相應。即說名為見此諦所斷。余嫉慳悔忿覆並垢自在起故唯修所斷。唯與修斷他力無明共相應故名自在起。此隨煩惱誰通何性。頌曰。
欲三二餘惡 上界皆無記
論曰。欲界所繫眠惛掉三皆通不善無記二性所餘一切皆唯不善。上二界中隨應所有一切唯是無記性攝。
【現代漢語翻譯】 現代漢語譯本： 明等流：嫉妒和忿怒是嗔（Dvesha，憎恨）的等流。後悔是疑（Vicikitsa，懷疑）的等流。有人說，覆藏是貪（Raga，貪婪）的等流。也有人說，是無明（Avidya，無知）的等流。還有人說，是兩者共同的等流，有知和無知按各自的順序對應。 其餘煩惱垢的相狀是怎樣的呢？頌文說： 『煩惱垢有六種：惱、害、恨、諂、誑、憍。誑和憍從貪產生，害和恨從嗔產生，惱從見取（Drishtipararamarsha，錯誤的見解）產生，諂從諸見產生。』 論述：惱，是指堅決執著于各種有罪的事情，因此不接受如理的勸誡和懺悔。害，是指對於他人能夠施加逼迫，因此能夠做出打罵等行為。恨，是指對於忿怒所針對的事情，反覆思量，結下怨恨而不肯放下。諂，是指心懷奸詐，因此不能如實地展現自己，或者掩飾錯誤，或者設定方便的手段使人理解不清。誑，是指迷惑他人。憍，前面已經解釋過。像這樣的六種煩惱，是從煩惱產生的，具有穢污的相狀，粗重，所以稱為煩惱垢。在這六種煩惱垢中，誑和憍是貪的等流，害和恨是嗔的等流，惱是見取的等流，諂是諸見的等流。正如所說，什麼是曲？就是指各種惡見。所以諂一定是諸見的等流。這些垢以及纏，都是從煩惱產生的，所以都稱為隨煩惱。這些垢以及纏，是通過什麼方式斷除的呢？頌文說： 『纏中的無慚、無愧、睡眠、昏沉、掉舉，是通過見道和修道斷除的。其餘的纏以及煩惱垢，因為是自在生起，所以唯有通過修道斷除。』 論述：在十纏中，無慚（Ahrikya，不知慚愧）、無愧（Anapatrapya，不覺羞恥）、睡眠（Middha，昏睡）、昏沉（Styana，精神萎靡）、掉舉（Audhatya，心神不定）這五種，是通於見道和修道斷除的，因為它們普遍與二部的煩惱相應而生起。隨著與見此諦所斷的煩惱相應，就說它們是見此諦所斷的。其餘的嫉妒、慳吝、後悔、忿怒、覆藏以及煩惱垢，因為是自在生起的，所以唯有通過修道斷除。唯有與修道所斷的他力無明共同相應，所以稱為自在生起。這些隨煩惱，通於哪些性質呢？頌文說： 『欲界的三種（睡眠、昏沉、掉舉）通於兩種（不善和無記），其餘的都是不善的。上界的一切都是無記的。』 論述：欲界所繫的三種，睡眠、昏沉、掉舉，都通於不善和無記兩種性質。其餘的一切都唯有不善的性質。上二界中，隨其所有，一切都屬於無記性。
【English Translation】 English version: 『Ming Deng Liu』: Jealousy and resentment are outflows of Dvesha (anger/hatred). Regret is an outflow of Vicikitsa (doubt). Some say that concealment is an outflow of Raga (greed/desire). Others say it is an outflow of Avidya (ignorance). Still others say it is an outflow of both, with knowledge and ignorance corresponding in their respective order. What are the characteristics of the remaining defilements of affliction? The verse says: 『There are six defilements of affliction: annoyance, harm, resentment, deceit, fraudulence, and conceit. Fraudulence and conceit arise from greed; harm and resentment arise from anger; annoyance arises from holding onto wrong views (Drishtipararamarsha); deceit arises from all views.』 Treatise: Annoyance refers to firmly clinging to various sinful matters, thereby not accepting reasoned admonishment and repentance. Harm refers to being able to inflict coercion on others, thereby being able to engage in acts of beating and scolding. Resentment refers to repeatedly contemplating the object of anger, harboring resentment and not letting go. Deceit refers to a crooked mind, thereby being unable to reveal oneself truthfully, or concealing faults, or devising convenient means to obscure understanding. Fraudulence refers to deceiving others. Conceit has been explained earlier. These six types of afflictions arise from afflictions, have impure characteristics, and are coarse, hence they are called defilements of affliction. Among these six defilements of affliction, fraudulence and conceit are outflows of greed; harm and resentment are outflows of anger; annoyance is an outflow of holding onto wrong views; deceit is an outflow of all views. As it is said, what is crookedness? It refers to various evil views. Therefore, deceit is definitely an outflow of all views. These defilements and entanglements arise from afflictions, hence they are all called secondary afflictions. By what means are these defilements and entanglements eliminated? The verse says: 『Shamelessness, lack of remorse, sleep, torpor, and restlessness among the entanglements are eliminated through the path of seeing and the path of cultivation. The remaining entanglements and defilements of affliction, because they arise spontaneously, are eliminated only through the path of cultivation.』 Treatise: Among the ten entanglements, shamelessness (Ahrikya), lack of remorse (Anapatrapya), sleep (Middha), torpor (Styana), and restlessness (Audhatya) are eliminated through both the path of seeing and the path of cultivation, because they universally arise in accordance with the afflictions of the two divisions. In accordance with the afflictions eliminated by seeing this truth, they are said to be eliminated by seeing this truth. The remaining jealousy, stinginess, regret, anger, concealment, and defilements of affliction, because they arise spontaneously, are eliminated only through the path of cultivation. Only in conjunction with the ignorance of others eliminated by the path of cultivation are they called arising spontaneously. What qualities do these secondary afflictions share? The verse says: 『The three (sleep, torpor, and restlessness) of the desire realm share two (unwholesome and indeterminate), the rest are unwholesome. All in the upper realms are indeterminate.』 Treatise: The three belonging to the desire realm, sleep, torpor, and restlessness, all share both unwholesome and indeterminate qualities. All the rest have only unwholesome qualities. In the upper two realms, as appropriate, all belong to the indeterminate nature.
此隨煩惱誰何界系。頌曰。
諂誑欲初定 三三界余欲
論曰。諂誑唯在欲界初定。寧知梵世有諂誑耶。以大梵王匿己情事。現相誑惑馬勝苾芻。此二於前雖已分別義相應故今復重辯。惛掉憍三通在三界。所餘一切皆唯在欲。謂十六中五如前辯。所餘十一唯欲界系。已辯隨眠及隨煩惱。于中有幾唯在意地。有幾通依六識地起。頌曰。
見所斷慢眠 自在隨煩惱 皆唯意地起 余通依六識
論曰。略說應知。諸見所斷及修所斷。一切慢眠隨煩惱中自在起者。如是一切皆依意識。依五識身無容起故。所餘一切通依六識。謂修所斷貪瞋無明及彼相應諸隨煩惱即無慚愧惛掉及余大煩惱地法所攝隨煩惱依六識身皆容起故。如先所辯樂等五受根。今此所明煩惱隨煩惱。何煩惱等何根相應。於此先應辯諸煩惱。頌曰。
欲界諸煩惱 貪喜樂相應 瞋憂苦癡遍 邪見憂及喜 疑憂餘五喜 一切舍相應 上地皆隨應 遍自識諸受
論曰。欲界所繫諸煩惱中。貪喜樂相應。以歡行轉遍六識故。瞋憂苦相應。以戚行轉遍六識故。無明遍與前四相應。歡戚行轉遍六識故。邪見通與憂喜相應。歡戚行轉唯意地故。何緣邪見歡戚行轉。如次先造罪福業故。疑憂相應。以戚行轉唯意地故。懷猶
【現代漢語翻譯】 現代漢語譯本 此隨煩惱屬於哪個界系？頌文說： 『諂誑欲初定，三三界余欲』 論述：諂和誑只存在於欲界和初禪定中。怎麼知道梵天界有諂和誑呢？因為大梵天王隱藏自己的真實情況，顯現虛假的表象來欺騙馬勝比丘（Aśvajit）。這兩種煩惱之前雖然已經分別解釋過，但因為意義相關，所以現在再次辨析。惛沉、掉舉、憍慢這三種煩惱通於三界。其餘一切隨煩惱都只在欲界。也就是說，十六種隨煩惱中，五種如前所述。其餘十一種都屬於欲界。 已經辨析了隨眠和隨煩惱。其中，有哪些只在意地生起？有哪些能通於六識地生起？頌文說： 『見所斷慢眠，自在隨煩惱，皆唯意地起，余通依六識』 論述：簡略地說，應該知道，見所斷和修所斷的煩惱，以及一切憍慢、睡眠，還有隨煩惱中能自在生起的那些，所有這些都依意識而生起。因為五識身沒有容納這些煩惱生起的空間。其餘一切煩惱都能通於六識生起。也就是說，修所斷的貪、嗔、無明，以及與它們相應的各種隨煩惱，即無慚、無愧、惛沉、掉舉，以及其餘屬於大煩惱地法的隨煩惱，都能依六識身而生起。 正如先前所辨析的樂等五受根，現在所說明的煩惱和隨煩惱，哪些煩惱等與哪些根相應？對此，首先應該辨析各種煩惱。頌文說： 『欲界諸煩惱，貪喜樂相應，瞋憂苦癡遍，邪見憂及喜，疑憂餘五喜，一切舍相應，上地皆隨應，遍自識諸受』 論述：欲界所繫的各種煩惱中，貪與喜和樂相應。因為貪以歡快的心情在六識中流轉。嗔與憂和苦相應。因為嗔以慼然的心情在六識中流轉。無明普遍與前四種煩惱相應。因為無明以歡快和慼然的心情在六識中流轉於六識中。邪見通與憂和喜相應。因為邪見以歡快和慼然的心情只在意識地中流轉。為什麼邪見會以歡快和慼然的心情流轉呢？因為邪見會依次先造作罪業和福業。疑與憂相應。因為疑以慼然的心情只在意識地中流轉。懷有猶豫。
【English Translation】 English version To which realm are these secondary afflictions (Sanskrit: upakleśa) related? The verse says: 'Conceit and deceit are in the desire realm and the first dhyana (Sanskrit: dhyāna), the remaining are in the desire realm of the three realms.' Treatise: Conceit (Sanskrit: śāṭhya) and deceit (Sanskrit: māya) exist only in the desire realm and the first dhyana. How do we know that the Brahma realm has conceit and deceit? Because the Great Brahma King concealed his true feelings and manifested false appearances to deceive the Bhikshu Aśvajit (one of the first five disciples of the Buddha). Although these two afflictions have been explained separately before, they are now re-examined because their meanings are related. Torpor (Sanskrit: styāna), agitation (Sanskrit: auddhatya), and pride (Sanskrit: mada) are common to the three realms. All other secondary afflictions are only in the desire realm. That is to say, among the sixteen secondary afflictions, five are as previously described. The remaining eleven are related only to the desire realm. We have already distinguished between latent tendencies (Sanskrit: anuśaya) and secondary afflictions. Among them, which ones arise only in the mind-basis (Sanskrit: mana)? Which ones can arise in the six consciousnesses (Sanskrit: ṣaṭ vijñānāni)? The verse says: 'The afflictions severed by seeing (Sanskrit: darśana-heya), pride, sleep (Sanskrit: middha), and the independent secondary afflictions all arise only in the mind-basis; the rest can arise in the six consciousnesses.' Treatise: Briefly speaking, it should be known that the afflictions severed by seeing and those severed by cultivation (Sanskrit: bhāvanā-heya), as well as all pride, sleep, and those secondary afflictions that arise independently, all arise based on consciousness (Sanskrit: vijñāna). This is because the five sense consciousnesses (Sanskrit: pañca vijñāna-kāyāḥ) have no capacity for these afflictions to arise. All other afflictions can arise in the six consciousnesses. That is to say, greed (Sanskrit: rāga), hatred (Sanskrit: dveṣa), ignorance (Sanskrit: avidyā) severed by cultivation, and the various secondary afflictions corresponding to them, namely shamelessness (Sanskrit: āhrīkya), lack of embarrassment (Sanskrit: anapatrāpya), torpor, agitation, and the remaining secondary afflictions included in the great affliction-ground dharmas (Sanskrit: mahāklesa-bhūmika), can all arise based on the six consciousnesses. Just as the five feeling-roots (Sanskrit: pañca vedanā-indriyāṇi) such as pleasure (Sanskrit: sukha) were previously analyzed, which afflictions and secondary afflictions correspond to which roots in this explanation of afflictions and secondary afflictions? First, the various afflictions should be analyzed. The verse says: 'In the desire realm, greed corresponds to joy (Sanskrit: prīti) and pleasure; hatred corresponds to sorrow (Sanskrit: domaṇasya) and pain (Sanskrit: duḥkha); ignorance is pervasive with the previous four; wrong views (Sanskrit: mithyādṛṣṭi) correspond to sorrow and joy; doubt (Sanskrit: vicikitsā) corresponds to sorrow, the remaining five correspond to joy; all correspond to equanimity (Sanskrit: upekṣā); the higher realms all correspond accordingly; all feelings pervade their own consciousnesses.' Treatise: Among the various afflictions related to the desire realm, greed corresponds to joy and pleasure because greed circulates with a joyful feeling throughout the six consciousnesses. Hatred corresponds to sorrow and pain because hatred circulates with a distressed feeling throughout the six consciousnesses. Ignorance is universally associated with the previous four afflictions because ignorance circulates with both joyful and distressed feelings throughout the six consciousnesses. Wrong views correspond to both sorrow and joy because wrong views circulate with joyful and distressed feelings only in the mind-basis. Why do wrong views circulate with joyful and distressed feelings? Because wrong views sequentially create sinful and meritorious actions. Doubt corresponds to sorrow because doubt circulates with a distressed feeling only in the mind-basis. Harboring hesitation.
預者求決定知心愁戚故。餘四見慢與喜相應。以歡行轉唯意地故。已約別相說受相應。就通相說受相應者。一切皆與舍受相應。以諸隨眠相續斷位勢力衰歇必住舍受。欲界既爾。上地云何。皆隨所應遍與自地自識俱起諸受相應。謂若地中具有四識彼一一識所起煩惱各遍自識諸受相應。若諸地中唯有意識即彼意識所起煩惱遍與意識識受相應。上諸地中識受多少如前已辯。故不別說。已辯煩惱諸受相應。今次復應辯隨煩惱。頌曰。
諸隨煩惱中 嫉悔忿及惱 害恨憂俱起 慳喜受相應 諂誑及眠覆 通憂喜俱起 憍喜樂皆舍 餘四遍相應
論曰。隨煩惱中嫉等六種。一切皆與憂根相應。以戚行轉唯意地故。慳喜相應。以歡行轉唯意地故。歡行轉者。慳相與貪極相似故。諂誑眠覆憂喜相應。歡戚行轉唯意地故。歡戚行者。謂或有時以歡喜心而行諂等。或時有以憂戚心行。憍喜樂相應。歡行唯意故。在第三靜慮與樂相應。若在下諸地與喜相應。此上所說諸隨煩惱一切皆與舍受相應。相續斷時皆住舍故。有通行在唯舍地故。舍於一切相應無遮。譬如無明遍相應故。余無慚愧惛沉掉舉四皆遍與五受相應。前二是大不善地法攝故。后二是大煩惱地法攝故。所說煩惱隨煩惱中。有依異門。佛說為蓋。今次應辯
【現代漢語翻譯】 現代漢語譯本：預先尋求決定的知心，常因愁苦而戚傷。其餘四種（指慢、疑、見、無明）則與喜悅相應，因為它們以歡快的心情執行轉變，只在意識層面活動。以上是約略地從別相上說明受的相應關係。若從通相上說受的相應關係，則一切煩惱都與舍受相應，因為各種隨眠（煩惱的潛在形式）在相續斷滅、勢力衰竭時，必定安住于舍受。欲界既然如此，那麼上界的情況如何呢？都是隨其所應，普遍地與各自地、各自識所生起的各種受相應。也就是說，如果某個地界中具有四識（眼識、耳識、鼻識、舌識），那麼這四識各自生起的煩惱，就各自普遍地與自識的各種受相應。如果某些地界中只有意識，那麼就只有意識生起的煩惱，普遍地與意識的各種受相應。上界中識和受的多少，前面已經辨析過，所以不再贅述。已經辨析了煩惱與各種受的相應關係，現在接著應當辨析隨煩惱。
頌曰： 諸隨煩惱中，嫉悔忿及惱， 害恨憂俱起，慳喜受相應。 諂誑及眠覆，通憂喜俱起， 憍喜樂皆舍，餘四遍相應。
論曰：隨煩惱中，嫉妒、後悔、忿怒、惱恨、損害、怨恨這六種，一切都與憂根相應，因為它們以戚傷的心情執行轉變，只在意識層面活動。慳吝與喜悅相應，因為它們以歡快的心情執行轉變，只在意識層面活動。所謂歡快的心情執行轉變，是因為慳吝的相狀與貪婪極其相似。諂媚、欺誑、睡眠、覆藏與憂愁、喜悅相應，因為它們以歡快或戚傷的心情執行轉變，只在意識層面活動。所謂歡快或戚傷的心情執行，是指有時以歡喜心而行諂媚等事，有時又以憂愁的心情而行。驕慢與喜悅、快樂相應，以歡快的心情執行，只在意識層面活動。在第三禪定中與快樂相應，如果在下方的各個地界中則與喜悅相應。以上所說的各種隨煩惱，一切都與舍受相應，因為在相續斷滅時都安住于舍受。因為有通行於唯有舍受的地界，所以舍受與一切相應而沒有遮礙，譬如無明普遍地相應。其餘的無慚、無愧、惛沉、掉舉這四種，都普遍地與五受相應。前兩種屬於大不善地法所攝，后兩種屬於大煩惱地法所攝。所說的煩惱和隨煩惱中，有依據不同角度，佛陀說為蓋（障礙）。現在接著應當辨析。
【English Translation】 English version: Those who seek to determine the mind beforehand are often distressed and sorrowful. The remaining four (referring to pride, doubt, views, and ignorance) correspond to joy, because they operate and transform with a joyful mind, only active at the level of consciousness. The above is a rough explanation of the correspondence of feelings from a specific perspective. If we speak of the correspondence of feelings from a general perspective, then all afflictions correspond to neutral feeling (upeksha), because all latent tendencies (anusaya) [latent forms of afflictions] abide in neutral feeling when their continuity is broken, and their power diminishes. If it is so in the desire realm, what about the upper realms? They all correspond as appropriate, universally corresponding to the various feelings arising from their respective realms and consciousnesses. That is to say, if a certain realm has four consciousnesses (eye, ear, nose, tongue), then the afflictions arising from each of these four consciousnesses universally correspond to the various feelings of their respective consciousnesses. If some realms only have consciousness, then only the afflictions arising from that consciousness universally correspond to the various feelings of that consciousness. The amount of consciousness and feeling in the upper realms has already been analyzed earlier, so it will not be repeated. Having analyzed the correspondence of afflictions with various feelings, now we should analyze the secondary afflictions.
Verse: Among the secondary afflictions, jealousy, regret, anger, and vexation, Harm, resentment, and sorrow arise together, stinginess corresponds to joy. Deceit, fraud, torpor, and concealment, generally arise with sorrow and joy, Conceit corresponds to joy and pleasure, the remaining four universally correspond.
Treatise: Among the secondary afflictions, jealousy (irshya), regret (kaukṛtya), anger (krodha), vexation (pradāsa), harm (vihiṃsā), and resentment (upanāha) all correspond to the root of sorrow, because they operate and transform with a sorrowful mind, only active at the level of consciousness. Stinginess (mātsarya) corresponds to joy, because it operates and transforms with a joyful mind, only active at the level of consciousness. The so-called joyful operation and transformation is because the appearance of stinginess is extremely similar to greed. Deceit (śāṭhya), fraud (māyā), torpor (styāna), and concealment (mrakṣa) correspond to sorrow and joy, because they operate and transform with a joyful or sorrowful mind, only active at the level of consciousness. The so-called joyful or sorrowful operation refers to sometimes engaging in deceitful acts with a joyful mind, and sometimes engaging in them with a sorrowful mind. Pride (mada) corresponds to joy and pleasure, operating with a joyful mind, only active at the level of consciousness. In the third dhyana (jhāna) [meditative absorption], it corresponds to pleasure, and in the lower realms it corresponds to joy. All the secondary afflictions mentioned above universally correspond to neutral feeling, because they all abide in neutral feeling when their continuity is broken. Because there is a path that only exists in the realm of neutral feeling, neutral feeling corresponds to everything without obstruction, just as ignorance universally corresponds. The remaining shamelessness (āhrīkya), lack of embarrassment (anapatrāpya), dullness (auddhatya), and distraction (vikṣepa) all universally correspond to the five feelings. The former two are included in the great unwholesome mental factors, and the latter two are included in the great afflictive mental factors. Among the afflictions and secondary afflictions mentioned, there are those that the Buddha spoke of as coverings (nīvaraṇa) [hindrances] from different perspectives. Now we should analyze.
。蓋相云何。頌曰。
蓋五唯在欲 食治用同故 雖二立一蓋 障蘊故唯五
論曰。佛于經中說蓋有五。一欲貪蓋。二瞋恚蓋。三惛眠蓋。四掉悔蓋。五疑蓋。此中所說惛掉及疑。為如欲貪瞋恚眠悔唯在欲界。通三界耶。應知此三亦唯在欲。以契經說如是五種純是圓滿不善聚故。色無色界無有不善。然此五種純不善故。唯在欲界非色無色。何故惛眠掉悔二蓋各有二體合立一耶。食治用同故合立一。食謂所食。亦名資糧。治謂能治。亦名非食。用謂事用。亦名功能。由此經中作如是說。惛眠雖二食非食同。何等名為惛眠蓋食。謂五種法。一𧄼瞢。二不樂。三頻申。四食不平性。五心昧劣性。何等名為此蓋非食。謂光明想。如是二種事用亦同。謂俱能令心性沈昧。掉悔雖二食非食同。何等名為掉悔蓋食。謂四種法。一親里尋。二國土尋。三不死尋。四隨念昔種種所更戲笑歡娛承奉等事。何等名為此蓋非食。謂奢摩他。如是二種事用亦同。謂俱能令心不寂靜。由此說食治用同故惛眠掉悔二合為一。諸煩惱等皆有蓋義。何故如來唯說此五。唯此於五蘊能為勝障故。謂貪恚蓋能障戒蘊。惛沉睡眠能障慧蘊。掉舉惡作能障定蘊。定慧無故於四諦疑。疑故能令乃至解脫解脫智見皆不得起。故唯此五建立為蓋。若作如
【現代漢語翻譯】 現代漢語譯本： 蓋障的相是怎樣的？頌文說：
『五蓋唯在欲界，飲食、對治、作用相同故；雖然是二個體，但立為一個蓋障，因為能障礙五蘊，所以只有五蓋。』
論述：佛在經中說有五蓋：一是欲貪蓋（對慾望的貪戀），二是瞋恚蓋（憤怒和憎恨），三是惛眠蓋（精神萎靡和想睡覺），四是掉悔蓋（心神不定和後悔），五是疑蓋（懷疑）。這裡所說的惛沉、掉舉和懷疑，是否像欲貪、瞋恚、睡眠、後悔一樣，只在欲界才有，還是通於三界？應該知道，這三種也只在欲界才有。因為契經上說，這五種都是純粹而圓滿的不善之聚。色界和無色界沒有不善。然而這五種是純粹的不善，所以只在欲界，不在色界和無色界。
為什麼惛眠和掉悔這兩個蓋障，各有兩種體性卻合立為一個呢？因為它們的飲食（所食）、對治（能治）、作用相同，所以合立為一個。飲食，指的是所食之物，也叫做資糧。對治，指的是能對治之物，也叫做非食。作用，指的是事用，也叫做功能。因此，經中這樣說：惛眠雖然是二個體性，但它們的食和非食是相同的。什麼叫做惛眠蓋的食？指的是五種法：一是身體沉重，二是不快樂，三是頻頻打哈欠，四是飲食不調，五是心性昏昧。什麼叫做這個蓋障的非食？指的是光明想。這兩種的事用也相同，都是能使心性沉沒昏昧。
掉悔雖然是二個體性，但它們的食和非食是相同的。什麼叫做掉悔蓋的食？指的是四種法：一是親里尋（思念親戚朋友），二是國土尋（思念家鄉），三是不死尋（幻想長生不老），四是隨念過去種種經歷過的嬉笑歡娛、承奉等事。什麼叫做這個蓋障的非食？指的是奢摩他（止息）。這兩種的事用也相同，都是能使心不寂靜。因此說，飲食、對治、作用相同，所以惛眠和掉悔二合為一。
諸煩惱等都有蓋障的意義，為什麼如來只說這五蓋呢？因為只有這五蓋對五蘊能產生最強的障礙。貪和瞋能障礙戒蘊，惛沉和睡眠能障礙慧蘊，掉舉和惡作能障礙定蘊。由於定和慧的缺失，所以對四諦產生懷疑。因為懷疑，所以乃至解脫和解脫智見都不能生起。所以只有這五種被建立為蓋障。如果這樣認為
【English Translation】 English version: What is the nature of the coverings? The verse says:
'The five coverings exist only in the desire realm, because their food, cure, and function are the same; although they are two entities, they are established as one covering, because they obstruct the five aggregates, so there are only five coverings.'
Treatise: The Buddha said in the sutras that there are five coverings: first, the covering of desire and greed (Kamatrsna-avarana), second, the covering of anger and hatred (Vyapada-avarana), third, the covering of sloth and torpor (Styana-middha-avarana), fourth, the covering of restlessness and remorse (Audhatya-kaukritya-avarana), and fifth, the covering of doubt (Vicikitsa-avarana). Are the sloth, restlessness, and doubt mentioned here, like desire, greed, anger, hatred, sleep, and remorse, only in the desire realm, or do they pervade the three realms? It should be known that these three are also only in the desire realm. Because the sutras say that these five are purely complete aggregates of unwholesomeness. The form and formless realms have no unwholesomeness. However, these five are purely unwholesome, so they are only in the desire realm, not in the form and formless realms.
Why are the two coverings of sloth and sleep, and restlessness and remorse, each with two natures, combined into one? Because their food (what is eaten), cure (what can cure), and function are the same, so they are combined into one. Food refers to what is eaten, also called nourishment. Cure refers to what can cure, also called non-food. Function refers to the function of things, also called function. Therefore, the sutra says: Although sloth and sleep are two natures, their food and non-food are the same. What is called the food of the covering of sloth and sleep? It refers to five kinds of dharmas: first, heaviness of body, second, unhappiness, third, frequent yawning, fourth, imbalance of diet, and fifth, dullness of mind. What is called the non-food of this covering? It refers to the thought of light (aloka-samjna). The functions of these two are also the same, both of which can make the mind sink and become dull.
Although restlessness and remorse are two natures, their food and non-food are the same. What is called the food of the covering of restlessness and remorse? It refers to four kinds of dharmas: first, thinking about relatives (jnati-vitarka), second, thinking about the country (janapada-vitarka), third, thinking about immortality (anavarata-vitarka), and fourth, recollecting various past experiences of play, laughter, joy, and service. What is called the non-food of this covering? It refers to Samatha (cessation). The functions of these two are also the same, both of which can make the mind restless. Therefore, it is said that the food, cure, and function are the same, so sloth and sleep, and restlessness and remorse, are combined into one.
All afflictions have the meaning of coverings, why does the Tathagata only speak of these five coverings? Because only these five coverings can produce the strongest obstruction to the five aggregates. Greed and anger can obstruct the aggregate of morality (sila-skandha), sloth and sleep can obstruct the aggregate of wisdom (prajna-skandha), and restlessness and regret can obstruct the aggregate of concentration (samadhi-skandha). Due to the lack of concentration and wisdom, doubt arises about the Four Noble Truths (catvari-arya-satyani). Because of doubt, even liberation (vimoksha) and the wisdom of liberation (vimukti-jnana-darsana) cannot arise. Therefore, only these five are established as coverings. If one thinks like this
是解釋經意。掉悔理應惛眠前說。以必依定方有慧生。定障亦應先慧障故。依如是理。有餘師言。此五蓋中。惛眠掉悔如次能障定蘊慧蘊。由此契經作如是說。修等持者怖畏惛眠。修擇法者怖畏掉悔。有餘別說。唯立五因。彼說云何。謂在行位。先於色等種種境中取可愛憎二種相故。后在住位由先為因。便起欲貪瞋恚二蓋。此二能障將入定心。由此後時正入定位於止及觀不能正習。由此便起惛眠掉悔如其次第障奢摩他毗缽舍那令不得起。由此於後出定位中思擇法時疑復為障。故建立蓋唯有此五。今應思擇。他界遍行及見滅道斷有漏緣諸惑于彼斷位不知彼所緣。知彼所緣時而彼不斷。如是諸惑斷由何因。非要遍知所緣故斷。若爾斷惑總由幾因。由四種因。何等為四。頌曰。
遍知所緣故 斷彼能緣故 斷彼所緣故 對治起故斷
論曰。且見所斷惑斷由前三因。一由遍知所緣故斷。謂見苦集斷自界緣。及見滅道斷無漏緣。二由斷彼能緣故斷。謂見苦集斷他界緣。以自界緣能緣于彼。能緣若斷彼隨斷故。三由斷彼所緣故斷。謂見滅道斷有漏緣。以無漏緣能為彼境所緣若斷彼隨斷故。若修所斷惑斷由后一因。謂但由第四對治起故斷。以若此品對治道生則此品中諸惑頓斷。何品諸惑誰為對治。謂上上品所有諸惑
【現代漢語翻譯】 現代漢語譯本：這是解釋經文的意義。掉舉和追悔應該在昏沉和睡眠之前解釋，因為必定依靠禪定才能產生智慧，而禪定的障礙也應該先於智慧的障礙。依據這樣的道理，有其他論師說，這五蓋中，昏沉和睡眠、掉舉和追悔依次能夠障礙定蘊和慧蘊。因此，契經中這樣說，修習等持（Samadhi）的人畏懼昏沉和睡眠，修習擇法（Dharma-vicaya）的人畏懼掉舉和追悔。還有其他不同的說法，隻立五種原因。他們的說法是什麼呢？就是在修行位，先對色等種種境界中取可愛和可憎兩種相，然後在住位，由於先前的原由，便生起欲貪和瞋恚兩種蓋。這兩種蓋能夠障礙將要進入禪定的心。因此，之後真正進入禪定時，對於止（Samatha）和觀（Vipassana）不能正確地修習。由此便生起昏沉和睡眠、掉舉和追悔，依次障礙奢摩他和毗缽舍那，使它們不能生起。由此在之後出定位中思擇法時，疑惑又成為障礙。所以建立蓋只有這五種。現在應該思考，其他界的遍行惑，以及見滅道所斷的有漏緣的諸惑，在它們斷除的階段，不知道它們所緣的境界；知道它們所緣的境界時，卻不能斷除它們。像這樣的諸惑，斷除是由於什麼原因呢？並非一定要普遍地知道所緣的境界才能斷除。如果這樣，斷除煩惱總共有幾種原因呢？由四種原因。是哪四種呢？頌說： 『普遍地知道所緣的境界，所以斷除； 斷除它們的能緣，所以斷除； 斷除它們的所緣，所以斷除； 對治生起，所以斷除。』 論述：且見所斷的煩惱，斷除由前三種原因。一是由普遍地知道所緣的境界而斷除。即見苦集所斷的自界緣，以及見滅道所斷的無漏緣。二是由斷除它們的能緣而斷除。即見苦集所斷的他界緣，因為自界緣能夠緣於它們。能緣如果斷除，它們也隨之斷除。三是由斷除它們的所緣而斷除。即見滅道所斷的有漏緣，因為無漏緣能夠作為它們的境界所緣，所緣如果斷除，它們也隨之斷除。如果是修所斷的煩惱，斷除由后一種原因。即只是由第四種對治生起而斷除。如果這一品的對治道生起，那麼這一品中的諸惑就頓然斷除。哪一品的諸惑由誰來對治呢？即上上品的所有諸惑。
【English Translation】 English version: This explains the meaning of the sutra. Agitation and regret should be explained before drowsiness and sleep, because wisdom necessarily arises from Samadhi (concentration), and the obstacles to Samadhi should also precede the obstacles to wisdom. According to this principle, some other teachers say that among these five hindrances, drowsiness and sleep, agitation and regret, respectively, can hinder the Samadhi-skandha (aggregate of concentration) and the Prajna-skandha (aggregate of wisdom). Therefore, the sutra says that those who practice Samadhi (concentration) fear drowsiness and sleep, and those who practice Dharma-vicaya (discrimination of dharmas) fear agitation and regret. There are other different views that only establish five causes. What are their views? That is, in the stage of practice, one first takes the two aspects of lovable and hateful in various realms such as form, and then in the stage of dwelling, due to the previous causes, the two hindrances of desire and anger arise. These two hindrances can obstruct the mind that is about to enter Samadhi. Therefore, later, when truly entering Samadhi, one cannot correctly practice Samatha (tranquility) and Vipassana (insight). From this, drowsiness and sleep, agitation and regret arise, respectively hindering Samatha and Vipassana, preventing them from arising. Therefore, when contemplating the Dharma in the post-meditation state, doubt becomes an obstacle again. Therefore, only these five hindrances are established. Now it should be considered, the pervasive afflictions of other realms, and the afflictions of the conditioned arising (hetupratyaya) that are severed by seeing the cessation of suffering and the path, in the stage of their severance, they do not know the object they are related to; when they know the object they are related to, they cannot sever them. What are the reasons for severing such afflictions? It is not necessary to universally know the object they are related to in order to sever them. If so, how many causes are there in total for severing afflictions? There are four causes. What are the four? 『Severance occurs through universally knowing the object of relation; Severance occurs through severing their relation; Severance occurs through severing their object of relation; Severance occurs through the arising of the antidote.』 Commentary: Moreover, the afflictions severed by seeing are severed by the first three causes. First, severance occurs through universally knowing the object of relation. That is, the self-realm arising severed by seeing suffering and origination, and the unconditioned arising severed by seeing cessation and the path. Second, severance occurs through severing their relation. That is, the other-realm arising severed by seeing suffering and origination, because the self-realm arising can be related to them. If the relation is severed, they are also severed accordingly. Third, severance occurs through severing their object of relation. That is, the conditioned arising severed by seeing cessation and the path, because the unconditioned arising can be their object of relation. If the object of relation is severed, they are also severed accordingly. If it is the afflictions severed by cultivation, severance occurs by the last cause. That is, severance occurs only by the arising of the fourth antidote. If the antidote path of this category arises, then the afflictions in this category are suddenly severed. Which category of afflictions is counteracted by whom? That is, all the afflictions of the highest category.
。下下品道能為對治。至下下品所有諸惑。上上品道能為對治。如是義門后當廣辯。所言對治總有幾種。頌曰。
對治有四種 謂斷持遠厭
論曰。諸對治門總有四種。一斷對治。謂無間道。二持對治。謂此後道。由彼能持此斷得故。三遠分對治。謂解脫道后所有道。由彼道能令此所斷惑得更遠故。有餘師說。亦解脫道。以解脫道如彼能令此所斷惑得更遠故四厭患對治。謂若有道見此界過失深生厭患。然此對治若欲善說。理實應為如是次第。一厭患對治。謂緣苦集起加行道。二斷對治。謂緣一切起無間道。三持對治。謂緣一切起解脫道。四遠分對治。謂緣一切起勝進道。諸惑永斷為定從何。頌曰。
應知從所緣 可令諸惑斷
論曰。應知諸惑得永斷時。不可令其離相應法。但可令彼遠離所緣。令于所緣不復生故。斷未來惑理且可然。容令于境不復生故。過去諸惑云何說斷。若謂頌說從所緣言意顯遍知所緣故斷。此亦非理。不決定故。由此應說煩惱等斷定何所從。自相續中煩惱等斷由得斷故。他相續中諸煩惱等及一切色不染法斷。由能緣彼自相續中所有諸惑究竟斷故。所言遠分遠性有幾。頌曰。
遠性有四種 謂相治處時 如大種尸羅 異方二世等
論曰。傳說。遠性總有四
【現代漢語翻譯】 現代漢語譯本：下下品道（指修行的方法）能夠對治（消除）下下品（最輕微）的煩惱。上上品道（指最高深的修行方法）能夠對治上上品（最嚴重）的煩惱。這些道理以後會詳細解釋。總的來說，對治的方法有幾種呢？頌文說： 『對治有四種，謂斷持遠厭。』 論述：對治煩惱的方法總共有四種：第一種是斷對治，指的是無間道（直接斷除煩惱的修行道路）。第二種是持對治，指的是無間道之後的解脫道（獲得解脫的修行道路），因為它能夠保持斷除煩惱的成果。第三種是遠分對治，指的是解脫道之後的所有修行道路，因為這些道路能夠使已經斷除的煩惱更加遠離。有些論師認為，解脫道也屬於遠分對治，因為它也能使已經斷除的煩惱更加遠離。第四種是厭患對治，指的是通過觀察此世間的過患，從而產生深深的厭離心。如果要更完善地解釋這些對治方法，應該按照這樣的順序：第一是厭患對治，通過觀察苦和集的因緣，發起加行道（為修行做準備的階段）。第二是斷對治，通過觀察一切法，發起無間道。第三是持對治，通過觀察一切法，發起解脫道。第四是遠分對治，通過觀察一切法，發起勝進道（更進一步的修行道路）。 煩惱的徹底斷除，究竟是從什麼地方開始的呢？頌文說： 『應知從所緣，可令諸惑斷。』 論述：應該知道，煩惱得到徹底斷除的時候，不能使其脫離相應的法，只能使其遠離所緣境（煩惱產生的對象），使其不再對所緣境產生煩惱。斷除未來的煩惱，這個道理還說得過去，因為可以使其不再對境界產生煩惱。但是過去的煩惱，又該如何說是斷除了呢？如果說頌文中的『從所緣』，意思是說通過遍知（完全瞭解）所緣境而斷除煩惱，這也是不合理的，因為這並不確定。因此，應該說煩惱等的斷除，究竟是從什麼地方開始的呢？在自己的相續（身心延續）中，煩惱等的斷除，是因為獲得了斷除煩惱的能力。在其他眾生的相續中，煩惱等的斷除，以及一切不染污的色法（物質現象）的斷除，是因為能夠緣取（認知）他們相續中所有煩惱的徹底斷除。 所說的遠分，以及遠離的性質，有幾種呢？頌文說： 『遠性有四種，謂相治處時，如大種尸羅，異方二世等。』 論述：傳說，遠離的性質總共有四種。
【English Translation】 English version: The inferior-inferior path (referring to methods of practice) can counteract (eliminate) the inferior-inferior (most subtle) afflictions. The superior-superior path (referring to the most profound methods of practice) can counteract the superior-superior (most severe) afflictions. These principles will be explained in detail later. In general, how many types of counteractions are there? The verse says: 『There are four types of counteractions: cessation, maintenance, distance, and aversion.』 Treatise: There are four types of methods for counteracting afflictions: The first is cessation counteraction, which refers to the uninterrupted path (the path of practice that directly cuts off afflictions). The second is maintenance counteraction, which refers to the path of liberation (the path of practice that attains liberation) after the uninterrupted path, because it can maintain the results of cutting off afflictions. The third is distance counteraction, which refers to all the paths of practice after the path of liberation, because these paths can make the afflictions that have been cut off even more distant. Some teachers believe that the path of liberation also belongs to distance counteraction, because it can also make the afflictions that have been cut off even more distant. The fourth is aversion counteraction, which refers to generating deep aversion by observing the faults of this world. If we want to explain these counteraction methods more completely, they should be in this order: The first is aversion counteraction, which initiates the preparatory path (the stage of preparing for practice) by observing the causes and conditions of suffering and accumulation. The second is cessation counteraction, which initiates the uninterrupted path by observing all dharmas. The third is maintenance counteraction, which initiates the path of liberation by observing all dharmas. The fourth is distance counteraction, which initiates the path of superior progress (a more advanced path of practice) by observing all dharmas. From what place does the complete cessation of afflictions ultimately begin? The verse says: 『It should be known that it is from the object of perception that afflictions can be cut off.』 Treatise: It should be known that when afflictions are completely cut off, they cannot be separated from the corresponding dharmas, but can only be distanced from the object of perception (the object that generates afflictions), so that they no longer generate afflictions towards the object of perception. Cutting off future afflictions is reasonable, because it can prevent them from arising towards the object. But how can past afflictions be said to be cut off? If it is said that the phrase 『from the object of perception』 in the verse means that afflictions are cut off by completely understanding the object of perception, this is also unreasonable, because it is not certain. Therefore, it should be said, from what place does the cessation of afflictions, etc., ultimately begin? In one's own continuum (the continuation of body and mind), the cessation of afflictions, etc., is because the ability to cut off afflictions has been obtained. In the continuum of other beings, the cessation of afflictions, etc., and the cessation of all undefiled form (material phenomena), is because they are able to perceive the complete cessation of all afflictions in their continuum. What are the types of distance, and the nature of being distant? The verse says: 『There are four types of distance: characteristic, antidote, place, and time, such as the great elements (Mahabhuta), morality (Śīla), different directions, and two times, etc.』 Treatise: It is said that there are four types of the nature of being distant in general.
種。一相遠性。如四大種。雖復俱在一聚中生以相異故亦名為遠二治遠性。如持犯戒。雖復俱在一身中行以相治故亦名為遠。三處遠性。如東西海。雖復俱在一世界中方處隔故亦名為遠。四時遠性。如過未世。雖復俱依一法上立時分隔故亦名為遠。望何說遠。望現在世。無間已滅及正生時與現相鄰。如何名遠。由世性別故得遠名。非久曾當方得名遠。若爾現在亦應得遠名。以望去來世性亦別故。若謂去來法無作用離作用故名為遠者。諸無為法作用說無。云何名近。若謂由現遍得無為故名近者。去來二世例亦應然。虛空無為如何名近。若謂過未更互相望由隔現在故名為遠。現望二世俱極相鄰。無為無隔故皆近者。則應去來鄰現在世。相望有隔故具二名。不應一向說名為遠。若依正理應說去來離法自相故名為遠。未來未得法自相故。過去已舍法自相故。等言為明舉事未盡。前言惑斷由治道生。道勝進時所斷諸惑為再斷不。所得離繫有重得耶。頌曰。
諸惑無再斷 離繫有重得 謂治生得果 練根六時中
論曰。諸惑若得彼能斷道。即由彼道此惑頓斷。必無後時再斷惑義。所得離系雖無隨道漸勝進理。而道進時。容有重起。彼勝得義。所言重得總有幾時。總有六時。何等為六。謂治道起得果練根。治道起時
【現代漢語翻譯】 現代漢語譯本 種。一、相遠性：如四大種（地、水、火、風四種基本元素）。雖然它們聚集在一起，但由於各自的性質不同，所以稱為『遠』。二、治遠性：如持戒和犯戒。雖然它們同時存在於一個身體中，但由於相互對治，所以稱為『遠』。三、處遠性：如東海和西海。雖然它們同在一個世界中，但由於方位不同，所以稱為『遠』。四、時遠性：如過去世和未來世。雖然它們都依存於同一法之上，但由於時間分隔，所以稱為『遠』。 以什麼為依據說『遠』呢？以現在世為參照。無間已滅和正生之時與現在相鄰，為什麼稱為『遠』呢？由於世的類別不同，所以稱為『遠』。不是因為時間長久才稱為『遠』。如果這樣，現在也應該稱為『遠』，因為它與過去和未來世的性質也不同。 如果說過去和未來法沒有作用，因為離開了作用所以稱為『遠』，那麼諸無為法（不生不滅的法）沒有作用，怎麼稱為『近』呢？如果說因為現在普遍能得到無為法所以稱為『近』，那麼過去和未來二世也應該如此。虛空無為，怎麼稱為『近』呢？ 如果說過去和未來互相觀望，因為隔著現在所以稱為『遠』，而現在觀望過去和未來都極其相鄰，無為沒有間隔所以都近，那麼過去和未來應該與現在相鄰。互相觀望有間隔，所以具有兩種名稱（遠和近）。不應該一概說成『遠』。 如果依據正理，應該說過去和未來離開了法的自相，所以稱為『遠』。未來還沒有得到法的自相，過去已經捨棄了法的自相。『等』字是爲了說明舉例沒有窮盡。 前面說惑的斷除是由於修道而生。道的力量增強時，所斷的各種煩惱是否需要再次斷除？所得到的離系（解脫）是否可以重複獲得？ 頌曰： 諸惑無再斷 離繫有重得 謂治生得果 練根六時中 論曰：各種煩惱如果得到了能夠斷除它們的道，就通過那個道頓然斷除。絕對沒有之後再次斷除煩惱的說法。所得到的離系雖然沒有隨著道的逐漸增強而進步的道理，但是當道進步時，容許有重新生起，獲得更殊勝的意義。所說的重新獲得總共有幾種情況？總共有六種情況。哪六種？就是修道生起、得果、練根。修道生起時。
【English Translation】 English version Species. 1. Distance in nature: Like the four great elements (earth, water, fire, and wind). Although they coexist in a group, they are called 'distant' because of their different natures. 2. Distance in cure: Like upholding precepts and breaking precepts. Although they both occur in the same body, they are called 'distant' because they counteract each other. 3. Distance in location: Like the Eastern Sea and the Western Sea. Although they are in the same world, they are called 'distant' because of their different locations. 4. Distance in time: Like the past and future. Although they both rely on the same dharma, they are called 'distant' because of the separation in time. Based on what is 'distant' said? Based on the present. The immediately ceased and the moment of arising are adjacent to the present, so why are they called 'distant'? Because of the difference in the nature of the times, they are called 'distant'. It is not because of the length of time that they are called 'distant'. If so, the present should also be called 'distant' because its nature is also different from the past and future. If it is said that the past and future dharmas have no function, and are called 'distant' because they are separated from function, then how are the unconditioned dharmas (dharmas that neither arise nor cease) called 'near' since they have no function? If it is said that they are called 'near' because the unconditioned is universally attainable in the present, then the same should apply to the past and future. How is the unconditioned space called 'near'? If it is said that the past and future look at each other and are called 'distant' because they are separated by the present, while the present looks at the past and future and is extremely adjacent, and the unconditioned has no separation so they are all near, then the past and future should be adjacent to the present. Looking at each other, they have separation, so they have two names (distant and near). They should not be uniformly called 'distant'. If based on correct reasoning, it should be said that the past and future are called 'distant' because they are separated from the self-nature of the dharma. The future has not yet attained the self-nature of the dharma, and the past has already abandoned the self-nature of the dharma. The word 'etc.' is to indicate that the examples are not exhaustive. It was previously said that the cessation of afflictions arises from cultivation of the path. When the power of the path increases, do the various afflictions that have been ceased need to be ceased again? Can the obtained separation (liberation) be obtained again? Verse: All afflictions are not ceased again, liberation can be obtained again. Meaning the arising of cure, obtaining the fruit, refining the roots in six times. Treatise: If various afflictions have obtained the path that can cease them, then they are suddenly ceased by that path. There is absolutely no saying of ceasing afflictions again later. Although the obtained separation does not have the principle of gradually progressing with the increasing strength of the path, when the path progresses, it is permissible to arise again, obtaining a more excellent meaning. How many situations are there in total for the so-called re-obtaining? There are six situations in total. What are the six? They are the arising of the path of cure, obtaining the fruit, and refining the roots. When the path of cure arises.
。謂解脫道。得果時者。謂得預流一來不還阿羅漢果。練根時者。謂轉根時。此六時中諸惑離系隨道勝進重起勝得。然諸離系隨應當知。有具六時起勝得者。乃至亦有唯具二時。謂欲界系見四諦斷及色無色見三諦斷所有離系具六時得。色無色界見道諦斷所有離系唯五時得。由治生時即得果故。不應於此分為二時。欲界修斷五品離系亦五時得。除預流果。第六離系唯四時得。謂於前五又除一時。得果治生時無異故。第七八品亦四時得。得果四中除前二故。第九離系唯三時得。謂於前四又除一時。亦治生時即得果故。色無色界修所斷中。唯除有頂第九離系所余離系亦三時得。得果四中除前三故。有頂第九唯二時得。謂前三內又除一時。亦治生時即得果故。如是且說容有理說。以利根者前諸位中一一皆除練根得故。諸有超越入聖道者隨應有除預流等故。即諸離系彼彼位中得遍知名。遍知有二。一智遍知。二斷遍知。智遍知者。謂無漏智。斷遍知者。謂即諸斷。此于果上立因名故。為一切斷立一遍知。不爾。云何。頌曰。
斷遍知有九 欲初二斷一 二各一合三 上界三亦爾 餘五順下分 色一切斷三
論曰。諸斷總立九種遍知。謂三界系見諦所斷煩惱等斷立六遍知。所餘三界修道所斷煩惱等斷立三遍知
【現代漢語翻譯】 現代漢語譯本 所謂解脫道，是指獲得預流果、一來果、不還果、阿羅漢果的時候。所謂練根時，是指轉根的時候。這六個時段中，各種煩惱的解脫與繫縛，隨著修道的精進，會重新生起殊勝的證得。然而，各種解脫與繫縛，應當知道，有的具備六個時段生起殊勝的證得，乃至也有的只具備兩個時段。 具體來說，欲界系（指欲界所繫縛的煩惱）見四諦（苦、集、滅、道四聖諦）所斷，以及色界、無色界見三諦（除苦諦之外的集、滅、道三聖諦）所斷的所有解脫，具備六個時段的證得。色界、無色界見道諦所斷的所有解脫，只有五個時段的證得，因為在治生位（指通過修行生起智慧的階段）時就已證得果位，所以不應在此分為兩個時段。 欲界修道所斷的前五品煩惱的解脫，也有五個時段的證得，除去預流果。第六品煩惱的解脫，只有四個時段的證得，相對於前五個時段又除去一個時段，因為證得果位和治生位沒有差別。第七、第八品煩惱的解脫，也有四個時段的證得，在證得果位的四個時段中除去前兩個時段。第九品煩惱的解脫，只有三個時段的證得，相對於前四個時段又除去一個時段，也是因為治生位時就已證得果位。 色界、無色界修道所斷的煩惱中，除了有頂天（指色界最高的境界）的第九品煩惱的解脫，其餘的解脫也有三個時段的證得，在證得果位的四個時段中除去前三個時段。有頂天的第九品煩惱的解脫，只有兩個時段的證得，在前三個時段中又除去一個時段，也是因為治生位時就已證得果位。 以上只是就容許的道理而說，因為對於利根者來說，在前面的各個階段中，都可以一一除去練根時所證得的。對於那些超越次第直接進入聖道的人來說，也隨其根器有除去預流果等情況。因此，各種解脫在各個階段中，可以得到遍知這個名稱。遍知有兩種：一是智遍知，二是斷遍知。智遍知，是指無漏智慧。斷遍知，是指各種斷除。這是在果位上安立因位的名稱。 爲了所有的斷除都安立一個遍知，否則，要如何解釋下面的頌文呢？ 頌曰：斷遍知有九，欲初二斷一，二各一合三，上界三亦爾，餘五順下分，色一切斷三。 論曰：各種斷除總共安立九種遍知。也就是說，三界系（指欲界、色界、無色界）見諦所斷的煩惱等的斷除，安立六種遍知。其餘三界修道所斷的煩惱等的斷除，安立三種遍知。
【English Translation】 English version The so-called path of liberation refers to the time of attaining the fruits of Stream-enterer (Sotapanna), Once-returner (Sakadagami), Non-returner (Anagami), and Arhat. The so-called time of root refinement refers to the time of root transformation. Within these six periods, the liberation and bondage of various afflictions, along with the progress of the path, will re-arise with superior attainment. However, it should be known that some liberations and bondages possess the superior attainment arising in all six periods, while others possess only two periods. Specifically, all liberations from afflictions severed by seeing the Four Noble Truths (suffering, origin, cessation, path) in the Desire Realm (Kama-dhatu), and those severed by seeing the Three Truths (excluding the Truth of Suffering, namely origin, cessation, and path) in the Form Realm (Rupa-dhatu) and Formless Realm (Arupa-dhatu), possess the attainment in six periods. All liberations from afflictions severed by seeing the Truth of the Path in the Form Realm and Formless Realm possess the attainment in only five periods because the fruit is attained during the stage of generating the means (referring to the stage of generating wisdom through practice), so it should not be divided into two periods here. The liberation from the first five categories of afflictions severed by cultivation in the Desire Realm also possesses the attainment in five periods, excluding the fruit of Stream-enterer. The liberation from the sixth category of afflictions possesses the attainment in only four periods, excluding one period compared to the previous five periods, because there is no difference between attaining the fruit and generating the means. The liberation from the seventh and eighth categories of afflictions also possesses the attainment in four periods, excluding the first two periods among the four periods of attaining the fruit. The liberation from the ninth category of afflictions possesses the attainment in only three periods, excluding one period compared to the previous four periods, also because the fruit is attained during the stage of generating the means. Among the afflictions severed by cultivation in the Form Realm and Formless Realm, except for the liberation from the ninth category of afflictions in the Peak of Existence (Bhava-agra, referring to the highest realm of the Form Realm), the remaining liberations also possess the attainment in three periods, excluding the first three periods among the four periods of attaining the fruit. The liberation from the ninth category of afflictions in the Peak of Existence possesses the attainment in only two periods, excluding one period among the previous three periods, also because the fruit is attained during the stage of generating the means. The above is only a discussion based on permissible reasoning, because for those with sharp faculties, the attainment during the time of root refinement can be excluded one by one in the previous stages. For those who transcend the gradual order and directly enter the holy path, there are also cases of excluding the fruit of Stream-enterer, etc., depending on their faculties. Therefore, various liberations in each stage can be given the name 'Parijnana' (complete knowledge). There are two types of Parijnana: one is Jnana-parijnana (knowledge-based complete knowledge), and the other is Pradhana-parijnana (severance-based complete knowledge). Jnana-parijnana refers to non-outflow wisdom. Pradhana-parijnana refers to various severances. This is establishing the name of the cause on the fruit position. In order to establish one Parijnana for all severances, otherwise, how can the following verse be explained? Verse: Severance-based complete knowledge is ninefold; the first two severances in the Desire Realm are one; two are each one, combined are three; the three upper realms are also like this; the remaining five follow the lower divisions; all severances in the Form Realm are three. Treatise: Various severances are collectively established as nine types of complete knowledge. That is to say, the severances of afflictions, etc., severed by seeing the Truths in the three realms (Desire Realm, Form Realm, Formless Realm), are established as six types of complete knowledge. The severances of the remaining afflictions, etc., severed by cultivation in the three realms, are established as three types of complete knowledge.
。且三界系見諦所斷煩惱等斷立六云何。謂欲界系初二部斷立一遍知。初二部言即顯見苦見集所斷。次二部斷各立一遍知。次二部言顯見滅道斷。如是欲界見諦所斷煩惱等斷立三遍知。如欲界三上界亦爾。謂色無色二界所繫。亦初二斷一二各一合三。是見苦集見滅見道所斷法斷合立三義。如是名為三界見諦所斷法斷六種遍知。餘三界系修道所斷煩惱等斷立三云何。謂欲界系修道所斷煩惱等斷立一遍知。應知即是五順下分結盡遍知。並前立故。色界所繫修道所斷煩惱等斷立一遍知。應知此即是色愛盡遍知。無色界系修道所斷煩惱等斷立一遍知。即一切結永盡遍知。此亦並前合立一故。如是名為三界修道所斷法斷三種遍知。以何因緣色無色界修道所斷煩惱等斷別立遍知非見所斷。以修所斷治不同故。如是所立九種遍知。應辯于中幾何道果。頌曰。
于中忍果六 餘三是智果 未至果一切 根本五或八 無色邊果一 三根本亦爾 俗果二聖九 法智三類二 法智品果六 類智品果五
論曰。於此九中且應先辯與忍智道為果差別。忍果有六。謂三界系見斷法斷六種遍知。智果有三。謂順下分色愛一切結盡遍知。由此三遍知是修道果故。如何忍果說為遍知。諸忍皆是智眷屬故。如王眷屬假立王名。
【現代漢語翻譯】 現代漢語譯本： 此外，關於三界（Trailokya）所繫縛的見諦（Darshana-marga）所斷煩惱等的斷滅，如何建立六種遍知（Parinaya）？ 也就是說，欲界（Kama-dhatu）所繫縛的最初二部斷滅，建立為一遍知。最初二部指的是見苦（Dukkha-satya）和見集（Samudaya-satya）所斷的煩惱。其次的二部斷滅，各自建立為一遍知。其次的二部指的是見滅（Nirodha-satya）和見道（Marga-satya）所斷的煩惱。如此，欲界見諦所斷的煩惱等的斷滅，建立為三種遍知。如同欲界一樣，上界（Urdhva-dhatu）也是如此。也就是色界（Rupa-dhatu）和無色界（Arupa-dhatu）二界所繫縛的煩惱，也是最初二斷為一，其次二斷各一，合為三種。這是見苦、見集、見滅、見道所斷的法，斷滅后合立的三種意義。這樣就稱為三界見諦所斷的法斷滅的六種遍知。 其餘三界所繫縛的修道（Bhavana-marga）所斷煩惱等的斷滅，如何建立三種遍知？ 也就是說，欲界所繫縛的修道所斷煩惱等的斷滅，建立為一遍知。應當知道，這就是五順下分結（Panca-avarabhagiya-samyojana）的斷盡遍知，與前面的建立並列。色界所繫縛的修道所斷煩惱等的斷滅，建立為一遍知。應當知道，這也就是色愛（Raga）的斷盡遍知。無色界所繫縛的修道所斷煩惱等的斷滅，建立為一遍知，也就是一切結（Sarva-samyojana）的永遠斷盡遍知。這也是與前面合併建立為一個的緣故。這樣就稱為三界修道所斷的法斷滅的三種遍知。 因為什麼緣故，色界和無色界修道所斷的煩惱等的斷滅，要分別建立遍知，而不是見諦所斷？ 因為修道所斷的對治方法不同。如此所建立的九種遍知，應當辨別其中有多少是道果（Marga-phala）。頌曰： 『于中忍果六，餘三是智果，未至果一切，根本五或八，無色邊果一，三根本亦爾，俗果二聖九，法智三類二，法智品果六，類智品果五。』 論曰：在這九種遍知中，首先應當辨別與忍（Ksanti）和智（Jnana）道作為果的差別。忍果有六種，也就是三界所繫縛的見斷法斷的六種遍知。智果有三種，也就是順下分結、色愛、一切結的斷盡遍知。因為這三種遍知是修道果的緣故。為什麼忍果會被說成是遍知呢？ 因為諸忍都是智的眷屬的緣故。如同王的眷屬可以假借王的名義一樣。
【English Translation】 English version: Furthermore, regarding the establishment of six Parinayas (comprehensions) concerning the cutting off of afflictions etc. that are bound to the Trailokya (Three Realms) and severed by Darshana-marga (the Path of Seeing), how is it done? That is to say, the cutting off of the initial two parts bound to the Kama-dhatu (Desire Realm) is established as one Parinaya. The initial two parts refer to what is severed by seeing Dukkha-satya (the Truth of Suffering) and Samudaya-satya (the Truth of Origin). The cutting off of the next two parts is each established as one Parinaya. The next two parts refer to what is severed by seeing Nirodha-satya (the Truth of Cessation) and Marga-satya (the Truth of the Path). Thus, the cutting off of afflictions etc. that are severed by Darshana-marga in the Kama-dhatu is established as three Parinayas. Just like the Kama-dhatu, the Urdhva-dhatu (Upper Realms) is also the same. That is, what is bound to the two realms of Rupa-dhatu (Form Realm) and Arupa-dhatu (Formless Realm) is also that the initial two cuttings are one, and the next two cuttings are each one, totaling three. This is the three meanings established by combining the cutting off of the dharmas severed by seeing Dukkha, Samudaya, Nirodha, and Marga. This is called the six Parinayas of the cutting off of dharmas severed by Darshana-marga in the Three Realms. Regarding the establishment of three Parinayas concerning the cutting off of afflictions etc. that are bound to the remaining Three Realms and severed by Bhavana-marga (the Path of Cultivation), how is it done? That is to say, the cutting off of afflictions etc. that are severed by Bhavana-marga and bound to the Kama-dhatu is established as one Parinaya. It should be known that this is the Parinaya of the exhaustion of the Panca-avarabhagiya-samyojana (Five Lower Fetters), and it is established alongside the previous one. The cutting off of afflictions etc. that are severed by Bhavana-marga and bound to the Rupa-dhatu is established as one Parinaya. It should be known that this is the Parinaya of the exhaustion of Raga (Lust/Desire for Form). The cutting off of afflictions etc. that are severed by Bhavana-marga and bound to the Arupa-dhatu is established as one Parinaya, which is the Parinaya of the permanent exhaustion of Sarva-samyojana (all Fetters). This is also established as one by combining it with the previous one. Thus, this is called the three Parinayas of the cutting off of dharmas severed by Bhavana-marga in the Three Realms. For what reason is the cutting off of afflictions etc. that are severed by Bhavana-marga in the Rupa-dhatu and Arupa-dhatu separately established as Parinayas, and not severed by Darshana-marga? Because the antidotes for what is severed by Bhavana are different. The nine Parinayas that are thus established should be distinguished as to how many of them are Marga-phala (Path Fruits). The verse says: 'Among them, six are fruits of Ksanti (Forbearance), the remaining three are fruits of Jnana (Wisdom), all are fruits of the Unattained, the fundamental five or eight, one is the fruit of the Formless Border, the three fundamentals are also like that, two are mundane fruits and nine are noble, three are Dharma-jnana and two are similar, six are fruits of Dharma-jnana class, and five are fruits of similar Jnana class.' The treatise says: Among these nine, the difference between Ksanti and Jnana paths as fruits should be distinguished first. There are six fruits of Ksanti, which are the six Parinayas of the cutting off of dharmas severed by seeing and bound to the Three Realms. There are three fruits of Jnana, which are the Parinayas of the exhaustion of the Lower Fetters, Lust for Form, and all Fetters. Because these three Parinayas are fruits of the Bhavana-marga. How can the fruit of Ksanti be said to be Parinaya? Because all Ksantis are retinues of Jnana. Just like the retinues of a king can be given the name of the king.
或忍與智同一果故。今次應辯與靜慮地眷屬根本為果差別。未至靜慮果具有九。謂此為依能斷三界見修所斷煩惱等故。根本靜慮果五或八。所言五者。毗婆沙師說。根本地唯能永斷色無色攝煩惱等故。欲界所繫煩惱等斷彼唯許是未至果故。所言八者。尊者妙音說。根本地亦與欲界諸煩惱等為斷對治。諸有先離欲界染者。依根本地入見諦時。于欲界系見斷法斷許別道引無漏得故。由此亦是彼見道果。除順下分結盡遍知。以彼唯是未至果故。無容修彼斷對治故。中間靜慮如根本說。今次應辯與無色地眷屬根本為果差別。無色邊地果唯有一。謂依空處近分地道得色愛盡遍知果故。前三根本果亦唯一。謂依無色前三根本得一切盡遍知果故。今次應辯與世俗道及諸聖道為果差別。俗道果二。謂俗道力唯能獲得順下分盡及色愛盡遍知果故。聖道果九。謂聖道力遍能永斷三界法故。今次應辯與法類智為果差別。法智果三。謂法智力能斷三界修所斷故得后三果類智果二。謂類智力但能永斷色無色界修所斷故。得后二果。今次應辯與法類智同品諸道為果差別。法智品果六。謂即是前法智法忍所得六果。類智品果五。謂即是前類智類忍所得五果。品言通攝智及忍故。何故一一斷不別立遍知。唯就如前九位建立。頌曰。
得無漏斷得
【現代漢語翻譯】 現代漢語譯本：或者說，忍與智具有相同的結果，因此現在應該辨析（四根本）禪定與靜慮地的眷屬（未至定、中間定）在結果上的差別。未至靜慮的結果有九種，即依靠此定能夠斷除三界（欲界、色界、無色界）的見所斷和修所斷的煩惱等等。根本靜慮的結果有五種或八種。所謂五種，是指毗婆沙師的觀點，認為根本地只能永遠斷除色界和無色界所攝的煩惱等等，對於欲界所繫的煩惱等的斷除，他們只承認是未至定的結果。所謂八種，是指尊者妙音的觀點，認為根本地也與欲界的各種煩惱等作為斷除的對治。那些先已遠離欲界染污的人，依靠根本地進入見諦時，對於欲界系見所斷法的斷除，允許有別道的引導而獲得無漏，因此這也是他們的見道果。除了順下分結盡的遍知，因為那只是未至定的結果，沒有修習斷除對治的餘地。中間靜慮與根本靜慮的情況相同。現在應該辨析與無色地的眷屬（四無色定）和根本定在結果上的差別。無色邊地的結果只有一種，即依靠空無邊處近分地的道，獲得色愛盡的遍知果。前三個根本定的結果也只有一種，即依靠無色界前三個根本定，獲得一切盡的遍知果。現在應該辨析與世俗道以及各種聖道在結果上的差別。世俗道的結果有兩種，即世俗道的力量只能獲得順下分結盡和色愛盡的遍知果。聖道的結果有九種，即聖道的力量能夠普遍地永遠斷除三界的法。現在應該辨析法智（Dharmajñāna）與類智（Anvayajñāna）在結果上的差別。法智的結果有三種，即法智的力量能夠斷除三界的修所斷，因此得到后三種果。類智的結果有兩種，即類智的力量只能永遠斷除色界和無色界的修所斷，因此得到后兩種果。現在應該辨析與法智、類智同品的各種道在結果上的差別。法智品的結果有六種，即是前面法智、法忍（Dharmajñānakṣānti）所得到的六種果。類智品的結果有五種，即是前面類智、類忍（Anvayajñānakṣānti）所得到的五種果。『品』這個詞語統攝了智和忍。為什麼每一種斷除不單獨設立遍知，而只是像前面那樣就九種位置建立呢？頌說： 『獲得無漏斷得』
【English Translation】 English version: Or, because forbearance and wisdom have the same result, now we should distinguish the difference in results between the Four Dhyānas (Caturdhyāna) and the retinue of the Dhyāna realm (Ānāgamya-dhyāna, Madhyadhyāna). Ānāgamya-dhyāna has nine results, namely, relying on this, one can sever the afflictions that are severed by seeing and cultivation in the three realms (desire realm, form realm, formless realm). The results of the Fundamental Dhyāna are five or eight. The so-called five refers to the view of the Vaibhāṣika masters, who believe that the Fundamental Ground can only permanently sever the afflictions included in the Form Realm and Formless Realm, etc. As for the severance of afflictions related to the Desire Realm, they only acknowledge it as the result of Ānāgamya-dhyāna. The so-called eight refers to the view of Venerable Myo-on, who believes that the Fundamental Ground also serves as the antidote to sever various afflictions in the Desire Realm. Those who have already distanced themselves from the defilements of the Desire Realm, when entering the Path of Seeing (Darśanamārga) relying on the Fundamental Ground, are allowed to have a separate path leading to the attainment of the unconditioned (Asamskrta) when severing the dharmas severed by seeing in the Desire Realm, therefore this is also the fruit of their Path of Seeing. Except for the Sarvasamjñā (comprehension) of the exhaustion of the lower fetters (Avarabhāgīyasaṃyojana), because that is only the result of Ānāgamya-dhyāna, there is no room to cultivate the antidote to sever them. The situation of Madhyadhyāna is the same as that of the Fundamental Dhyāna. Now we should distinguish the difference in results between the retinue of the Formless Realm (the Four Formless Concentrations) and the Fundamental Concentration. The result of the borderland of the Formless Realm is only one, namely, relying on the path of the near-attainment ground of the Sphere of Infinite Space (Ākāśānantyāyatana), one obtains the Sarvasamjñā of the exhaustion of love for form. The result of the first three Fundamental Concentrations is also only one, namely, relying on the first three Fundamental Concentrations of the Formless Realm, one obtains the Sarvasamjñā of the exhaustion of everything. Now we should distinguish the difference in results between mundane paths and various noble paths. There are two results of mundane paths, namely, the power of mundane paths can only obtain the Sarvasamjñā of the exhaustion of the lower fetters and the exhaustion of love for form. There are nine results of the noble path, namely, the power of the noble path can universally and permanently sever the dharmas of the three realms. Now we should distinguish the difference in results between Dharma-knowledge (Dharmajñāna) and Anvaya-knowledge (Anvayajñāna). There are three results of Dharma-knowledge, namely, the power of Dharma-knowledge can sever what is severed by cultivation in the three realms, therefore one obtains the latter three results. There are two results of Anvaya-knowledge, namely, the power of Anvaya-knowledge can only permanently sever what is severed by cultivation in the Form Realm and Formless Realm, therefore one obtains the latter two results. Now we should distinguish the difference in results between the various paths of the same category as Dharma-knowledge and Anvaya-knowledge. There are six results of the Dharma-knowledge category, namely, the six results obtained by the aforementioned Dharma-knowledge and Dharma-acceptance (Dharmajñānakṣānti). There are five results of the Anvaya-knowledge category, namely, the five results obtained by the aforementioned Anvaya-knowledge and Anvaya-acceptance (Anvayajñānakṣānti). The term 'category' encompasses both knowledge and acceptance. Why is it that each severance does not separately establish Sarvasamjñā, but only establishes it based on the nine positions as before? The verse says: 『Attaining the unconditioned, severing attainment』
及缺第一有 滅雙因越界 故立九遍知
論曰。有漏法斷雖多體位。而四緣故立九遍知。且由三緣立六忍果。謂得無漏離系得故。缺有頂故。滅雙因故。諸斷要具如是三緣立遍知名。闕則不爾。如異生位有滅雙因無無漏斷得。未缺有頂故。雖亦得斷不名遍知。若聖位中從入見諦至苦類忍現行以前。雖有已得無漏斷得未缺有頂未滅雙因。至苦類智集法忍位。雖亦缺有頂猶未滅雙因。未滅見集斷諸遍行因故。至后法智類智位中諸所得斷。三緣具故。於一一位建立遍知。具由四緣立三智果。謂於前三加越界故。言越界者。謂此界中煩惱等法皆全離故。有立離俱系亦是一緣故。立遍知緣總有五種。離俱系者。謂此雖斷未立遍知。要離所餘緣此境。或方可建立。此離俱系與滅雙因及越界緣。用無別故。雖義有異而不別說。雖諸越界位皆滅雙因而滅雙因時非皆越界故。滅雙因外別立越界緣。滅三地雙因未立遍知故。誰成就幾遍知。頌曰。
住見諦位無 或成一至五 修成六一二 無學唯成一
論曰。異生定無成遍知理。若諸聖者住見諦位。從初乃至集法忍時。于諸遍知亦未成就。至集法智集類忍時唯成就一。至集類智滅法忍時便成就二。至滅法智滅類忍時便成就三。至滅類智道法忍時便成就四。至道法
【現代漢語翻譯】 現代漢語譯本 及缺第一有 滅雙因越界 故立九遍知
論曰。有漏法斷雖多。而四緣故立九遍知。且由三緣立六忍果。謂得無漏離系得故。缺有頂故。滅雙因故。諸斷要具如是三緣立遍知名。闕則不爾。如異生位有滅雙因無無漏斷得。未缺有頂故。雖亦得斷不名遍知。若聖位中從入見諦至苦類忍現行以前。雖有已得無漏斷得未缺有頂未滅雙因。至苦類智集法忍位。雖亦缺有頂猶未滅雙因。未滅見集斷諸遍行因故。至后法智類智位中諸所得斷。三緣具故。於一一位建立遍知。具由四緣立三智果。謂於前三加越界故。言越界者。謂此界中煩惱等法皆全離故。有立離俱系亦是一緣故。立遍知緣總有五種。離俱系者。謂此雖斷未立遍知。要離所餘緣此境。或方可建立。此離俱系與滅雙因及越界緣。用無別故。雖義有異而不別說。雖諸越界位皆滅雙因而滅雙因時非皆越界故。滅雙因外別立越界緣。滅三地雙因未立遍知故。誰成就幾遍知。頌曰。
住見諦位無 或成一至五 修成六一二 無學唯成一
論曰。異生定無成遍知理。若諸聖者住見諦位。從初乃至集法忍時。于諸遍知亦未成就。至集法智集類忍時唯成就一。至滅法忍時便成就二。至滅法智滅類忍時便成就三。至滅類智道法忍時便成就四。至道法
【English Translation】 English version And lacking the first, there is. Extinguishing the dual cause, transcending the realm, therefore establishing the nine knowledges.
Treatise: Although many defiled dharmas are severed, the nine knowledges are established due to the four conditions. Furthermore, the six forbearance-fruits are established by three conditions: because of obtaining undefiled detachment, because of lacking the peak of existence (Bhavagra, 有頂), and because of extinguishing the dual cause. The severances must possess these three conditions to establish the name 'knowledge'. If they are lacking, it is not so. For example, in the position of ordinary beings, there is extinguishing of the dual cause but no obtaining of undefiled severance. Because the peak of existence is not yet lacking, although severance is obtained, it is not called 'knowledge'. If, in the position of a noble one, from entering the vision of truth (見諦) up to the manifestation of the forbearance of the category of suffering, although undefiled severance has already been obtained, the peak of existence is not yet lacking, and the dual cause is not yet extinguished. Up to the position of the knowledge of the category of suffering and the forbearance of the dharma of origination, although the peak of existence is also lacking, the dual cause is still not extinguished, because the pervasive causes severed in the vision of origination are not yet extinguished. Up to the severances obtained in the positions of the subsequent knowledge of dharma and knowledge of category, because the three conditions are complete, knowledge is established in each and every position. The three wisdom-fruits are established by four conditions, namely, adding transcendence of the realm to the previous three. 'Transcending the realm' means that afflictions and other dharmas in this realm are all completely abandoned. Some establish 'detachment and co-attachment' as also being one condition. In total, there are five kinds of conditions for establishing knowledge. 'Detachment and co-attachment' means that although this is severed, knowledge is not established. It is necessary to detach from the remaining conditions in this realm before it can be established. This 'detachment and co-attachment' has no difference in function from 'extinguishing the dual cause' and 'transcending the realm'. Although the meaning is different, it is not separately explained. Although all positions of 'transcending the realm' extinguish the dual cause, it is not always the case that 'extinguishing the dual cause' transcends the realm. Therefore, 'transcending the realm' is separately established as a condition outside of 'extinguishing the dual cause', because knowledge is not established when extinguishing the dual cause of the three realms. Who accomplishes how many knowledges? The verse says:
Dwelling in the position of the vision of truth, none, or accomplishing one to five. Cultivating and accomplishing six, one, two. A non-learner only accomplishes one.
Treatise: Ordinary beings definitely have no reason to accomplish knowledge. If noble ones dwell in the position of the vision of truth, from the beginning up to the forbearance of the dharma of origination, they have not yet accomplished any of the knowledges. Up to the knowledge of the dharma of origination and the forbearance of the category of origination, they only accomplish one. Up to the severance of the dharma of cessation, they accomplish two. Up to the knowledge of the dharma of cessation and the severance of the category of cessation, they accomplish three. Up to the severance of the category of cessation and the forbearance of the dharma of the path, they accomplish four. Up to the dharma of the path
智道類忍時便成就五。住修道位道類智為初。乃至未得全離欲界染及離欲退皆成就六。至全離欲色愛未盡。或先離欲從道類智未起色盡勝果道前。唯成一遍知。謂順下分盡。從色愛盡及無學位起色纏退亦一如前。有色愛者從色愛永儘先離色者從起色盡道至未全離無色愛前成下分盡色愛盡二。從無學退起無色纏成二遍知。名如前說。住無學位唯成就一。謂一切結永盡遍知。何緣不還阿羅漢果總集諸斷立一遍知。頌曰。
越界得果故 二處集遍知
論曰。具二緣故。於一切斷總集建立為一遍知。一者越界。二者得果。唯彼兩位具足二緣。故彼遍知總集為一。誰舍誰得幾種遍知。頌曰。
舍一二五六 得亦然除五
論曰。言舍一者。謂從無學及色愛盡全離欲退。言舍二者。謂諸不還從色愛盡起欲纏退。及彼獲得阿羅漢時。言舍五者。謂先離欲后入見諦道類智時得下分盡舍前五故。言舍六者。謂未離欲所有聖者得離欲時。得亦然者。謂有得一得二得六。唯除得五。言得一者。謂得未得。及從無學起色纏退。言得二者。謂從無學起無色界諸纏退時。言得六者。謂退不還。因辯隨眠分別斷竟。
說一切有部俱舍論卷第二十一 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿
【現代漢語翻譯】 現代漢語譯本 當『道類智忍』（Dharmānvyakṣānti，對治上界煩惱的無漏智）生起時，便成就五種遍知（parijñā，對煩惱的徹底瞭解）。安住于修道位，以『道類智』為開始，乃至尚未完全斷除欲界染污以及從離欲退墮時，都成就六種遍知。直到完全斷除欲愛，但色愛尚未斷盡，或者先已離欲，從『道類智』尚未生起，在色界煩惱斷盡勝果道之前，唯成就一種遍知，即斷盡下分結（五下分結：有身見、戒禁取見、疑、貪慾、嗔恚）。從色愛斷盡以及從無學位退墮，生起色界煩惱時，也和前面一樣，只成就一種遍知。如果有色愛存在，從色愛永遠斷盡，或者先已離色界煩惱，從生起色界煩惱的道，直到未完全斷除無色界煩惱之前，成就斷盡下分結和色愛兩種遍知。從無學退墮，生起無色界煩惱時，成就兩種遍知，名稱如前所述。安住于無學位，唯成就一種遍知，即一切結永盡的遍知。什麼緣故不將不還果（anāgāmin，不再返回欲界受生的聖者）和阿羅漢果（arhat，已斷盡一切煩惱的聖者）總集諸斷，而隻立為一種遍知呢？頌曰： 『越界得果故，二處集遍知。』 論曰：因為具備兩種因緣的緣故，對於一切斷惑總集建立為一種遍知。一是越界，二是得果。只有不還果和阿羅漢果這兩個位具足這兩種因緣，因此這兩種遍知總集為一。誰捨棄誰獲得？幾種遍知？頌曰： 『舍一二五六，得亦然除五。』 論曰：說到捨棄一種遍知，是指從無學以及色愛斷盡，完全離欲退墮時。說到捨棄兩種遍知，是指諸不還果從色愛斷盡，生起欲界煩惱退墮時，以及他們獲得阿羅漢果時。說到捨棄五種遍知，是指先已離欲，後進入見諦道（dṛṣṭimārga，見四聖諦之理的道）的道類智時，因為得到斷盡下分結，所以捨棄之前的五種遍知。說到捨棄六種遍知，是指未離欲的所有聖者得到離欲時。『得亦然』是指有得到一種、得到兩種、得到六種，唯獨沒有得到五種。說到得到一種遍知，是指得到未曾得到的，以及從無學退墮，生起色界煩惱時。說到得到兩種遍知，是指從無學退墮，生起無色界諸煩惱時。說到得到六種遍知，是指退墮的不還果。因辯隨眠分別斷惑完畢。 《說一切有部俱舍論》卷第二十一 大正藏第 29 冊 No. 1558 《阿毗達磨俱舍論》 阿
【English Translation】 English version When Dharmānvyakṣānti (knowledge of conformity regarding the path – the non-outflow wisdom that counters afflictions of the higher realms) arises, five kinds of comprehensive knowledge (parijñā – thorough understanding of afflictions) are accomplished. Abiding in the stage of cultivation, with Dharmānvyakṣānti as the beginning, until one has not completely severed desire-realm defilements and has regressed from detachment from desire, six are accomplished. Until one has completely severed desire-love, but form-love has not yet been exhausted, or one has previously detached from desire, before the arising of Dharmānvyakṣānti, prior to the path of the supreme fruit of exhausting form, only one comprehensive knowledge is accomplished, namely, the exhaustion of the lower fetters (five lower fetters: belief in a self, clinging to rites and rituals, doubt, sensual desire, and hatred). From the exhaustion of form-love and from regression from the state of no-more-learning, when form-realm afflictions arise, it is also as before, only one comprehensive knowledge is accomplished. If form-love exists, from the permanent exhaustion of form-love, or one has previously detached from form, from the path of arising of the exhaustion of form until before one has completely severed formless-realm love, two comprehensive knowledges are accomplished: the exhaustion of the lower fetters and form-love. From regression from the state of no-more-learning, when formless-realm afflictions arise, two comprehensive knowledges are accomplished, the names being as previously stated. Abiding in the state of no-more-learning, only one comprehensive knowledge is accomplished, namely, the comprehensive knowledge of the permanent exhaustion of all fetters. For what reason are the fruits of the non-returner (anāgāmin – a saint who will not return to the desire realm) and the arhat (a saint who has exhausted all afflictions) not collectively gathered as one comprehensive knowledge? The verse says: 『Because of transcending realms and attaining fruit, comprehensive knowledge is gathered in two places.』 The treatise says: Because of possessing two conditions, for all severances, a collective establishment is made as one comprehensive knowledge. First, transcending realms; second, attaining fruit. Only these two positions possess these two conditions, therefore these two comprehensive knowledges are collectively gathered as one. Who abandons and who obtains? How many kinds of comprehensive knowledge? The verse says: 『One, two, five, and six are abandoned; obtaining is also thus, except for five.』 The treatise says: Speaking of abandoning one comprehensive knowledge, it refers to regression from the state of no-more-learning and the exhaustion of form-love, complete detachment from desire. Speaking of abandoning two comprehensive knowledges, it refers to when non-returners regress from the exhaustion of form-love, when desire-realm afflictions arise, and when they obtain arhatship. Speaking of abandoning five comprehensive knowledges, it refers to when one has previously detached from desire, and later enters the path of seeing truth (dṛṣṭimārga – the path of seeing the truth of the Four Noble Truths) with Dharmānvyakṣānti, because one obtains the exhaustion of the lower fetters, therefore the previous five comprehensive knowledges are abandoned. Speaking of abandoning six comprehensive knowledges, it refers to when all saints who have not detached from desire obtain detachment from desire. 『Obtaining is also thus』 means there are those who obtain one, obtain two, obtain six, but never obtain five. Speaking of obtaining one comprehensive knowledge, it refers to obtaining what has not been obtained, and when one regresses from the state of no-more-learning, when form-realm afflictions arise. Speaking of obtaining two comprehensive knowledges, it refers to when one regresses from the state of no-more-learning, when formless-realm afflictions arise. Speaking of obtaining six comprehensive knowledges, it refers to regressed non-returners. The discussion on distinguishing the severances of latent tendencies is complete. Abhidharma-kośa-śāstra by the Sarvāstivāda School, Volume 21 Taishō Tripiṭaka, Volume 29, No. 1558, Abhidharma-kośa-śāstra A
毗達磨俱舍論卷第二十二
尊者世親造
三藏法師玄奘奉 詔譯
分別賢聖品第六之一
如是已說煩惱等斷於九勝位得遍知名。然斷必由道力故得。此所由道其相云何。頌曰。
已說煩惱斷 由見諦修故 見道唯無漏 修道通二種
論曰。前已廣說諸煩惱斷由見諦道及修道故。道唯無漏亦有漏耶。見道應知唯是無漏。修道通二。所以者何。見道速能治三界故。頓斷九品見所斷故。非世間道有此堪能。故見位中道唯無漏。修道有異故通二種。如向所言。由見諦故。此所見諦其相云何。頌曰。
諦四先已說 謂苦集滅道 彼自體亦然 次第隨現觀
論曰。諦有四種。名先已說。於何處說。謂初品中分別有漏無漏法處。彼如何說。謂彼頌言。無漏謂聖道。此說道諦。擇滅謂離系。此說滅諦。及苦集世間。此說苦集諦。四諦次第如彼說耶。不爾。云何。如今所列。一苦二集三滅四道。四諦自體亦有異耶。不爾。云何。如先所辯。為顯體同彼故說亦然聲。四諦何緣如是次第。隨現觀位先後而說。謂現觀中先所觀者便在先說。若異此者應先說因後方說果。然或有法說次隨生。如念住等。或復有法說次隨便。如正勝等。謂此中無決定理趣起。如是欲先斷已生后遮未生。但
【現代漢語翻譯】 現代漢語譯本
毗達磨俱舍論卷第二十二
尊者世親造
三藏法師玄奘奉 詔譯
分別賢聖品第六之一
如是已說煩惱等斷於九勝位得遍知名。然斷必由道力故得。此所由道其相云何。頌曰：
已說煩惱斷，由見諦修故；見道唯無漏，修道通二種。
論曰：前面已經詳細說明了諸煩惱的斷除，是由見諦道和修道兩種途徑實現的。那麼，這個『道』，僅僅是無漏道，還是也包括有漏道呢？見道，應當知道它僅僅是無漏道。而修道，則包括有漏和無漏兩種。為什麼這樣說呢？因為見道能夠迅速地對治三界（欲界、色界、無色界）的煩惱，並且能夠頓然斷除九品見所斷的煩惱。世間的有漏道，沒有這樣的能力。所以，在見道位中，道僅僅是無漏的。而修道則有所不同，所以它包括有漏和無漏兩種。正如前面所說的，煩惱的斷除是『由見諦故』。那麼，這個『見諦』，它的體相又是怎樣的呢？頌曰：
諦四先已說，謂苦集滅道；彼自體亦然，次第隨現觀。
論曰：四諦（苦諦、集諦、滅諦、道諦）的名稱，前面已經說過了。在什麼地方說過呢？就是在第一品中，分別有漏法和無漏法的地方。那裡是怎麼說的呢？那裡有一首頌說：『無漏謂聖道』，這說的是道諦。『擇滅謂離系』，這說的是滅諦。以及『苦集世間』，這說的是苦諦和集諦。四諦的次第，和前面所說的一樣嗎？不是的。那是怎樣的呢？就像現在所列出的，第一是苦諦，第二是集諦，第三是滅諦，第四是道諦。四諦的自體，也有不同嗎？不是的。那是怎樣的呢？就像前面所辨析的那樣。爲了顯示四諦的體性相同，所以說『亦然』。四諦為什麼是這樣的次第呢？是隨著現觀的位次先後而說的。也就是說，在現觀中先觀察到的，就先說。如果不是這樣，就應該先說因，然後才說果。然而，有些法的敘述次序是隨著生起的次序，比如念住等等。或者有些法的敘述次序是隨便的，比如正勝等等。也就是說，這裡面沒有決定的道理。就像這樣，想要先斷除已經生起的，然後遮止尚未生起的，但是
【English Translation】 English version
Abhidharma-kosa-sastra Volume 22
By Vasubandhu
Translated by Tripitaka Master Xuanzang under Imperial Order
Chapter Six, Part One: Discrimination of the Worthy and the Holy
It has been said that the severing of afflictions and so on is known extensively in the nine superior positions. However, severing is necessarily achieved through the power of the path. What is the nature of this path by which it is achieved? The verse says:
'Afflictions' severing said, by seeing truth, cultivation too; The path of seeing only unconditioned, the path of cultivation includes both.
Treatise: It has been extensively explained previously that the severing of all afflictions is due to the path of seeing truth and the path of cultivation. Is this 'path' only unconditioned, or does it also include conditioned? The path of seeing should be known as only unconditioned. The path of cultivation includes both. Why is this so? Because the path of seeing can quickly cure the three realms (the desire realm, the form realm, and the formless realm), and can suddenly sever the afflictions severed by the nine grades of seeing. Worldly conditioned paths do not have this capability. Therefore, in the position of the path of seeing, the path is only unconditioned. The path of cultivation is different, so it includes both. As mentioned earlier, the severing of afflictions is 'by seeing truth.' So, what is the nature of this 'seeing truth'? The verse says:
Truths four previously said, namely suffering, accumulation, cessation, path; Their own-being also thus, the order follows direct perception.
Treatise: There are four truths (suffering, accumulation, cessation, and path). Their names have been said previously. Where were they said? In the first chapter, in the section on distinguishing conditioned and unconditioned dharmas. How were they said there? There was a verse that said: 'Unconditioned means the holy path,' which speaks of the path truth. 'Selective cessation means separation,' which speaks of the cessation truth. And 'suffering and accumulation are worldly,' which speaks of the suffering and accumulation truths. Is the order of the four truths the same as what was said previously? No. How is it? It is as listed now: first suffering, second accumulation, third cessation, fourth path. Are the own-beings of the four truths also different? No. How is it? It is as analyzed previously. To show that the nature of the four truths is the same, the phrase 'also thus' is used. Why are the four truths in this order? They are spoken according to the order of direct perception. That is, what is observed first in direct perception is spoken first. If it were not so, one should first speak of the cause and then speak of the effect. However, the order of some dharmas follows the order of arising, such as the mindfulnesses and so on. Or the order of some dharmas is arbitrary, such as the right victories and so on. That is, there is no definite principle here. Just like this, wanting to first sever what has already arisen and then prevent what has not yet arisen, but
隨言便。今說四諦隨瑜伽師現觀位中先後次第。何緣現觀次第必然。加行位中如是觀故。何緣加行必如是觀。謂若有法是愛著處能作逼惱。為求脫因。此法理應最初觀察。故修行者加行位中最初觀苦。苦即苦諦。次復觀苦以誰為因。便觀苦因。因即集諦。次復觀苦以誰為滅。便觀苦滅。滅即滅諦。后觀苦滅以誰為道。便觀滅道。道即道諦。如見病已次尋病因。續思病癒后求良藥。契經亦說諦次第喻。何契經說。謂良醫經。如彼經言。夫醫王者。謂具四德能拔毒箭。一善知病狀。二善知病因。三善知病癒。四善知良藥。如來亦爾為大醫王如實了知苦集滅道。故加行位如是次觀。現觀位中次第亦爾。由加行力所引發故。如已觀地縱馬奔馳。此現觀名為目何義。應知此目現等覺義。何緣說此唯是無漏。對向涅槃正覺境故。此覺真凈故得正名。應知此中果性取蘊名為苦諦。因性取蘊名為集諦。是能集故。由此苦集因果性分。名雖有殊非物有異。滅道二諦物亦有殊。何義經中說為聖諦。是聖者諦故得聖名。于非聖者此豈成妄。於一切是諦性無顛倒故。然唯聖者實見非余。是故經中但名聖諦。非非聖諦顛倒見故。如有頌言。聖者說是樂。非聖說為苦。聖者說為苦。非聖說是樂。
有餘師說。二唯聖諦。餘二通是聖非聖諦。唯
【現代漢語翻譯】 現代漢語譯本：接下來，我將按照瑜伽師在現觀位中證悟的先後次第，來解說四諦（catuḥ-satya，四種真理）。為什麼現觀的次第一定是這樣呢？因為在加行位（prayoga-mārga，準備階段）中就是這樣觀修的。為什麼加行位必須這樣觀修呢？因為如果有一種法是愛著（rāga，貪慾）的根源，並且能夠帶來逼迫和惱害，爲了尋求從中解脫的原因，就應該首先觀察這種法。因此，修行者在加行位中首先觀察苦（duḥkha，痛苦），苦就是苦諦（duḥkha-satya，苦的真理）。接下來，再觀察苦是以什麼為原因產生的，於是觀察苦因（duḥkha-samudaya，苦的生起），苦因就是集諦（samudaya-satya，苦的根源的真理）。然後，再觀察苦可以通過什麼方式滅除，於是觀察苦滅（duḥkha-nirodha，苦的止息），苦滅就是滅諦（nirodha-satya，苦的止息的真理）。最後，觀察通過什麼道路可以達到苦滅，於是觀察滅道（duḥkha-nirodha-mārga，通往苦止息的道路），滅道就是道諦（mārga-satya，道的真理）。就像看到病人之後，接著尋找病因，然後思考如何治癒疾病，最後尋求良藥一樣。《契經》（sūtra，佛經）中也說了四諦次第的譬喻。哪部《契經》說了呢？就是《良醫經》。正如那部經所說：『醫王』是指具備四種德行，能夠拔除毒箭的人。一是善於瞭解病狀，二是善於瞭解病因，三是善於瞭解病癒的情況，四是善於瞭解良藥。如來（tathāgata，佛陀）也是這樣，作為大醫王，如實地了知苦、集、滅、道。因此，在加行位中，要按照這樣的次第進行觀修。在現觀位中，次第也是這樣，因為是由加行位的力量所引發的。就像已經勘察過的土地，縱馬奔馳一樣。這種現觀被稱為『目』，是什麼意思呢？應該知道，這裡『目』是指『現等覺』的意思。為什麼說這種現觀唯是無漏（anāsrava，沒有煩惱）的呢？因為它是面向涅槃（nirvāṇa，寂滅）的正覺境界。這種覺悟是真實清凈的，所以才被稱為『正』。應該知道，這裡果性的取蘊（upādāna-skandha，執取的蘊）被稱為苦諦，因性的取蘊被稱為集諦，因為它是能積集的原因。由此，苦和集是因果性的區分，雖然名稱不同，但事物本身並沒有差異。滅和道二諦的事物本身也有差異。為什麼經中說它們是聖諦（ārya-satya，聖者的真理）呢？因為它們是聖者的真理，所以才被稱為『聖』。對於非聖者來說，這難道是虛妄的嗎？對於一切眾生來說，它們都是真實的，沒有顛倒的。然而，只有聖者才能真正見到它們，而不是其他人。所以，經中只稱它們為聖諦，而不是非聖諦，因為非聖者有顛倒的見解。正如有一首偈頌所說：『聖者說是樂，非聖說為苦。聖者說為苦，非聖說是樂。』 還有其他老師說，只有兩個是聖諦，其餘兩個既可以是聖諦也可以是非聖諦。只有...
【English Translation】 English version: Next, I will explain the Four Noble Truths (catuḥ-satya) according to the order in which a yogi realizes them in the stage of direct perception (abhisamaya). Why is the order of direct perception necessarily like this? Because one contemplates in this way in the stage of application (prayoga-mārga). Why must one contemplate in this way in the stage of application? Because if there is a phenomenon that is a source of attachment (rāga) and can cause oppression and affliction, one should first observe this phenomenon in order to seek the cause of liberation from it. Therefore, practitioners initially observe suffering (duḥkha) in the stage of application, and suffering is the Truth of Suffering (duḥkha-satya). Next, one observes what is the cause of suffering, and then observes the origin of suffering (duḥkha-samudaya), and the origin is the Truth of the Origin (samudaya-satya). Then, one observes by what means suffering can be extinguished, and then observes the cessation of suffering (duḥkha-nirodha), and cessation is the Truth of Cessation (nirodha-satya). Finally, one observes by what path one can reach the cessation of suffering, and then observes the path to cessation (duḥkha-nirodha-mārga), and the path is the Truth of the Path (mārga-satya). It is like seeing a patient and then seeking the cause of the illness, then thinking about how to cure the illness, and finally seeking a good medicine. The sūtras (sūtra) also speak of the analogy of the order of the Four Truths. Which sūtra speaks of it? It is the 'Good Physician Sūtra'. As that sūtra says: 'A king of physicians' refers to someone who possesses four virtues and can extract poisonous arrows. First, being good at understanding the symptoms of the illness; second, being good at understanding the cause of the illness; third, being good at understanding the condition of recovery; and fourth, being good at understanding good medicine. The Tathāgata (tathāgata) is also like this, as a great king of physicians, truly knowing suffering, origin, cessation, and path. Therefore, in the stage of application, one should contemplate in this order. In the stage of direct perception, the order is also like this, because it is induced by the power of the stage of application. It is like galloping a horse on land that has already been surveyed. What does this direct perception being called 'eye' mean? One should know that 'eye' here refers to the meaning of 'direct complete enlightenment'. Why is it said that this direct perception is only without outflows (anāsrava)? Because it is the realm of correct enlightenment facing nirvāṇa (nirvāṇa). This enlightenment is truly pure, so it is called 'correct'. One should know that here the aggregates of grasping (upādāna-skandha) that are of the nature of result are called the Truth of Suffering, and the aggregates of grasping that are of the nature of cause are called the Truth of Origin, because it is the cause of accumulation. Thus, suffering and origin are distinctions of cause and effect, and although the names are different, the things themselves are not different. The things themselves of the Truth of Cessation and the Truth of the Path are also different. Why do the sūtras say that they are the Noble Truths (ārya-satya)? Because they are the truths of the noble ones, they are called 'noble'. Is this false for non-noble ones? For all beings, they are true and without inversion. However, only noble ones can truly see them, not others. Therefore, the sūtras only call them Noble Truths, not non-Noble Truths, because non-noble ones have inverted views. As a verse says: 'Noble ones say it is happiness, non-noble ones say it is suffering. Noble ones say it is suffering, non-noble ones say it is happiness.' There are other teachers who say that only two are Noble Truths, and the other two can be either Noble Truths or non-Noble Truths. Only...
受一分是苦自體。所餘並非。如何可言諸有漏行皆是苦諦。頌曰。
苦由三苦合 如所應一切 可意非可意 余有漏行法
論曰。有三苦性。一苦苦性。二行苦性。三壞苦性。諸有漏行如其所應與此三種苦性合故。皆是苦諦。亦無有失。此中可意有漏行法與壞苦合故名為苦。諸非可意有漏行法與苦苦合故名為苦。除此所餘有漏行法與行苦合故名為苦。何謂為可意非可意余。謂樂等三受如其次第由三受力令順樂受等諸有漏行得可意等名。所以者何。若諸樂受由壞成苦性。如契經言。諸樂受生時樂住時樂壞時苦。若諸苦受由體成苦性。如契經言。諸苦受生時苦住時苦。不苦不樂受由行成苦性。眾緣造故。如契經言。若非常即是苦。如受順受諸行亦然。有餘師釋。苦即苦性名苦苦性。如是乃至行即苦性名行苦性。應知此中說可意非可意為壞苦苦苦者。由不共故。理實一切行苦故苦。此唯聖者所能觀見。故有頌言。
如以一睫毛 置掌人不覺 若置眼睛上 為損及不安 愚夫如手掌 不覺行苦睫 智者如眼睛 緣極生厭怖
以諸愚夫于無間獄受劇苦蘊生苦怖心。不如眾聖于有頂蘊。道諦亦應是行苦攝。有為性故。道諦非苦。違逆聖心是行苦相。非聖道起違逆聖心。由此能引眾苦盡故
【現代漢語翻譯】 現代漢語譯本： 如果只承受一部分痛苦才是苦的自體，其餘部分不是，那麼如何能說所有有漏之行都是苦諦呢？頌文說： 『苦由三苦合，如所應一切，可意非可意，余有漏行法。』 論述：有三種苦的性質：一是苦苦性，二是行苦性，三是壞苦性。所有有漏之行，根據其相應的情況，與這三種苦性結合，所以都是苦諦，這並沒有錯。其中，可意的有漏之行，因為與壞苦結合，所以稱為苦。那些非可意的有漏之行，因為與苦苦結合，所以稱為苦。除了這些之外，其餘的有漏之行，因為與行苦結合，所以稱為苦。什麼是可意、非可意和其餘呢？就是樂受、苦受和不苦不樂受這三種感受，按照次第，通過這三種感受的力量，使得順應樂受等的有漏之行獲得可意等的名稱。為什麼這樣說呢？如果各種樂受由於變壞而成為苦的性質，正如契經所說：『各種樂受，生起時是樂，持續時是樂，壞滅時是苦。』如果各種苦受由於其自體而成為苦的性質，正如契經所說：『各種苦受，生起時是苦，持續時是苦。』不苦不樂受由於行（諸行遷流變化）而成為苦的性質，因為是由眾多因緣造作而成的。正如契經所說：『凡是無常的，就是苦。』如同感受順應感受一樣，各種行也是如此。還有其他論師解釋說，苦本身就是苦的性質，所以稱為苦苦性。像這樣，乃至行本身就是苦的性質，所以稱為行苦性。應該知道，這裡所說的可意和非可意，對於壞苦和苦苦來說，是因為不共通的緣故。實際上，一切都是因為行苦而苦，這隻有聖者才能觀察到。所以有頌文說： 『如果用一根睫毛放在手掌上，人不會覺得，如果放在眼睛上，就會造成損害和不安。愚夫就像手掌，不覺得行苦的睫毛，智者就像眼睛，因為極細微的苦而產生厭惡和怖畏。』 因為那些愚夫在地獄中承受劇烈的痛苦，才生起對苦蘊的怖畏之心，不如眾聖者對於有頂天的蘊生起怖畏之心。道諦（Marga-satya，通往解脫的道路）也應該是行苦所攝，因為它是有為法的性質。道諦不是苦，因為與聖者的心意相違背的是行苦的相狀，而不是聖道生起時與聖者的心意相違背。因此，聖道能夠引導眾苦的止息。
【English Translation】 English version: If only enduring a portion of suffering is the very nature of suffering, and the remainder is not, how can it be said that all conditioned existence is the truth of suffering (Dukkha-satya)? The verse says: 'Suffering arises from the combination of three sufferings, as appropriate to each, agreeable, disagreeable, and other conditioned phenomena.' Treatise: There are three natures of suffering: the suffering of suffering (Dukkha-dukkha), the suffering of change (Viparinama-dukkha), and the suffering of conditioned states (Samskara-dukkha). All conditioned existences, according to their respective situations, combine with these three natures of suffering, and therefore are all the truth of suffering, which is not a mistake. Among them, agreeable conditioned phenomena are called suffering because they combine with the suffering of change. Those disagreeable conditioned phenomena are called suffering because they combine with the suffering of suffering. Apart from these, the remaining conditioned phenomena are called suffering because they combine with the suffering of conditioned states. What are agreeable, disagreeable, and the remaining? They are the three feelings of pleasure, pain, and neither-pleasure-nor-pain. In sequence, through the power of these three feelings, the conditioned phenomena that accord with pleasant feelings, etc., obtain the names of agreeable, etc. Why is this so? If various pleasant feelings become the nature of suffering due to decay, as the sutra says: 'Various pleasant feelings, when they arise, are pleasant; when they persist, are pleasant; when they decay, are suffering.' If various painful feelings become the nature of suffering due to their very nature, as the sutra says: 'Various painful feelings, when they arise, are suffering; when they persist, are suffering.' Neither-pleasant-nor-painful feelings become the nature of suffering due to conditioned states, because they are created by numerous causes and conditions. As the sutra says: 'Whatever is impermanent is suffering.' Just as feelings accord with feelings, so too are various conditioned states. There are other teachers who explain that suffering itself is the nature of suffering, so it is called the suffering of suffering. Likewise, even the conditioned state itself is the nature of suffering, so it is called the suffering of conditioned states. It should be known that the agreeable and disagreeable mentioned here, with respect to the suffering of change and the suffering of suffering, are due to their non-commonality. In reality, everything is suffering because of the suffering of conditioned states, which only the sages can observe. Therefore, there is a verse that says: 'If one eyelash is placed on the palm, a person will not feel it; if it is placed on the eye, it will cause damage and discomfort. A fool is like the palm of the hand, not feeling the eyelash of the suffering of conditioned states; a wise person is like the eye, generating aversion and fear because of the extremely subtle suffering.' Because those fools in the uninterrupted hell (Avici) endure intense suffering, they give rise to a fearful mind towards the aggregates of suffering, which is not as good as the fear that the sages have towards the aggregates of the peak of existence (Bhavagra). The Truth of the Path (Marga-satya, the path to liberation) should also be included in the suffering of conditioned states, because it is of the nature of conditioned phenomena. The Truth of the Path is not suffering, because what contradicts the mind of the sages is the characteristic of the suffering of conditioned states, not that the arising of the Noble Path contradicts the mind of the sages. Therefore, the Noble Path can lead to the cessation of all suffering.
。若觀諸有為涅槃寂靜者。亦由先見彼法是苦后觀彼滅以為寂靜故。有為言唯顯有漏。若諸法中亦許有樂。何緣但說苦為聖諦。有一類釋。由樂少故。如置綠豆烏豆聚中。以少從多名烏豆聚。誰有智者瀝水澆癰有少樂生計癰為樂。有餘於此以頌釋言。
能為苦因故 能集眾苦故 有苦希彼故 說樂亦名苦
理實應言。聖者觀察諸有及樂體皆是苦。以就行苦同一味故。由此立苦為諦非樂。如何亦觀樂受為苦。由性非常違聖心故。如以苦相觀色等時非彼苦相一如苦受。有謂。樂受是苦因故。諸聖亦觀彼為苦者。此釋非理。能為苦因是集行相。豈關於苦。又諸聖者生色無色。緣彼如何有苦想轉。非彼諸蘊為苦受因。又經復說行苦何用。若由非常觀樂為苦。非常苦觀行相何別。生滅法故觀為非常。違聖心故觀之為苦。但見非常知違聖心故非常行相能引苦行相。有餘部師作如是執。定無實樂受唯是苦。云何知然。由教理故。云何由教。如世尊言。諸所有受無非是苦。又契經言。汝應以苦觀於樂受。又契經言。于苦謂樂名為顛倒。云何由理。以諸樂因皆不定故。謂諸所有衣服飲食冷暖等事。諸有情類許為樂因。此若非時過量受用便能生苦。覆成苦因不應樂因。于增盛位或雖平等但由非時便成苦因能生於苦。故知衣
【現代漢語翻譯】 現代漢語譯本：如果觀察諸有為法（Samskrta，指由因緣和合而成的世間萬法）和涅槃（Nirvana，指解脫生死輪迴的境界）的寂靜，也是因為先看到那些法是苦，然後觀察它們的滅盡才認為是寂靜的。『有為』一詞僅僅顯示有漏（Sasrava，指煩惱）之法。如果諸法中也允許有樂（Sukha，指快樂的感受），為什麼只說苦（Duhkha，指痛苦的感受）是聖諦（Aryasatya，指佛教的四聖諦）呢？有一種解釋說，因為快樂很少的緣故，就像把綠豆放在烏豆堆里，因為少而依附於多，就叫做烏豆堆。誰有智慧會瀝水澆膿瘡，因為生出少許快樂就認為膿瘡是快樂的呢？還有人對此用偈頌解釋說： 『能為苦因故，能集眾苦故，有苦希彼故，說樂亦名苦。』 實際上應該說，聖者觀察諸有和快樂的本體都是苦，因為就行苦（Samskara-duhkha，指由遷流變化所帶來的痛苦）而言，它們具有相同的味道。因此，建立苦為諦而不是樂。如何也觀察樂受（Sukha-vedana，指快樂的感受）為苦呢？因為它的性質是無常的，違背聖者的心意。就像用苦相觀察色等法時，那些苦相併不像苦受那樣單一。有人認為，樂受是苦的原因，所以諸聖也觀察它為苦。這種解釋不合理。能成為苦的原因是集諦（Samudaya，指苦的根源）的行相，怎麼會與苦諦（Duhkha，指痛苦的真相）有關呢？而且諸聖者生於色界（Rupadhatu，指色界天）和無色界（Arupadhatu，指無色界天），緣于那些境界，怎麼會有苦想（Duhkha-samjna，指認為事物是痛苦的觀念）生起呢？因為那些蘊（Skandha，指構成個體的五種要素）不是苦受的原因。而且經中又說行苦有什麼用呢？如果因為無常而觀察快樂為苦，那麼無常苦的觀察與行苦的觀察有什麼區別呢？因為是生滅之法，所以觀察為無常。因為違背聖者的心意，所以觀察為苦。僅僅見到無常，知道違背聖者的心意，所以無常的行相能夠引生苦的行相。有些部派的老師作這樣的執著，認為決定沒有真實的樂受，只有苦。怎麼知道是這樣呢？因為教證和理證的緣故。怎麼由教證得知呢？如世尊所說：『所有感受沒有不是苦的。』又契經說：『你應該以苦來觀察樂受。』又契經說：『于苦謂樂名為顛倒。』怎麼由理證得知呢？因為諸樂的原因都是不定的緣故。所謂衣服、飲食、冷暖等事物，諸有情（Sattva，指一切有情識的生命）認為它們是快樂的原因。這些如果不是時候或者過量受用，便能產生痛苦，反而成為苦的原因，不應該是樂的原因。在增盛的階段，或者雖然平等，但因為不是時候，便成為苦的原因，能夠產生痛苦。所以知道衣服
【English Translation】 English version: If one observes conditioned phenomena (Samskrta, referring to all phenomena in the world arising from causes and conditions) and the quiescence of Nirvana (Nirvana, referring to the state of liberation from the cycle of birth and death), it is because one first sees those phenomena as suffering (Duhkha, referring to the feeling of suffering), and then observes their cessation as quiescence. The term 'conditioned' only reveals phenomena with outflows (Sasrava, referring to defilements). If joy (Sukha, referring to the feeling of happiness) is also permitted among all phenomena, why is only suffering said to be a noble truth (Aryasatya, referring to the Four Noble Truths)? One explanation is that joy is scarce, like placing green beans in a pile of black beans; because it is few and attached to the many, it is called a pile of black beans. Who is wise enough to sprinkle water on a festering sore, and because a little joy arises, consider the sore to be joy? Others explain this with a verse: 'Because it can be the cause of suffering, because it can accumulate all sufferings, because there is suffering in desiring it, joy is also called suffering.' In reality, it should be said that the noble ones observe that the essence of all existence and joy is suffering, because in terms of the suffering of change (Samskara-duhkha, referring to the suffering caused by impermanence), they have the same flavor. Therefore, establishing suffering as truth and not joy. How does one also observe pleasant feeling (Sukha-vedana, referring to the feeling of happiness) as suffering? Because its nature is impermanent, contrary to the mind of the noble ones. Just as when observing form and other phenomena with the aspect of suffering, those aspects of suffering are not as singular as the feeling of suffering. Some believe that pleasant feeling is the cause of suffering, so the noble ones also observe it as suffering. This explanation is unreasonable. Being able to be the cause of suffering is the aspect of the origin of suffering (Samudaya, referring to the origin of suffering), how is it related to the truth of suffering (Duhkha, referring to the truth of suffering)? Moreover, when noble ones are born in the Realm of Form (Rupadhatu, referring to the Form Realm) and the Formless Realm (Arupadhatu, referring to the Formless Realm), how can the thought of suffering (Duhkha-samjna, referring to the perception of suffering) arise in relation to those realms? Because those aggregates (Skandha, referring to the five aggregates that constitute an individual) are not the cause of pleasant feeling. Moreover, what is the use of the suffering of change mentioned in the sutras? If one observes joy as suffering because of impermanence, then what is the difference between the observation of impermanent suffering and the observation of the suffering of change? Because it is a phenomenon of arising and ceasing, it is observed as impermanent. Because it goes against the mind of the noble ones, it is observed as suffering. Merely seeing impermanence, knowing that it goes against the mind of the noble ones, therefore the aspect of impermanence can lead to the aspect of suffering. Some teachers of certain schools hold such an attachment, believing that there is definitely no real pleasant feeling, only suffering. How do we know this is so? Because of scriptural and logical proofs. How do we know from scriptural proof? As the World-Honored One said: 'All feelings are nothing but suffering.' Also, the sutras say: 'You should observe pleasant feeling as suffering.' Also, the sutras say: 'To regard suffering as joy is called delusion.' How do we know from logical proof? Because the causes of all joys are uncertain. The so-called clothing, food, warmth, and other things, sentient beings (Sattva, referring to all beings with consciousness) consider them to be the causes of joy. If these are not used at the right time or are used in excess, they can produce suffering, and instead become the cause of suffering, not the cause of joy. In the stage of increase, or even if they are equal, but because it is not the right time, they become the cause of suffering, able to produce suffering. Therefore, know that clothing
等本是苦因。苦增盛時其相方顯。威儀易脫理亦應然。又治苦時方起樂覺。及苦易脫樂覺乃生。謂若未遭飢渴寒熱疲欲等苦所逼迫時。不於樂因生於樂覺。故於對治重苦因中。愚夫妄計此能生樂。實無決定能生樂因。苦易脫中愚夫謂樂。如荷重擔暫易肩等。故受唯苦。定無實樂。對法諸師言樂實有。此言應理。云何知然。且應反徴撥無樂者何名為苦。若謂逼迫既有適悅有樂應成。若謂損害既有饒益有樂應成。若謂非愛既有可愛有樂應成。若謂可愛體非成實。以諸聖者于離染時可愛覆成非可愛故。不爾。可愛聖離染時。由異門觀為非愛故。謂若有受自相可愛。此受未常成非可愛。然諸聖者于離染時。以余行相厭患此受。謂觀此受是放逸處。要由廣大功力所成變壞無常故非可愛。非彼自相是非愛法。若彼自體是非可愛不應于中有起愛者。若不起愛于離染時聖者不應以余行相觀察樂受深生厭患。故由自相有實樂受。然世尊言諸所有受無非苦者。佛自釋通。如契經言。佛告慶喜。我依諸行皆是無常。及諸有為皆是變壞。密作是說。諸所有受無非是苦。故知此經不依苦苦作如是說。若由自相說受皆苦。何緣慶喜作是問言。佛于余經說有三受。謂樂及苦不苦不樂。依何密意此經復言諸所有受無非是苦。慶喜但應作如是問。依何密意
【現代漢語翻譯】 現代漢語譯本： 苦的根本原因是苦因（Dukha-hetu）。當苦增長到極盛時，它的相狀才會顯現。就像莊嚴的儀態容易喪失一樣，道理也應該是這樣。而且，只有在治理痛苦的時候，才會產生快樂的感覺；當痛苦容易擺脫時，快樂的感覺才會產生。也就是說，如果未曾遭受飢渴、寒冷、炎熱、疲憊、慾望等痛苦的逼迫，就不會從快樂的原因中產生快樂的感覺。因此，對於治療重大痛苦的原因，愚昧的人錯誤地認為這能產生快樂，實際上並沒有決定性的能產生快樂的原因。痛苦容易擺脫時，愚昧的人就認為是快樂，就像肩負重擔暫時換個肩膀一樣，所以感受到的只有痛苦，一定沒有真實的快樂。
《對法論》的老師們說快樂是真實存在的，這種說法是合理的。怎麼知道是這樣呢？應該反過來質問那些否定快樂的人，什麼叫做苦？如果說是逼迫，既然有舒適的喜悅，就應該有快樂產生。如果說是損害，既然有饒益，就應該有快樂產生。如果說是不喜愛，既然有可愛，就應該有快樂產生。如果說可愛的事物本體不是真實的，因為聖者在遠離染污的時候，可愛的事物又變成了不可愛的事物，那就不是這樣了。可愛的事物，聖者在遠離染污的時候，是通過不同的角度觀察，才認為是不可愛的。也就是說，如果有一種感受，它的自性是可愛的，這種感受未曾變成不可愛的。然而，聖者在遠離染污的時候，用其他的行為和相狀厭惡這種感受，認為這種感受是放逸的地方，需要通過廣大的功力才能成就，而且會變壞無常，所以不是可愛的。但那不是它自身的相狀是非愛的法。如果它自身本體是非可愛的，就不應該有人對它產生愛。如果不產生愛，在遠離染污的時候，聖者不應該用其他的行為和相狀觀察快樂的感受，從而深深地產生厭惡。所以，從自性上來說，有真實的快樂感受。然而，世尊說所有感受沒有不是苦的，佛陀自己解釋疏通，就像契經里說的那樣。佛告訴阿難（Ananda），我依據諸行都是無常的，以及所有有為法都是變壞的，秘密地這樣說，所有感受沒有不是苦的。所以知道這部經不是依據苦苦（Dukha-dukha）而這樣說的。如果從自性上說感受都是苦的，為什麼阿難會這樣問，佛在其他的經典里說有三種感受，即快樂、痛苦、不苦不樂，依據什麼秘密的含義這部經又說所有感受沒有不是苦的？阿難應該這樣問，依據什麼秘密的含義？
【English Translation】 English version: The root cause of suffering is Dukha-hetu (the cause of suffering). Only when suffering intensifies to its extreme does its nature become apparent. Just as dignified conduct is easily lost, so too should this principle be understood. Moreover, the feeling of pleasure arises only when suffering is being managed; the feeling of pleasure arises when suffering is easily escaped. That is to say, if one has not been compelled by the suffering of hunger, thirst, cold, heat, fatigue, desire, etc., one will not generate a feeling of pleasure from the cause of pleasure. Therefore, regarding the treatment of the causes of great suffering, foolish people mistakenly believe that this can generate pleasure, but in reality, there is no definitive cause that can generate pleasure. When suffering is easily escaped, foolish people consider it to be pleasure, like temporarily shifting a heavy burden from one shoulder to another, so what is felt is only suffering, and there is certainly no real pleasure.
The teachers of the Abhidharma (the teachers of Abhidharma) say that pleasure is real, and this statement is reasonable. How do we know this is so? We should conversely question those who deny pleasure: what is called suffering? If it is said to be compulsion, since there is comfortable joy, there should be pleasure arising. If it is said to be harm, since there is benefit, there should be pleasure arising. If it is said to be dislike, since there is like, there should be pleasure arising. If it is said that the essence of what is liked is not real, because when the sages are away from defilement, what is liked becomes what is not liked, then that is not the case. When the sages are away from defilement, they consider what is liked to be not liked through different perspectives. That is to say, if there is a feeling whose nature is liked, this feeling has never become not liked. However, when the sages are away from defilement, they detest this feeling with other actions and appearances, thinking that this feeling is a place of indulgence, which requires great effort to achieve, and it will decay and be impermanent, so it is not liked. But that is not its own nature being a law of not liked. If its own essence is not liked, then no one should have love for it. If love does not arise, when away from defilement, the sages should not observe the feeling of pleasure with other actions and appearances, thereby generating deep detestation. Therefore, from its own nature, there is a real feeling of pleasure. However, the World Honored One (Bhagavan) said that all feelings are nothing but suffering, and the Buddha (Buddha) himself explained and clarified this, just as it is said in the sutras. The Buddha told Ananda (Ananda), 'I secretly say this based on the fact that all actions are impermanent and all conditioned phenomena are decaying, that all feelings are nothing but suffering.' Therefore, we know that this sutra is not based on suffering-suffering (Dukha-dukha) when saying this. If feelings are said to be suffering from their own nature, why would Ananda ask this question: 'The Buddha said in other sutras that there are three feelings, namely pleasure, suffering, and neither-pleasure-nor-suffering. Based on what secret meaning does this sutra say that all feelings are nothing but suffering?' Ananda should ask this question: based on what secret meaning?
說有三受。世尊亦應但作是答。我依此密意故說有三受。經中既無如是問答。故由自相實有三受。世尊既言我密意說諸所有受無非是苦。即已顯示此所說經依別意說非真了義。又契經言。汝應以苦觀樂受者。應知此經意顯樂受有二種性。一有樂性。謂此樂受依自相門是可愛故。二有苦性。謂依異門亦是無常變壞法故。然觀樂時能為繫縛。諸有貪者啖此味故。若觀苦時能令解脫。如是觀者得離貪故。佛以觀苦能令解脫故。勸有情觀樂為苦。如何知此自相是樂。如有頌言。
諸佛正遍覺 知諸行非常 及有為變壞 故說受皆苦
又契經言于苦謂樂名顛倒者。此別意說。以諸世間于諸樂受妙欲諸有一分樂中一向計樂故成顛倒。謂諸樂受若依異門亦有苦性。然諸世間唯觀為樂故成顛倒。諸妙欲境樂少苦多。唯觀為樂故成顛倒。諸有亦然。故不由此能證樂受無實理成。若受自相實皆苦者。佛說三受有何勝利。若謂世尊隨俗說者。不應正理。以世尊言我密說受無非苦故。又于觀五受說如實言故。謂契經說。所有樂根所有喜根應知此二皆是樂受。乃至廣說。復作是說。若以正慧如實觀見如是五根三結永斷。乃至廣說。又佛如何於一苦受。隨順世俗分別說三。若謂世間于下上中苦。如其次第起樂等三覺。佛隨順彼說樂
【現代漢語翻譯】 現代漢語譯本 關於存在三種感受的說法。如果世尊也應該這樣回答：『我依據這個密意才說有三種感受。』 既然經文中沒有這樣的問答，所以從自相上來說，確實存在三種感受。世尊既然說『我密意地說所有感受無非是苦』，就已經顯示這部經是依據別的意思說的，並非真正的了義。而且契經上說：『你應該以苦來觀察樂受。』 應該知道這部經的意思是顯示樂受有兩種性質：一是樂性，即這種樂受從自相的角度來說是可愛的；二是苦性，即從另一個角度來說，也是無常變壞的。然而，觀察樂的時候，會成為繫縛，因為那些有貪慾的人貪戀這種滋味。如果觀察苦的時候，能夠讓人解脫，這樣觀察的人就能遠離貪慾。佛陀因為觀察苦能夠讓人解脫，所以勸說有情眾生觀察樂為苦。如何知道這自相是樂呢？如頌所說： 『諸佛正遍覺，知諸行非常，及有為變壞，故說受皆苦。』 而且契經上說：『對於苦認為是樂，是顛倒。』 這是別有含義的說法。因為世間眾生對於各種樂受、妙欲以及有情生命中一部分的快樂，一概認為是快樂，所以才產生顛倒。也就是說，各種樂受如果從另一個角度來看，也有苦的性質。然而世間眾生只看到快樂的一面，所以才產生顛倒。各種妙欲之境，快樂少而痛苦多，只看到快樂的一面，所以才產生顛倒。各種有情生命也是如此。所以不能因此就證明樂受沒有真實的道理。如果感受的自相確實都是苦，那麼佛陀說三種感受有什麼意義呢？如果說世尊是隨順世俗的說法，那是不合理的。因為世尊說過『我密意地說感受無非是苦』。而且在觀察五種感受時，說了如實之言。也就是說，契經上說：『所有樂根、所有喜根，應該知道這兩種都是樂受。』 乃至廣說。又說：『如果以正慧如實地觀察，這五根三結就能永遠斷除。』 乃至廣說。而且佛陀怎麼會在一種苦受上，隨順世俗分別說成三種呢？如果說世間眾生對於下、上、中等的苦，依次產生樂、等、苦三種感覺，佛陀隨順他們說樂...
【English Translation】 English version It is said that there are three kinds of feelings (受, vedanā). The World-Honored One (世尊, Śākyamuni Buddha) should also answer in this way: 'I said there are three kinds of feelings based on this hidden meaning (密意, abhiprāya).' Since there is no such question and answer in the scriptures, there are indeed three kinds of feelings in terms of their own characteristics (自相, svalakṣaṇa). Since the World-Honored One said, 'I secretly said that all feelings are nothing but suffering (苦, duḥkha),' it has already shown that this scripture is said according to a different meaning and is not the ultimate meaning (了義, nītārtha). Moreover, the scripture says, 'You should observe pleasant feelings (樂受, sukha-vedanā) as suffering.' It should be known that this scripture means to show that pleasant feelings have two natures: one is the nature of pleasure, which means that this pleasant feeling is lovely in terms of its own characteristics; the other is the nature of suffering, which means that it is also impermanent (無常, anitya) and subject to change and destruction (變壞, vipariṇāma) from another perspective. However, observing pleasure can become a bondage (繫縛, bandhana), because those who are greedy (貪, rāga) savor this taste. If one observes suffering, it can lead to liberation (解脫, mokṣa), and those who observe in this way can be free from greed. Because the Buddha (佛, Buddha) said that observing suffering can lead to liberation, he advised sentient beings (有情, sattva) to observe pleasure as suffering. How do we know that this own characteristic is pleasure? As the verse says: 'All Buddhas, perfectly enlightened (正遍覺, samyak-saṃbuddha), know that all actions (行, saṃskāra) are impermanent, and that conditioned things are subject to change and destruction, therefore they say that all feelings are suffering.' Moreover, the scripture says, 'To regard suffering as pleasure is a reversal (顛倒, viparyāsa).' This is a statement with a different meaning. Because worldly beings (世間, loka) invariably regard all kinds of pleasant feelings, delightful desires (妙欲, kāma), and a portion of the pleasure in existence (有, bhava) as pleasure, they become reversed. That is to say, all kinds of pleasant feelings also have the nature of suffering from another perspective. However, worldly beings only see the aspect of pleasure, so they become reversed. Various objects of delightful desires have little pleasure and much suffering, but they only see the aspect of pleasure, so they become reversed. The same is true of various existences. Therefore, it cannot be proved by this that there is no real reason for pleasant feelings. If the own characteristics of feelings are indeed all suffering, then what is the benefit of the Buddha saying that there are three kinds of feelings? If it is said that the World-Honored One is speaking according to worldly customs, that is not reasonable. Because the World-Honored One said, 'I secretly said that feelings are nothing but suffering.' Moreover, when observing the five feelings, he spoke truthfully. That is to say, the scripture says, 'All roots of pleasure (樂根, sukhendriya), all roots of joy (喜根, saumanasyendriya), it should be known that these two are pleasant feelings.' And so on. It also says, 'If one observes with right wisdom (正慧, samyak-prajñā) and sees the five roots and three bonds (三結, trīṇi saṃyojanāni) as they really are, they will be permanently cut off.' And so on. Moreover, how could the Buddha, in one kind of suffering feeling, speak of it as three kinds in accordance with worldly customs? If it is said that worldly beings have three kinds of feelings of pleasure, equanimity, and suffering in sequence for lower, upper, and middle suffering, the Buddha speaks of pleasure in accordance with them...
等三。理亦不然。樂亦三故。應于下等三苦唯起上等樂覺。又受殊勝香味觸等所生樂時。有何下苦而世于中起樂受覺。若許爾時有下苦者。如是下苦已滅未生。世應爾時有極樂覺。此位眾苦都無有故。受欲樂時徴問亦爾。又下品受現在前時。許受分明猛利可取。許中品受現在前時與此相違。如何應理。又下三定說有樂故。應有下苦。以上諸地說有舍故。應有中苦。定勝苦增。豈應正理。故不應依下等三苦如次建立樂等三受。又契經說。佛告大名。若色一向是苦非樂非樂所隨。乃至廣說。故知定有少分實樂。如是且辯彼所引教顯無實樂為證不成。所立理言亦不成證。且以諸樂因皆不定故者。此非正理。迷因義故。謂觀所依分位差別諸外境界方為樂因或為苦因。非唯外境。若此外境至此所依如是分位能為樂因。未嘗至此不為樂因。是故樂因非不決定。如世間火觀所煮炙分位差別為美熟因或為違因非唯彼火。若此火至此所煮炙如是分位。為美熟因。未嘗至此非美熟因故美熟因非不決定。樂因亦爾。決定理成。又三靜慮中樂因豈不定。彼因無時能生苦故。又彼所說要治苦時起樂覺者。準前已破。謂受殊勝香味觸等所生樂時。對治何苦而世于中起於樂覺。設許爾時治粗苦者。此能治苦已滅未生。爾時轉應生極樂覺。又靜慮樂治何
【現代漢語翻譯】 現代漢語譯本 還有，『三種』的說法也不合理。如果樂也是『三種』，那麼對應于下等的『三種苦』，就應該只產生上等的『樂』的感受。而且，在感受殊勝的香味、觸感等所產生的快樂時，有什麼下等的苦，使得世人在其中產生快樂的感受呢？如果承認那時有下等的苦，那麼這種下等的苦已經滅去，而上等的樂還沒有產生，世人那時就應該有極大的快樂的感受，因為那時所有的苦都沒有了。在感受慾望的快樂時，也可以這樣質問。而且，下品的感受現在呈現時，允許感受是分明、猛利、可以把握的；但允許中品的感受現在呈現時，卻與此相反，這怎麼能說得通呢？還有，下三禪定中說有樂，就應該有下等的苦；以上各地說有舍（不苦不樂），就應該有中等的苦。禪定勝過苦的增長，這難道是合理的嗎？所以，不應該依據下等的『三種苦』，依次建立樂等『三種受』。 還有，契經上說，佛告訴大名（Mahānāma，人名）說：『如果色（rūpa，物質）完全是苦，而不是樂，也不是樂所伴隨的』，乃至廣說。所以，要知道一定有少分的真實的快樂。這樣，姑且辯論他所引用的教證，顯示沒有真實的快樂，這個論證是不成立的。所立的理證也不能成立。『而且，諸樂的因都是不定的』，這個說法是不合理的，因為迷惑了『因』的意義。所謂觀察所依的分位差別，諸外在境界，有時是樂的因，有時是苦的因，不是隻有外在境界。如果此外在境界到達此所依的如此分位，能成為樂的因，那麼未曾到達此分位時，就不會成為樂的因。所以，樂的因不是不決定的。就像世間的火，觀察所煮、所炙的分位差別，有時是美味成熟的因，有時是違逆的因，不是隻有那火。如果這火到達這所煮、所炙的如此分位，成為美味成熟的因，那麼未曾到達此分位時，就不會成為美味成熟的因，所以美味成熟的因不是不決定的。樂的因也是這樣，決定的道理成立。還有，三靜慮（dhyāna，禪定）中的樂的因難道是不定的嗎？因為那因沒有什麼時候能產生苦。還有，他所說的『要對治苦時才產生樂的感受』，按照前面的說法已經破斥了。所謂在感受殊勝的香味、觸感等所產生的快樂時，對治什麼苦，世人才在其中產生快樂的感受呢？假設承認那時是對治粗的苦，那麼這能對治的苦已經滅去，而上等的樂還沒有產生，那時就應該產生極大的快樂的感受。還有，靜慮（dhyāna，禪定）的樂對治什麼
【English Translation】 English version Furthermore, the 'three types' argument is also unreasonable. If pleasure is also 'threefold,' then corresponding to the lower 'three types of suffering,' only the highest type of pleasure should arise. Moreover, when experiencing pleasure arising from exquisite fragrances, tastes, and tactile sensations, what lower suffering is present that causes people to experience pleasure within it? If it is admitted that there is lower suffering at that time, then this lower suffering has already ceased, and the higher pleasure has not yet arisen. People should then have an experience of extreme pleasure, because all suffering is absent at that time. The same question can be posed when experiencing the pleasure of desires. Furthermore, when a lower-grade sensation is present, it is acknowledged that the sensation is clear, intense, and graspable; but when a middle-grade sensation is present, it is acknowledged to be the opposite of this. How can this be reasonable? Also, since the lower three dhyānas (meditative states) are said to have pleasure, there should be lower suffering; and since the higher realms are said to have equanimity (neither suffering nor pleasure), there should be middle suffering. That dhyāna (meditative states) surpasses the increase of suffering, is this reasonable? Therefore, one should not establish the three sensations of pleasure, etc., based on the lower three types of suffering in sequence. Furthermore, the sutra says that the Buddha told Mahānāma (a proper name, meaning 'Great Name'): 'If form (rūpa, material) were entirely suffering, and not pleasure, nor accompanied by pleasure,' and so on. Therefore, know that there must be a small portion of real pleasure. Thus, let us discuss that the teaching he cited, showing that there is no real pleasure, this argument is not established. The established reasoning also cannot be established. 'Moreover, the causes of all pleasures are uncertain,' this statement is unreasonable because it misunderstands the meaning of 'cause.' So-called observing the differences in the states of the dependent, the external realms, are sometimes the cause of pleasure and sometimes the cause of suffering, not only the external realms. If this external realm reaches this dependent in such a state, it can be the cause of pleasure; then when it has not reached this state, it will not be the cause of pleasure. Therefore, the cause of pleasure is not uncertain. Just like worldly fire, observing the differences in the states of what is cooked and roasted, is sometimes the cause of delicious ripeness and sometimes the cause of adverse effects, not only that fire. If this fire reaches this cooked and roasted in such a state, it becomes the cause of delicious ripeness; then when it has not reached this state, it will not be the cause of delicious ripeness, so the cause of delicious ripeness is not uncertain. The cause of pleasure is also like this, the principle of certainty is established. Furthermore, are the causes of pleasure in the three dhyānas (meditative states) uncertain? Because that cause never produces suffering. Furthermore, what he said, 'One only experiences pleasure when counteracting suffering,' has already been refuted according to the previous statement. So-called when experiencing pleasure arising from exquisite fragrances, tastes, and tactile sensations, what suffering is being counteracted that causes people to experience pleasure within it? Suppose it is admitted that it is counteracting coarse suffering at that time, then this suffering that can be counteracted has already ceased, and the higher pleasure has not yet arisen, then one should experience extreme pleasure at that time. Furthermore, what does the pleasure of dhyāna (meditative states) counteract?
故生。如是等破準前應說。又彼所說苦易脫中樂覺乃生如易肩者。此身份位實能生樂。乃至身如是分位未滅前必有樂生。滅則不爾。若異此者此位后時樂應轉增。苦漸微故。如是易脫身四威儀生樂解勞應知亦爾。若先無苦於最後時何為欻然生於苦覺。由身變易分位別故。如酒等后時有甘醋味起。是故樂受實有理成。由此定知。諸有漏行三苦合故如應名苦。即苦行體亦名集諦。此說必定違越契經。契經唯說愛為集故。經就勝故說愛為集。理實所餘亦是集諦。如是理趣由何證知。余契經中亦說余故。如薄伽梵伽他中言。
業愛及無明 為因招後行 令諸有相續 名補特伽羅
又契經說五種種子。此即別名說有取識。又彼經說置地界中。此即別名說四識住。故經所說是密意言。阿毗達磨依法相說。然經中說愛為集者。偏說起因。伽他中說業愛無明皆為因者。具說生起及彼因因。云何知爾。業為生因愛為起因。經所說故。又彼經中次第顯示後行業有因有緣有緒故。為別建立種子及田說有取識及四識住。故非唯愛為集諦體。何法名生。何法名起。界趣生等品類差別自體出現。說名為生。若無差別後有相續。說名為起。業與有愛如其次第為彼二因。譬如種子與穀麥等別種類芽為能生因。水與一切無差別芽為能起因
【現代漢語翻譯】 現代漢語譯本 因此產生（果報）。像這樣，其他的破斥也應按照前面的方式來說明。此外，他們所說的『苦容易脫離，樂的感覺才產生，就像換了肩膀的人一樣』。身體的特定狀態確實能夠產生快樂。乃至身體的這種狀態沒有消失之前，必定會有快樂產生。消失了就不是這樣了。如果不是這樣，那麼這種狀態之後，快樂應該逐漸增加，因為痛苦逐漸減少。像這樣，換個姿勢，身體的四種威儀（行、住、坐、臥）產生快樂，解除疲勞，也應該這樣理解。如果先前沒有痛苦，那麼在最後的時候，為什麼突然產生痛苦的感覺呢？這是由於身體改變，狀態不同造成的。就像酒等，後來會有甘甜或酸澀的味道產生。因此，樂受確實存在，這是有道理的。由此可以確定，所有有煩惱的行為，由於三種苦（苦苦、壞苦、行苦）的結合，所以應該稱為苦。即苦行的本體也稱為集諦（苦的根源）。這種說法必定違背了契經。契經只說愛是集諦。契經是就最主要的原因來說愛是集諦，但實際上其餘的也是集諦。這樣的道理從何處得知呢？從其他的契經中也有說到其餘的（是集諦）。例如，薄伽梵（Bhagavan，世尊）的伽他（gatha，偈頌）中說： 『業、愛及無明（avidya，對事物真相的迷惑和無知），是招感後世行為的原因，使諸有（bhava，存在）相續不斷，名為補特伽羅（pudgala，人）。』 此外，契經中說五種種子。這實際上是另一種說法，說的是有取識（upadanavijnana，執取蘊為自體之識）。此外，那部經中說『置於地界中』。這實際上是另一種說法，說的是四識住（vijnana-sthiti，識所依止的四種境界）。所以，經中所說的是密意之言。阿毗達磨（Abhidharma，論藏）是依法相（dharma-laksana，法的體性）來說的。然而，經中說愛是集諦，是偏重於說（煩惱）生起的原因。伽他中說業、愛、無明都是原因，是全面地說了（煩惱的）生起以及（煩惱的）原因的原因。怎麼知道是這樣的呢？因為業是（果報）產生的因，愛是（煩惱）生起的因，經中是這樣說的。此外，那部經中依次顯示了後世的行為有因、有緣、有緒。爲了分別建立種子和土地，所以說有取識和四識住。所以，不僅僅是愛作為集諦的本體。什麼法叫做『生』？什麼法叫做『起』？界、趣（gati，輪迴的去處）、生等品類的差別，自體出現，叫做『生』。如果沒有差別，後有（punarbhava，再次投生）相續不斷，叫做『起』。業與有愛（bhava-trsna，對存在的渴求）依次是它們的兩種原因。譬如，種子與穀麥等不同種類的芽是能生的因，水與一切沒有差別的芽是能起的因。
【English Translation】 English version Therefore, it arises (as a result). Such refutations should be explained according to the previous manner. Furthermore, their statement that 'suffering is easily escaped, and the feeling of pleasure arises, like someone who has shifted their shoulders.' A specific state of the body can indeed generate pleasure. Until this state of the body is extinguished, pleasure will inevitably arise. If it is extinguished, it will not be so. If it were otherwise, then after this state, pleasure should gradually increase, because suffering gradually decreases. Likewise, changing posture, the four kinds of deportment (walking, standing, sitting, lying down) of the body generate pleasure and relieve fatigue, should also be understood in this way. If there was no suffering beforehand, then why does a feeling of suffering suddenly arise at the end? This is due to the change in the body and the difference in state. Just as with wine, etc., a sweet or sour taste arises later. Therefore, the feeling of pleasure truly exists, and this is reasonable. From this, it can be determined that all defiled actions, due to the combination of the three sufferings (suffering of suffering, suffering of change, suffering of conditioning), should be called suffering. That is, the very essence of painful conduct is also called Samudaya Satya (the truth of the origin of suffering). This statement inevitably contradicts the sutras. The sutras only say that craving (trsna, thirst) is the origin of suffering. The sutras speak of craving as the origin of suffering in terms of the most important cause, but in reality, the rest are also the origin of suffering. How is such a principle known? From other sutras, it is also said that the rest (are the origin of suffering). For example, in the gatha (verse) of Bhagavan (the Blessed One): 'Action (karma), craving (trsna), and ignorance (avidya, delusion and unknowing of the true nature of things) are the causes that invite future actions, causing the continuity of all existences (bhava), and are called pudgala (person).' Furthermore, the sutras speak of five seeds. This is actually another way of saying that there is grasping consciousness (upadanavijnana, consciousness that grasps the aggregates as self). Furthermore, that sutra says 'placed in the earth element.' This is actually another way of saying that there are four supports of consciousness (vijnana-sthiti, the four realms in which consciousness abides). Therefore, what is said in the sutras is a statement with hidden meaning. The Abhidharma (collection of treatises) speaks according to the characteristics of dharmas (dharma-laksana, the characteristics of phenomena). However, when the sutras say that craving is the origin of suffering, they emphasize the cause of (afflictions) arising. When the gatha says that action, craving, and ignorance are all causes, it comprehensively speaks of the arising (of afflictions) and the cause of the cause (of afflictions). How is it known to be so? Because action is the cause of (karmic results) arising, and craving is the cause of (afflictions) arising, as it is said in the sutras. Furthermore, that sutra sequentially shows that future actions have a cause, a condition, and a sequence. In order to separately establish the seed and the field, it is said that there is grasping consciousness and four supports of consciousness. Therefore, it is not only craving that is the essence of the origin of suffering. What dharma is called 'arising'? What dharma is called 'originating'? The distinctions of realms, destinies (gati, places of rebirth), births, etc., the appearance of the self-nature, is called 'arising.' If there is no distinction, and future existence (punarbhava, rebirth) continues uninterrupted, it is called 'originating.' Action and craving for existence (bhava-trsna, thirst for existence) are, in that order, the two causes of them. For example, seeds and different kinds of sprouts such as grains and wheat are the causes that can produce, and water and all undifferentiated sprouts are the causes that can originate.
。業及有愛為生起因。應知亦爾。愛為起因何理為證。離愛後有必不起故。謂有愛離愛二俱命終。唯見有愛者後有更起。由此理證愛為起因。起有起無定隨愛故。又由愛故相續趣后。現見若於是處有愛。則心相續數趣于彼。由此比知。以有愛故能令相續馳趣後有。又取後身。更無有法封執堅著如貪愛者。如蓽豆屑於澡浴時和水涂身至乾燥位著身難離余無以加。如是無有餘為因法執取後身如我愛者。由此理證愛為起因。如是世尊說諦有四。余經復說。諦有二種。一世俗諦。二勝義諦。如是二諦。其相云何。頌曰。
彼覺破便無 慧析余亦爾 如瓶水世俗 異此名勝義
論曰。若彼物覺彼破便無。彼物應知名世俗諦。如瓶被破為碎凡時瓶覺則無。衣等亦爾。又若有物以慧析除彼覺便無亦是世俗。如水被慧析色等時水覺則無。火等亦爾。即于彼物未破析時以世想名施設為彼。施設有故名為世俗。依世俗理說有瓶等。是實非虛名世俗諦。若物異此名勝義諦。謂彼物覺彼破不無及慧析余彼覺仍有。應知彼物名勝義諦。如色等物碎至極微。或以勝慧析除味等。彼覺恒有。受等亦然。此真實有故名勝義。依勝義理說有色等。是實非虛名勝義諦。先軌範師作如是說。如出世智及此後得世間正智所取諸法名勝義諦。如此
【現代漢語翻譯】 現代漢語譯本：業和有愛是生命產生的根本原因。應該知道也是這樣。以愛為根本原因，有什麼道理可以證明呢？因為離開愛，就不會有來世的產生。例如，有愛和離愛兩種情況都死亡，只看到有愛的人才會產生來世。由此道理可以證明，愛是產生來世的根本原因。來世的產生與否，取決於愛。又因為愛的緣故，相續不斷地趨向來世。現在看到，如果某個地方有愛，那麼心識的相續就會不斷地趨向那裡。由此可以推知，因為有愛的緣故，能夠使相續不斷地奔向來世。而且，對於取得來世的身體，再也沒有其他法能夠像貪愛那樣牢固地執著。例如，把蓽豆屑在洗澡時和水混合塗在身上，直到乾燥的時候，它粘在身上難以脫離，沒有其他東西可以超過它。同樣，也沒有其他作為原因的法能夠像我愛那樣執取來世的身體。由此道理可以證明，愛是產生來世的根本原因。就像世尊所說的四聖諦。其他經典又說，諦有兩種：一是世俗諦，二是勝義諦。這兩種諦，它們的相是什麼呢？頌詞說： 『如果覺知到某物，破壞它後覺知就不存在了，用智慧分析剩餘部分也是如此，就像瓶子和水一樣，這是世俗諦；與此不同，就叫做勝義諦。』 論述：如果覺知到某個事物，破壞它後覺知就不存在了，那麼這個事物應該被稱為世俗諦。例如，瓶子被打破成碎片時，對瓶子的覺知就不存在了。衣服等也是如此。又如果某個事物用智慧分析去除后，對它的覺知就不存在了，這也是世俗諦。例如，水被智慧分析去除顏色等成分時，對水的覺知就不存在了。火等也是如此。就在那個事物未被破壞和分析時，用世間的想法和名稱來施設它，因為有施設的緣故，所以稱為世俗。依據世俗的道理來說有瓶子等，這是真實不虛的，稱為世俗諦。如果某個事物與此不同，就稱為勝義諦。也就是說，覺知到某個事物，破壞它後覺知仍然存在，以及用智慧分析剩餘部分后，對它的覺知仍然存在，應該知道這個事物是勝義諦。例如，顏色等事物粉碎到極微，或者用殊勝的智慧分析去除味道等，對顏色的覺知仍然存在。感受等也是如此。這是真實存在的，所以稱為勝義。依據勝義的道理來說有顏色等，這是真實不虛的，稱為勝義諦。以前的軌範師是這樣說的：就像出世智以及此後的世間正智所認識的諸法，稱為勝義諦。就像這樣。
【English Translation】 English version: Karma and clinging to existence (bhava-tanha) are the causes for the arising of life. It should be understood that it is so. What reason proves that clinging to existence is the fundamental cause? Because without clinging to existence, future existence will not arise. For example, when both those with clinging to existence and those without clinging to existence die, only those with clinging to existence are seen to have future existence arise. From this reasoning, it can be proven that clinging to existence is the fundamental cause. Whether future existence arises or not depends on clinging to existence. Moreover, it is because of clinging to existence that the continuum constantly moves towards future existence. It is now seen that if there is clinging to existence in a certain place, then the continuum of consciousness constantly moves towards that place. From this, it can be inferred that it is because of clinging to existence that the continuum is able to rush towards future existence. Furthermore, in taking a future body, there is no other dharma that can grasp and cling to it as firmly as craving (tanha). For example, when powdered hyacinth beans are mixed with water and applied to the body during bathing, they stick to the body and are difficult to remove when dry, and nothing can surpass this. Similarly, there is no other causal dharma that can grasp a future body like self-love (atma-tanha). From this reasoning, it can be proven that clinging to existence is the fundamental cause. Just as the World Honored One spoke of the Four Noble Truths. Other sutras also say that there are two kinds of truths: conventional truth (samvriti-satya) and ultimate truth (paramartha-satya). What are the characteristics of these two truths? The verse says: 『If the perception of something disappears when it is destroyed, or when the remaining parts are analyzed with wisdom, like a pot or water, that is conventional truth; what is different from this is called ultimate truth.』 Commentary: If the perception of something disappears when it is destroyed, then that thing should be called conventional truth. For example, when a pot is broken into pieces, the perception of the pot disappears. The same is true for clothes and so on. Also, if the perception of something disappears when it is analyzed and removed with wisdom, that is also conventional truth. For example, when the color and other components of water are analyzed and removed with wisdom, the perception of water disappears. The same is true for fire and so on. When that thing has not been destroyed or analyzed, it is designated with worldly thoughts and names. Because there is designation, it is called conventional. According to conventional reasoning, it is said that there are pots and so on, which is real and not false, and is called conventional truth. If something is different from this, it is called ultimate truth. That is to say, if the perception of something remains even after it is destroyed, and if the perception of it remains even after the remaining parts are analyzed with wisdom, then that thing should be known as ultimate truth. For example, when colors and other things are crushed to the smallest particles, or when tastes and other things are analyzed and removed with superior wisdom, the perception of color remains. The same is true for feelings and so on. This is truly existent, so it is called ultimate. According to ultimate reasoning, it is said that there are colors and so on, which is real and not false, and is called ultimate truth. Former teachers said this: Just like the dharmas perceived by transcendent wisdom (lokottara-jnana) and the subsequent worldly right wisdom (laukika-samyag-jnana), they are called ultimate truth. Like this.
余智所聚諸法名世俗諦。已辯諸諦。應說云何方便勤修趣見諦道。頌曰。
將趣見諦道 應住戒勤修 聞思修所成 謂名俱義境
論曰。諸有發心將趣見諦。應先安住清凈尸羅然後勤修聞所成等。謂先攝受順見諦聞。聞已勤求所聞法義。聞法義已無倒思惟。思已方能依定修習。行者如是住戒勤修。依聞所成慧起思所成慧。依思所成慧起修所成慧。此三慧相差別云何。毗婆沙師謂。三慧相緣名俱義。如次有別。聞所成慧唯緣名境。未能捨文而觀義故。思所成慧緣名義境。有時由文引義。有時由義引文。未全舍文而觀義故。修所成慧唯緣義境。已能捨文唯觀義故。譬若有人浮深駛水。曾未學者不捨所依。曾學未成或舍或執。曾善學者不待所依。自力浮渡。三慧亦爾。有言。若爾思慧不成。謂此既通緣名緣義。如次應是聞修所成。今詳三相無過別者。謂修行者依聞至教所生勝慧名聞所成。依思正理所生勝慧名思所成。依修等持所生勝慧名修所成。說所成言顯三勝慧是聞思等三因所成。猶如世間于命牛等如次說是食草所成。諸有欲于修精勤學者。如何凈身器令修速成。頌曰。
具身心遠離 無不足大欲 謂已得未得 多求名所無 治相違界三 無漏無貪性 四聖種亦爾 前三唯喜足 三
【現代漢語翻譯】 現代漢語譯本： 由世俗共許的智慧所集合的諸法，稱為世俗諦（saṃvṛti-satya，指被世俗認知所接受的真理）。既然已經辨析了諸諦，接下來應當說明如何方便地勤奮修行以趨向見諦之道（darśana-mārga，指通過修行獲得對真理的直接認知的道路）。偈頌說：
『將趣見諦道，應住戒勤修，聞思修所成，謂名俱義境。』
論述：凡是發心想要趨向見諦的人，應該首先安住于清凈的戒律（śīla，指道德規範），然後勤奮地修習聞所成等。也就是先要攝取順於見諦的聽聞（śruta，指聽聞佛法）。聽聞之後，勤奮地尋求所聽聞的法義。聽聞法義之後，沒有顛倒地進行思惟（cintā，指如理思維）。思惟之後，才能依靠禪定進行修習（bhāvanā，指禪修）。修行者像這樣安住于戒律，勤奮地修習，依靠聞所成慧（śruta-mayī prajñā，指通過聽聞佛法獲得的智慧）生起思所成慧（cintā-mayī prajñā，指通過思惟獲得的智慧），依靠思所成慧生起修所成慧（bhāvanā-mayī prajñā，指通過禪修獲得的智慧）。這三種智慧的相狀差別是什麼呢？
毗婆沙師（Vaibhāṣika，指毗婆沙宗的學者）認為，這三種智慧的相狀，所緣的對象是名（nāma，指名稱、概念）和義（artha，指意義、事物），但次第有所區別。聞所成慧僅僅緣于名境，因為還不能捨棄文字而觀察意義。思所成慧緣于名和義兩種境，有時通過文字來引導意義，有時通過意義來引導文字，還沒有完全捨棄文字而觀察意義。修所成慧僅僅緣于義境，已經能夠捨棄文字而只觀察意義。譬如有人要浮渡深而湍急的水流，從未學習過的人不能捨棄所依靠的工具，曾經學習過但還沒有熟練的人，有時捨棄有時執持，曾經善於學習的人不需要依靠任何工具，就能憑藉自己的力量浮渡過去。這三種智慧也是這樣。
有人說：如果這樣，那麼思慧就不能成立。因為思慧既能緣名又能緣義，那麼它應該分別是聞所成慧和修所成慧。現在詳細分析這三種智慧的相狀，沒有什麼比它們更不同的了。修行者依靠聽聞至教所產生的殊勝智慧，稱為聞所成慧；依靠思惟正理所產生的殊勝智慧，稱為思所成慧；依靠修習等持（samādhi，指禪定）所產生的殊勝智慧，稱為修所成慧。說『所成』二字，是爲了顯示這三種殊勝的智慧是由聽聞、思惟等三種因所成就的。猶如世間對於命、牛等，次第地說是吃草所成就的。
那些想要在修行上精勤用功的人，如何才能使自身這個容器清凈，從而使修行迅速成就呢？偈頌說：
『具身心遠離，無不足大欲，謂已得未得，多求名所無，治相違界三，無漏無貪性，四聖種亦爾，前三唯喜足。』
【English Translation】 English version: The dharmas (phenomena) gathered by wisdom that are conventionally accepted are called saṃvṛti-satya (conventional truth). Having discussed the truths, how should one diligently cultivate the path to seeing the truth (darśana-mārga)? The verse says:
'To approach the path of seeing truth, one should abide in precepts and diligently cultivate, through hearing, thinking, and meditation, referring to the realm of names and meanings.'
Discussion: Those who aspire to approach the path of seeing truth should first abide in pure śīla (moral discipline) and then diligently cultivate what is attained through hearing, etc. That is, first, one should embrace hearing that accords with seeing truth. Having heard, one should diligently seek the meaning of the dharma (teachings) heard. Having heard the meaning of the dharma, one should think without inversion. Having thought, one can then cultivate based on samādhi (concentration). Practitioners who abide in precepts and diligently cultivate in this way, relying on the wisdom attained through hearing (śruta-mayī prajñā), give rise to the wisdom attained through thinking (cintā-mayī prajñā). Relying on the wisdom attained through thinking, they give rise to the wisdom attained through meditation (bhāvanā-mayī prajñā). What are the differences in the characteristics of these three wisdoms?
The Vaibhāṣikas (a school of Buddhist philosophy) say that the characteristics of these three wisdoms are that they relate to names (nāma) and meanings (artha), but there are differences in the order. The wisdom attained through hearing only relates to the realm of names because one cannot yet abandon the text and observe the meaning. The wisdom attained through thinking relates to both the realm of names and meanings. Sometimes meaning is drawn from the text, and sometimes the text is drawn from the meaning, but one has not yet fully abandoned the text to observe the meaning. The wisdom attained through meditation only relates to the realm of meaning because one is already able to abandon the text and only observe the meaning. It is like someone crossing deep and swift water. Someone who has never learned cannot abandon what they rely on. Someone who has learned but is not yet proficient sometimes abandons and sometimes holds on. Someone who has learned well does not need to rely on anything and can cross by their own strength. The three wisdoms are also like this.
Some say: If that is the case, then the wisdom of thinking cannot be established. Since it relates to both names and meanings, it should be the wisdom attained through hearing and the wisdom attained through meditation, respectively. Now, analyzing the three characteristics in detail, there is nothing more different than them. The superior wisdom that arises from relying on the ultimate teachings through hearing is called the wisdom attained through hearing. The superior wisdom that arises from relying on correct reasoning through thinking is called the wisdom attained through thinking. The superior wisdom that arises from relying on the cultivation of samādhi is called the wisdom attained through meditation. Saying 'attained' is to show that these three superior wisdoms are attained through the three causes of hearing, thinking, etc. It is like how, in the world, life, cattle, etc., are said to be attained through eating grass in order.
Those who wish to diligently apply themselves to cultivation, how can they purify their own vessel so that cultivation can be quickly accomplished? The verse says:
'Possessing physical and mental detachment, without insatiable great desire, referring to what has been obtained and not yet obtained, seeking much that is without name, curing the three conflicting realms, without outflows and without greed, the four noble lineages are also like this, the first three are only contentment.'
生具后業 為治四愛生 我所我事欲 暫息永除故
論曰。身器清凈略由三因。何等謂三因。一身心遠離。二喜足少欲。三住四聖種。身遠離者。離相雜住。心遠離者。離不善尋。此二易可成。由喜足少欲。言喜足者無不喜足。少欲者無大欲。所無二種差別云何。對法諸師咸作是說。于已得妙衣服等更多求名不喜足。于未得妙衣等多希求名大欲。豈不更求亦緣未得。此二差別便應不成。是故此中應作是說。于所已得不妙不多悵望不歡名不喜足。于所未得衣服等事求妙求多名為大欲。喜足少欲能治此故與此相違應知差別。喜足少欲通三界無漏。所治二種唯欲界所繫。喜足少欲體是無貪。所治二種欲貪為性。能生眾聖故名聖種。四聖種體亦是無貪。四中前三體唯喜足。謂于衣服飲食臥具。隨所得中皆生喜足。第四聖種謂樂斷修。如何亦用無貪為體。以能棄捨有欲貪故。為顯何義立四聖種。以諸弟子舍俗生具及俗事業。為求解脫歸佛出家。法主世尊愍彼安立助道二事。一者生具。二者事業。前三即是助道生具。最後即是助道事業。汝等若能依前生具作後事業解脫非久。何故安立如是二事。為欲對治四種愛生故。契經言。苾芻諦聽。愛因衣服應生時生。應住時住。應執時執。如是愛因飲食臥具及有無有。皆如是說
【現代漢語翻譯】 現代漢語譯本 生來就帶著過去的業力，爲了治理四種愛的產生： 對『我』的執著，對『我的所有』的佔有慾，以及對感官享受的慾望，通過暫時停止和永遠消除這些愛慾來達到解脫。
論述：身體和器具的清凈，大致由三個原因造成。哪三個原因呢？一是身心遠離，二是喜足少欲，三是安住於四聖種。身遠離，是指遠離與他人雜居。心遠離，是指遠離不善的尋思（念頭）。這兩種遠離比較容易做到，通過喜足少欲來實現。所謂喜足，就是沒有不喜足；所謂少欲，就是沒有大欲。這兩種『沒有』有什麼區別呢？對法論師們都這樣說：對於已經得到的精妙衣服等，還想要得到更多，這叫做不喜足；對於尚未得到的精妙衣服等，非常希望得到，這叫做大欲。難道進一步追求不也是因為沒有得到嗎？這兩種區別似乎無法成立。因此，這裡應該這樣說：對於已經得到的不精妙的物品，不感到失望或不滿，這叫做喜足；對於尚未得到的衣服等事物，追求精妙和更多，這叫做大欲。喜足少欲能夠對治這些，與此相反的就應該知道是差別所在。喜足少欲通於三界和無漏（涅槃），所要對治的兩種（不喜足和大欲）只屬於欲界。喜足少欲的本體是無貪。所要對治的兩種（不喜足和大欲）以貪慾為本性。能夠產生眾多聖人，所以叫做聖種。四聖種的本體也是無貪。四種聖種中，前三種的本體只是喜足，即對於衣服、飲食、臥具，無論得到什麼都感到喜足。第四種聖種是樂於斷除煩惱和修行。為什麼也用無貪作為本體呢？因為能夠捨棄有欲貪的緣故。 爲了顯示什麼意義而設立四聖種呢？因為弟子們捨棄世俗的生計和事業，爲了求解脫而歸依佛陀出家。法主世尊憐憫他們，安立了兩種幫助修道的事務：一是生活所需，二是修行事業。前三種（對衣食住的喜足）就是幫助修道的生活所需，最後一種（樂斷修）就是幫助修道的修行事業。你們如果能夠依靠前面的生活所需，做好後面的修行事業，解脫就不會遙遠。為什麼要安立這兩種事務呢？爲了對治四種愛慾的產生。經典上說：『比丘們仔細聽，對衣服的愛慾應該在產生時就產生，應該在安住時就安住，應該在執著時就執著。』同樣，對飲食、臥具以及有和沒有的愛慾，都應該這樣說。
【English Translation】 English version Born with past karma, to govern the arising of the four loves: Attachment to 'I', possessiveness of 'mine', and desires for sensual pleasures, achieved through temporarily ceasing and permanently eliminating these desires.
Discussion: The purity of body and requisites is mainly due to three causes. What are the three causes? First, physical and mental detachment; second, contentment and few desires; third, abiding in the Four Noble Lineages. Physical detachment means staying away from mixed dwellings. Mental detachment means staying away from unwholesome thoughts. These two are relatively easy to achieve through contentment and few desires. Contentment means having no discontent; few desires mean having no great desires. What is the difference between these two 'nots'? The Dharma masters all say: wanting more of the exquisite clothes etc. that one has already obtained is called discontent; greatly desiring the exquisite clothes etc. that one has not yet obtained is called great desire. Isn't further pursuit also because one hasn't obtained it? These two differences seem untenable. Therefore, it should be said here: not feeling disappointed or dissatisfied with the unexquisite items one has already obtained is called contentment; seeking exquisite and more of the clothes etc. that one has not yet obtained is called great desire. Contentment and few desires can counteract these, and the opposite should be known as the difference. Contentment and few desires pervade the three realms and the unconditioned (Nirvana), and the two to be counteracted (discontent and great desire) belong only to the desire realm. The essence of contentment and few desires is non-greed. The two to be counteracted (discontent and great desire) are by nature greed. Being able to produce many saints is why it is called a Noble Lineage. The essence of the Four Noble Lineages is also non-greed. Among the four, the first three are only contentment, that is, being content with whatever one obtains in terms of clothing, food, and bedding. The fourth Noble Lineage is delighting in abandoning afflictions and practicing. Why is non-greed also used as the essence? Because it can abandon desires and greed. For what purpose are the Four Noble Lineages established? Because disciples abandon worldly livelihoods and careers, seeking liberation by taking refuge in the Buddha and becoming monks. The Dharma Lord, the World Honored One, pities them and establishes two matters to help the path: first, the necessities of life; second, the practice of cultivation. The first three (contentment with clothing, food, and shelter) are the necessities of life that help the path, and the last one (delighting in abandoning and cultivating) is the practice of cultivation that helps the path. If you can rely on the former necessities of life and do the latter practice of cultivation, liberation will not be far away. Why establish these two matters? To counteract the arising of the four loves. The sutra says: 'Bhikkhus, listen carefully, the love for clothing should arise when it arises, should abide when it abides, should be clung to when it is clung to.' Similarly, the love for food, bedding, and having and not having should all be said in this way.
。為治此四說四聖種。即依此義更異門說。謂佛為欲暫息永除我所我事欲故說四聖種。我所事者謂衣服等。我事者謂自身。緣彼貪名為欲。為暫止息前三貪故說前三聖種。為永滅除四種貪故說第四聖種。如是已說修所依器。由何門故能正入修。頌曰。
入修要二門 不凈觀息念 貪尋增上者 如次第應修
論曰。正入修門要者有二。一不凈觀。二持息念。誰於何門能正入修。如次應知。貪尋增者。謂貪猛盛數現在前。如是有情名貪行者。彼觀不凈能正入修。尋多亂心名尋行者。彼依息念能正入修。有餘師言。此持息念非多緣故能止亂尋。不凈多緣顯形差別引多尋故治彼無能。有餘復言。此時息念內門轉故能止亂尋。不凈多於外門轉故。猶如眼識治彼無能。此中先應辯不凈觀。如是觀相云何。頌曰。
為通治四貪 且辯觀骨鎖 廣至海復略 名初習業位 除足至頭半 名為已熟修 繫心在眉間 名超作意位
論曰。修不凈觀正為治貪。然貪差別略有四種。一顯色貪。二形色貪。三妙觸貪。四供奉貪。緣青瘀等修不凈觀治第一貪。緣彼食等修不凈觀治第二貪。緣蟲蛆等修不凈觀治第三貪。緣尸不動修不凈觀治第四貪。若緣骨鎖修不凈觀。通能對治如是四貪。以骨鎖中無四貪境故
【現代漢語翻譯】 現代漢語譯本：爲了治理這四種說法和四聖種（Ariyavaṃsa，高尚的血統），就是依據這個意義，用不同的方式來說明。佛陀爲了暫時止息和永遠去除『我所』和『我事』的慾望，所以說了四聖種。『我所事』指的是衣服等物，『我事』指的是自身。對於這些東西的貪戀就叫做『欲』。爲了暫時止息前三種貪慾，所以說了前三種聖種；爲了永遠滅除四種貪慾，所以說了第四種聖種。像這樣已經說了修行的所依之器，通過什麼途徑才能正確地進入修行呢？頌文說： 『進入修行有兩個重要途徑：不凈觀和持息念。貪慾和尋思增盛的人，應該按照次第修習。』 論述：正確進入修行的重要途徑有兩個：一是修不凈觀（Aśubha-bhāvanā，對身體不凈的觀想），二是持息念（Ānāpānasmṛti，對呼吸的覺知）。誰適合通過哪個途徑正確地進入修行呢？應該按照次第來了解。貪慾和尋思增盛的人，指的是貪慾非常強烈，經常出現在眼前。像這樣的有情眾生叫做貪行者。他們通過修不凈觀能夠正確地進入修行。尋思過多導致心散亂的人叫做尋行者。他們依靠持息念能夠正確地進入修行。有些論師說，這種持息念因為不是多緣，所以能夠止息散亂的尋思。不凈觀是多緣，顯現各種形狀的差別，會引發更多的尋思，所以不能夠對治尋思。還有些人說，這種持息念因為是在內門運轉，所以能夠止息散亂的尋思。不凈觀多在外門運轉，就像眼識一樣，不能夠對治尋思。這裡首先應該辨析不凈觀。像這樣的觀想，它的相狀是怎樣的呢？頌文說： 『爲了普遍地對治四種貪慾，首先辨析觀骨鎖。從廣到海，再從海到略，叫做初習業位。從腳底到頭頂的一半，叫做已熟修。將心繫在眉間，叫做超作意位。』 論述：修不凈觀主要是爲了對治貪慾。然而貪慾的差別略有四種：一是顯色貪，二是形色貪，三是妙觸貪，四是供奉貪。通過觀想青瘀等不凈之物來對治第一種貪慾；通過觀想被吃的食物等不凈之物來對治第二種貪慾；通過觀想蟲蛆等不凈之物來對治第三種貪慾；通過觀想屍體不動來對治第四種貪慾。如果觀想骨鎖，就能夠普遍地對治這四種貪慾，因為骨鎖中沒有這四種貪慾的對象。
【English Translation】 English version: To treat these four teachings and the four Ariyavaṃsa (Ariyavaṃsa, noble lineages), it is based on this meaning that it is explained in different ways. The Buddha spoke of the four Ariyavaṃsa in order to temporarily cease and permanently remove the desires for 'what is mine' and 'what concerns me'. 'What concerns me' refers to things like clothing, and 'what concerns me' refers to oneself. Greed for these things is called 'desire'. The first three Ariyavaṃsa are spoken of in order to temporarily stop the first three types of greed; the fourth Ariyavaṃsa is spoken of in order to permanently eliminate the four types of greed. Having thus spoken of the instruments upon which to rely for practice, by what means can one correctly enter into practice? The verse says: 'There are two essential paths to enter practice: the contemplation of impurity and mindfulness of breathing. Those with increased greed and discursive thinking should practice in that order.' Treatise: There are two important paths to correctly enter practice: first, the Aśubha-bhāvanā (Aśubha-bhāvanā, contemplation of the impurity of the body), and second, Ānāpānasmṛti (Ānāpānasmṛti, awareness of breathing). Who is suitable to correctly enter practice through which path? It should be understood in order. Those with increased greed and discursive thinking refer to those whose greed is very strong and frequently appears before them. Such sentient beings are called those who are inclined to greed. They can correctly enter practice by contemplating impurity. Those whose minds are distracted by excessive discursive thinking are called those who are inclined to discursive thinking. They can correctly enter practice by relying on mindfulness of breathing. Some teachers say that this mindfulness of breathing is not multi-faceted, so it can stop scattered discursive thinking. The contemplation of impurity is multi-faceted, manifesting various differences in shape, which will trigger more discursive thinking, so it cannot treat discursive thinking. Others say that this mindfulness of breathing can stop scattered discursive thinking because it operates within the inner gate. The contemplation of impurity mostly operates in the outer gate, just like eye consciousness, so it cannot treat discursive thinking. Here, the contemplation of impurity should be analyzed first. What is the appearance of such contemplation? The verse says: 'To universally treat the four types of greed, first analyze the contemplation of bones. From broad to the sea, and from the sea to brief, it is called the initial stage of practice. From the soles of the feet to half of the head, it is called the stage of mature practice. Fixing the mind between the eyebrows is called the stage of transcending conceptualization.' Treatise: The main purpose of practicing the contemplation of impurity is to treat greed. However, there are four types of differences in greed: first, greed for appearance; second, greed for form; third, greed for pleasant touch; and fourth, greed for offerings. Contemplating impure things such as bluish-purple objects treats the first type of greed; contemplating impure things such as food that has been eaten treats the second type of greed; contemplating impure things such as worms treats the third type of greed; contemplating a motionless corpse treats the fourth type of greed. If one contemplates bones, one can universally treat these four types of greed, because there are no objects of these four types of greed in bones.
。應且辯修骨鎖觀。此唯勝解作意攝故。少分緣故。不斷煩惱。唯能制伏令不現行。然瑜伽師修骨鎖觀總有三位。一初習業。二已熟修。三超作意。謂觀行者。欲修如是不凈觀時。應先繫心于自身分。或於足指或額或余。隨所樂處心得住已。依勝解力于自身分假想思惟。皮肉爛墮漸令骨凈。乃至具觀全身骨鎖。見一具已復觀第二。如是漸次廣至一房一寺一園一村一國。乃至遍地以海為邊。于其中間骨鎖充滿。為令勝解得增長故。于所廣事漸略而觀。乃至唯觀一具骨鎖。齊此漸略不凈觀成名瑜伽師初習業位。為令略觀勝解力增於一具中先除足骨思惟余骨繫心而住。漸次乃至除頭半骨思惟半骨繫心而住。齊此轉略不凈觀成名瑜伽師已熟修位。為令略觀勝解自在除半頭骨繫心眉間。專注一緣湛然而住。齊此極略不凈觀成名瑜伽師超作意位。有不凈觀由所緣小非自在小應作四句。此由作意已熟未熟未熟已熟。及由所緣自身至海有差別故。此不凈觀何性。幾地緣何境。何處生。何行相。緣何世。為有漏。為無漏。為離染得。為加行得。頌曰。
無貪性十地 緣欲色人生 不凈自世緣 有漏通二得
論曰。如先所問今次第答。謂此觀以無貪為性通依十地。謂四靜慮及四近分中間欲界。唯緣欲界所見色境。所見者何
。謂顯形色。緣義為境。由此已成。唯人趣生。三洲除北。尚非余趣。況余界生。既立不凈名。唯不凈行相。隨在何世緣自世境。若不生法通緣三世。既唯勝解作意相應。此觀理應唯是有漏。通離染得及加行得。由有曾得未曾得故。說不凈觀相差別已。次應辯持息念。此差別相云何。頌曰。
息念慧五地 緣風依欲身 二得實外無 有六謂數等
論曰。言息念者。即契經中所說阿那阿波那念。言阿那者。謂持息入。是引外風令入身義。阿波那者。謂持息出。是引內風令出身義。慧由念力觀此為境故名阿那阿波那念。以慧為性。而說念者。念力持故於境分明所作事成。如念住故。通於五地。謂初二三靜慮近分中間欲界。此念唯與舍相應故。謂苦樂受能順引尋。此念治尋故不俱起。喜樂二受能違專注。此念于境專注故成。由此相違故不俱起。有說。根本下三靜慮中亦有舍受。彼說依八地。上定現前息無有故。此定緣風。依欲身起。唯人天趣除北俱盧。通離染得及加行得。唯與真實作意相應。正法有情方能修習。外道無有。無說者故。自不能覺微細法故。此相圓滿由具六因。一數二隨三止四觀五轉六凈。數謂繫心緣入出息不作加行。放捨身心唯念憶持入出息數。從一至十不減不增。恐心於現。極聚散故。然
【現代漢語翻譯】 現代漢語譯本： 所謂顯現的形色，以因緣的意義作為所觀察的境界。由此已經成就，唯有人道眾生，在南贍部洲、東勝身洲和西牛貨洲（三洲）可以修習，不包括北俱盧洲。尚且不是其他道的眾生可以修習的，更何況其他世界的眾生。既然建立了『不凈』的名稱，就唯有以不凈的行為作為其特徵。無論在哪個時代，都以自身所處的境界為因緣。如果不生之法，則可以普遍地以三世為因緣。既然只與勝解作意相應，那麼這種觀想理應只是有漏的。可以通過離染獲得，也可以通過加行獲得，因為有曾經獲得和未曾獲得的區別。 在說明了不凈觀的各種差別相之後，接下來應當辨析持息念（Anapanasati）。這種差別相是怎樣的呢？頌文說： 『息念慧五地，緣風依欲身，二得實外無，有六謂數等。』 論述說：所說的息念，就是契經中所說的阿那阿波那念（ānāpāna-smṛti）。所說的阿那（āna），是指持息入，是引導外面的氣息進入身體的意思。阿波那（apāna），是指持息出，是引導體內的氣息離開身體的意思。智慧通過唸的力量，觀察這個（氣息）作為境界，所以叫做阿那阿波那念。以智慧為體性，而說為『念』，是因爲念的力量能夠保持對境界的清晰，從而完成所要完成的事情，就像念住（smṛtyupasthāna）一樣。這種念通於五地，包括初禪、二禪、三禪、近分定、中間定和欲界。這種念只與舍受相應，因為苦受和樂受容易引導尋（vitarka），而這種念是用來對治尋的，所以不會同時生起。喜受和樂受容易擾亂專注，而這種念是對境界的專注，所以也不會同時生起。有人說，在根本定的下三禪中也有舍受。他們的說法是依據八地（指四禪八定）。因為在更高的禪定中，氣息已經不存在了。這種禪定以氣息為所緣，依欲界之身而生起。只有人道和天道的眾生（不包括北俱盧洲）可以修習，可以通過離染獲得，也可以通過加行獲得。只與真實的作意相應，只有具有正法的有情才能修習，外道沒有這種修習，因為沒有正確的指導者，自己也不能覺察到微細的法。這種修習的圓滿，需要具備六種因素：一、數（gaṇanā），二、隨（anugama），三、止（sthāpanā），四、觀（upa-lakṣaṇā），五、轉（vivartana），六、凈（pariśuddhi）。數，是指將心專注于入息和出息，不作任何額外的努力，放下身心，只是唸誦和憶持入息和出息的次數，從一到十，不多不少，因為擔心心過於散亂。
【English Translation】 English version: The so-called manifested forms and colors take the meaning of conditions as their object. Having thus been established, it is only possible for beings in the human realm, specifically in Jambudvipa, Purvavideha, and Aparagodaniya (the three continents), excluding Uttarakuru. It is not even possible for beings in other realms, let alone beings in other worlds. Since the name 'impurity' has been established, it is only characterized by impure conduct. In whatever age, it takes its own realm as its condition. If it is the unarisen dharma, then it can universally take the three times as its condition. Since it only corresponds to adhimokṣa-manaskāra (resolution-application of mind), this contemplation should only be with outflows (sāsrava). It can be attained through detachment from desire (vītarāga) and through effort (prayoga), because there is a difference between having attained and not having attained. Having explained the various distinctions of the Asubha-bhāvanā (Contemplation of Impurity), next, the Ānāpāna-smṛti (Mindfulness of Breathing) should be distinguished. What are its distinctions? The verse says: 'Mindfulness of breathing, wisdom in five grounds, takes wind as object, relies on the body of the desire realm, two attainments, real, without external, has six, namely counting, etc.' The treatise says: What is meant by mindfulness of breathing is the ānāpāna-smṛti (mindfulness of in-and-out breathing) mentioned in the sutras. Āna (in-breath) means holding the breath in, which is the meaning of guiding external wind to enter the body. Apāna (out-breath) means holding the breath out, which is the meaning of guiding internal wind to leave the body. Wisdom, through the power of mindfulness, observes this (breath) as its object, hence it is called ānāpāna-smṛti. Its nature is wisdom, but it is called 'mindfulness' because the power of mindfulness maintains clarity about the object, thus accomplishing what needs to be accomplished, just like the smṛtyupasthāna (foundations of mindfulness). This mindfulness is common to five grounds, namely the first dhyana, second dhyana, third dhyana, upacāra-samādhi (access concentration), madhyadhyāna (intermediate dhyana), and the desire realm. This mindfulness only corresponds to upekṣā (equanimity), because duḥkha (suffering) and sukha (happiness) easily lead to vitarka (initial application of mind), and this mindfulness is used to counteract vitarka, so they do not arise simultaneously. Saumanasya (joy) and sukha (happiness) easily disturb concentration, and this mindfulness is concentration on the object, so they do not arise simultaneously. Some say that there is also upekṣā in the lower three dhyanas of the fundamental dhyanas. Their statement is based on the eight grounds (referring to the four dhyanas and four formless attainments). Because in higher samādhi, breath no longer exists. This samādhi takes breath as its object and arises relying on the body of the desire realm. Only beings in the human and deva realms (excluding Uttarakuru) can practice it, and it can be attained through detachment from desire and through effort. It only corresponds to real application of mind, and only sentient beings with the true dharma can practice it. Non-Buddhists do not have this practice because there is no correct guide, and they cannot perceive subtle dharmas themselves. The perfection of this practice requires six factors: 1. Counting (gaṇanā), 2. Following (anugama), 3. Establishing (sthāpanā), 4. Observing (upa-lakṣaṇā), 5. Turning (vivartana), 6. Purifying (pariśuddhi). Counting means focusing the mind on the in-breath and out-breath, without making any extra effort, letting go of body and mind, simply reciting and remembering the number of in-breaths and out-breaths, from one to ten, neither more nor less, because of the fear that the mind will be too scattered.
於此中容有三失。一數減失。於二謂一。二數增失。於一謂二。三雜亂失。于入謂出於出謂入。若離如是三種過失名為正數。若十中間心散亂者。復應從一次第數之。終而復始乃至得定。隨謂繫心緣入出息不作加行隨息而行。念息入出時各遠至何所。謂念息入。為行遍身。為行一分。隨彼息入行至喉心臍髖髀脛。乃至足指念恒隨逐。若念息出離身為至一磔一尋。隨所至方念恒隨逐。有餘師說。息出極遠乃至風輪或吠嵐婆。此不應理。此念真實作意俱故。止謂繫念唯在鼻端。或在眉間乃至足指。隨所樂處安止其心。觀息住身如珠中縷。為冷為暖為損為益。觀謂觀察此息風已。兼觀息俱大種造色及依色住心及心所。具觀五蘊以為境界。轉謂移轉緣息風覺安置後後勝善根中乃至世間第一法位。凈謂升進入見道等。有餘師說。念住為初金剛喻定為后名轉。盡智等方名凈。為攝六相故。說頌言。
持息念應知 有六種異相 謂數隨止觀 轉凈相差別
息相差別云何應知。頌曰。
入出息隨身 依二差別轉 情數非執受 等流非下緣
論曰。隨身生地息彼地攝。以息是身一分攝故。此入出息轉依身心差別。以生無色界及羯剌藍等併入無心定及第四定等。此息于彼皆不轉故。謂要身中有諸孔隙。入
【現代漢語翻譯】 現代漢語譯本： 在此（持息念）中可能存在三種過失：第一種是計數減少的過失，比如本來數到二，卻說成一；第二種是計數增加的過失，比如本來數到一，卻說成二；第三種是雜亂的過失，比如應該數入息時卻數出息，應該數出息時卻數入息。如果能遠離這三種過失，就叫做正確的計數。如果在數到十的中間，內心散亂了，就應該從頭開始，按照順序重新計數，直到能夠安定下來。所謂『隨』，就是將心專注于入息和出息，不作任何額外的努力，只是順著呼吸自然而行。要覺察呼吸的入和出，分別到達什麼地方。所謂覺察入息，是覺察呼吸遍及全身，還是隻遍及一部分。隨著呼吸進入身體，到達喉嚨、心臟、肚臍、髖部、大腿、小腿，乃至腳趾，都要持續地覺察跟隨。如果覺察到出息離開身體，到達一磔（約一拃長）、一尋（約八尺長）的距離，也要隨著它到達的地方持續地覺察跟隨。有些老師說，出息可以到達極遠的地方，乃至風輪（Vāyu-maṇḍala，佛教宇宙觀中的風輪）或吠嵐婆（Veḷamba，一種龍捲風）。這種說法是不合理的。因為這種覺察是與真實的作意（manasikara，心理活動）同時進行的。『止』的意思是繫念，只專注于鼻端，或者眉間，乃至腳趾，在自己喜歡的地方安止自己的心。觀察呼吸停留在身體中，就像珠子中的線一樣，感受它是冷是暖，是有損還是有益。『觀』的意思是觀察這股呼吸之風，同時觀察與呼吸相關聯的四大種（四大元素）、造色（四大元素所產生的物質現象），以及依附於色（物質）而存在的心和心所（心理活動）。全面地觀察五蘊（pañca-skandha，構成個體存在的五種要素），以此作為觀修的境界。『轉』的意思是轉移，將對呼吸之風的覺知，安置在更高層次的善根（kuśala-mūla，善的根源）中，乃至世間第一法（laukika-agradharma，世間禪定的最高境界）的地位。『凈』的意思是提升進入見道（darśana-mārga，聖道的最初階段）等等。有些老師說，從念住（smṛti-upasthāna，四念住）開始，到金剛喻定（vajropama-samādhi，一種堅固的禪定）結束，叫做『轉』。只有盡智（kṣaya-jñāna，斷盡煩惱的智慧）等等才叫做『凈』。爲了概括這六種（持息唸的）相，所以用偈頌說： 『持息念應知，有六種異相， 謂數隨止觀，轉凈相差別。』 呼吸的各種差別相應該如何瞭解呢？用偈頌說： 『入出息隨身，依二差別轉， 情數非執受，等流非下緣。』 論述：隨著身體所生的呼吸，被身體所攝持。因為呼吸是身體的一部分。這入息和出息，隨著身和心的差別而轉變。因為在無想位（asaṃjñika，無想定的狀態）以及羯剌藍（kalala，受精卵最初的凝結狀態）等狀態，以及進入無心定（acittaka-samāpatti，一種沒有心識活動的禪定）和第四禪定（caturtha-dhyāna，禪定的第四個層次）等狀態時，這呼吸在這些狀態下都不會發生作用。也就是說，身體中必須有孔隙，才能有入息。
【English Translation】 English version: Herein, there may be three faults. The first is the fault of decreasing the count, saying 'one' when it is 'two'. The second is the fault of increasing the count, saying 'two' when it is 'one'. The third is the fault of confusion, counting the outgoing breath as the incoming breath, and the incoming breath as the outgoing breath. If one is free from these three faults, it is called correct counting. If, in the middle of counting to ten, the mind becomes scattered, one should start again from the beginning and count in order until one attains concentration. 'Following' means focusing the mind on the incoming and outgoing breaths, without making any extra effort, simply following the breath naturally. One should be aware of the incoming and outgoing breaths, and where they reach respectively. Awareness of the incoming breath means being aware of whether the breath pervades the whole body or only a part. As the breath enters the body, reaching the throat, heart, navel, hips, thighs, calves, and even the toes, one should continuously be aware and follow it. If one is aware of the outgoing breath leaving the body, reaching a distance of one vitasti (span of the hand) or one vyāma (arm-span), one should also continuously be aware and follow it wherever it reaches. Some teachers say that the outgoing breath can reach extremely far, even to the wind-wheel (Vāyu-maṇḍala, the wind circle in Buddhist cosmology) or Veḷamba (a type of whirlwind). This is unreasonable, because this awareness is simultaneous with true attention (manasikara, mental activity). 'Stopping' means focusing the mind, only focusing on the tip of the nose, or between the eyebrows, or even the toes, settling the mind in a place one likes. Observing the breath dwelling in the body, like a thread in a pearl, feeling whether it is cold or warm, harmful or beneficial. 'Observing' means observing this breath-wind, and at the same time observing the four great elements (mahābhūta, the four primary elements), derived matter (upādā-rūpa, matter derived from the four elements), and the mind and mental factors (citta-caitta, mind and mental events) that depend on matter. Comprehensively observing the five aggregates (pañca-skandha, the five aggregates that constitute individual existence), using this as the object of contemplation. 'Turning' means transferring, placing the awareness of the breath-wind in higher and higher levels of wholesome roots (kuśala-mūla, roots of virtue), even to the position of the highest mundane dharma (laukika-agradharma, the highest state of worldly meditation). 'Purifying' means ascending and entering the path of seeing (darśana-mārga, the initial stage of the noble path), and so on. Some teachers say that starting from the mindfulness establishments (smṛti-upasthāna, the four foundations of mindfulness) and ending with the diamond-like samādhi (vajropama-samādhi, a firm state of meditation) is called 'turning'. Only the knowledge of exhaustion (kṣaya-jñāna, the wisdom of the exhaustion of defilements) and so on are called 'purifying'. In order to summarize these six aspects (of mindfulness of breathing), a verse is spoken: 『Mindfulness of breathing, one should know, Has six different aspects, Namely counting, following, stopping, observing, Turning, and purifying, with different characteristics.』 How should one know the different characteristics of breathing? The verse says: 『Incoming and outgoing breaths follow the body, Transform according to the difference of two, Emotional counting is not appropriation, Equable flow is not a lower condition.』 Treatise: The breath that arises with the body is contained by the body, because the breath is a part of the body. This incoming and outgoing breath transforms according to the difference between body and mind, because in the state of non-perception (asaṃjñika, the state of non-perceptual concentration) and the kalala (the initial coagulation state of a fertilized egg) state, as well as entering the mindless samādhi (acittaka-samāpatti, a type of meditation without mental activity) and the fourth dhyāna (caturtha-dhyāna, the fourth level of meditation), this breath does not function in these states. That is to say, the body must have openings for the incoming breath to occur.
出息地心正現前息于爾時方得轉故。出第四定等及初生時息最先入。入第四定等及后死時息最後出。息有情數攝。有情身份故。非有執受。與根相離故。是等流性。同類因生故。非所長養。身增長時彼損減故。非異熟生。斷已后時更相續故。余異熟色無如是故。唯自上地心之所緣。非下地威儀通果心境故。
說一切有部俱舍論卷第二十二 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷第二十三
尊者世親造
三藏法師玄奘奉 詔譯分別賢聖品第六之二
如是已說入修二門。由此二門心便得定。心得定已復何所修。頌曰。
依已修成止 為觀修念住 以自相共相 觀身受心法 自性聞等慧 余相雜所緣 說次第隨生 治倒故唯四
論曰。依已修成滿勝奢摩他。為毗缽舍那修四念住。如何修習四念住耶。謂以自共相觀身受心法。身受心法各別自性名為自相。一切有為皆非常性。一切有漏皆是苦性。及一切法空非我性名為共相。身自性者。大種造色。受心自性如自名顯。法自性者。除三餘法。傳說。在定以極微剎那。各別觀身名身念住滿。餘三滿相如應當知。何等名為四念住體。此四念住體各有三。自性相雜所緣別故。自性念住
【現代漢語翻譯】 現代漢語譯本：
呼出和吸入的氣息，當心念正直地專注于當下時，才能轉變。進入第四禪定等境界以及初生之時，氣息最先進入。進入第四禪定等境界以及臨終之時，氣息最後呼出。氣息屬於有情眾生的範疇，因為是有情身體的一部分。它並非有執受的，因為它與根（感官）相分離。它是等流性（同類相續）的，因為由同類因產生。它不是所長養的，因為身體增長時它會損減。它不是異熟生（果報產生）的，因為斷滅之後還會相續，而其他的異熟生色法沒有這樣的特性。氣息僅僅是上方地（更高層次禪定）的心所緣，而不是下方地（較低層次禪定）的威儀通果心（行為、神通、果報之心）的境界。
《說一切有部俱舍論》卷第二十二 大正藏第29冊 No. 1558 《阿毗達磨俱舍論》
《阿毗達磨俱舍論》卷第二十三
尊者世親（Vasubandhu）造
三藏法師玄奘（Xuanzang）奉 詔譯 分別賢聖品第六之二
如是已說入修二門。由此二門心便得定。心得定已復何所修。頌曰：
『依已修成止，為觀修念住， 以自相共相，觀身受心法。 自性聞等慧，余相雜所緣， 說次第隨生，治倒故唯四。』
論曰：依靠已經修習成就圓滿殊勝的奢摩他（Samatha，止），爲了毗缽舍那（Vipassana，觀）而修習四念住（Four Foundations of Mindfulness）。如何修習四念住呢？就是以自相和共相來觀察身、受、心、法。身、受、心、法各自的獨特性質稱為自相。一切有為法都是無常的性質，一切有漏法都是痛苦的性質，以及一切法都是空和非我的性質，稱為共相。身的自性是大種（四大元素）和造色（由四大產生的色法）。受和心的自性如同它們的名字所顯示的那樣明顯。法的自性是除了身、受、心之外的其餘諸法。傳說，在禪定中以極微（極小的微粒）和剎那（極短的時間）來分別觀察身體，稱為身念住圓滿。其餘三種念住的圓滿之相，應當如其所應地瞭解。什麼叫做四念住的體（本質）呢？這四念住的體各有三種，因為它們的自性、相雜所緣不同。自性念住。
【English Translation】 English version:
The outgoing and incoming breath is transformed only when the mind is rightly focused on the present moment. When entering the fourth Dhyana (meditative absorption) and at the time of initial birth, the breath enters first. When entering the fourth Dhyana and at the time of final death, the breath exits last. Breath belongs to the category of sentient beings (Sattva), because it is a part of the sentient being's body. It is not 'possessed' (having an owner), because it is separate from the roots (senses). It is of the nature of 'equal flow' (homogeneous continuity), because it arises from a similar cause. It is not 'nourished', because it diminishes when the body grows. It is not 'resultantly born' (Vipaka-ja), because it continues after cessation, whereas other resultant colors do not have this characteristic. Breath is only the object of the mind of the upper realms (higher levels of Dhyana), and not the realm of the mind of the lower realms' (lower levels of Dhyana) activities, supernormal powers, and resultant effects.
Abhidharma-kosa-sastra (Treasury of Abhidharma), Volume 22 T29, No. 1558 Abhidharmakosa by Vasubandhu
Abhidharma-kosa-sastra, Volume 23
Composed by the Venerable Vasubandhu (世親)
Translated under Imperial Order by the Tripitaka Master Xuanzang (玄奘) Chapter Six, Part Two: Discrimination of the Wise and the Holy
Having thus explained the two doors of entry and cultivation, the mind becomes concentrated through these two doors. Once the mind is concentrated, what further practice is there? The verse says:
'Relying on the perfected Samatha (止, calming), one cultivates the Four Foundations of Mindfulness (念住, Smrti-upasthana) for Vipassana (觀, insight). By observing the self-characteristics (自相, Sva-lakshana) and common characteristics (共相, Samanya-lakshana), one contemplates the body, feelings, mind, and phenomena (身受心法, Kaya-vedana-citta-dharma). The self-nature (自性, Sva-bhava) is wisdom from hearing and so on, the remaining characteristics are mixed objects. The order of arising is explained accordingly, Because of curing the inversions, there are only four.'
The treatise says: Relying on the Samatha (奢摩他, calming) that has been cultivated to perfection and is supremely excellent, one cultivates the Four Foundations of Mindfulness (四念住) for Vipassana (毗缽舍那, insight). How does one cultivate the Four Foundations of Mindfulness? It is by observing the body, feelings, mind, and phenomena with their self-characteristics and common characteristics. The unique nature of each of the body, feelings, mind, and phenomena is called the self-characteristic. The nature that all conditioned things are impermanent, all defiled things are suffering, and all dharmas are empty and without self is called the common characteristic. The self-characteristic of the body is the great elements (大種, Maha-bhuta) and derived matter (造色, Upadaya-rupa). The self-characteristics of feelings and mind are as obvious as their names indicate. The self-characteristic of phenomena is all dharmas other than the body, feelings, and mind. It is said that in meditation, observing the body separately with extremely small particles (極微, Paramāṇu) and moments (剎那, Ksana) is called the perfection of the Foundation of Mindfulness of the Body. The aspects of perfection of the remaining three Foundations of Mindfulness should be understood accordingly. What is called the essence (體, substance) of the Four Foundations of Mindfulness? Each of these Four Foundations of Mindfulness has three aspects, because their self-nature, mixed objects, and objects are different. The self-nature of Mindfulness.
以慧為體。此慧有三種。謂聞等所成。即此亦名三種念住。相雜念住以慧所餘俱有為體。所緣念住以慧所緣諸法為體。寧知自性是慧非余。經說。于身住循身觀名身念住。餘三亦然。諸循觀名唯目慧體。非慧無有循觀用故。何緣于慧立念住名。毗婆沙師說。此品念增故。是念力持慧得轉義。如斧破木由楔力持。理實應言慧令念住。是故於慧立念住名。隨慧所觀能明記故。由此無滅作如是言。若有能于身住循身觀。緣身念得住乃至廣說。世尊亦說。若有于身住循身觀者念便住不謬。然有經言。此四念住由何故集。由何故滅。食觸名色作意集故。如次令身受心法集。食觸名色作意滅故。如次令身受心法滅。應知彼說所緣念住以念于彼得安住故。又念住別名隨所緣緣自他俱相續異故。一一念住各有三種。此四念住說次隨生。生復何緣次第如是。隨境粗者應先觀故。或諸欲貪于身處轉。故四念住觀身在初。然貪于身由欣樂受。欣樂於受由心不調。心之不調由惑未斷。故觀受等如是次第。此四念住如次治彼凈樂常我四種顛倒。故唯有四不增不減。四中三種唯不雜緣。第四所緣通雜不雜。若唯觀法名不雜緣。若於身等二三或四。總而觀察名為雜緣。如是熟修雜緣身等法念住已。復何所修。頌曰。
彼居法念住 總觀四所緣
修非常及苦 空非我行相
論曰。彼觀行者。居緣總雜法念住中。總觀所緣身等四境修四行相。所謂非常苦空非我。修此觀已生何善根。頌曰。
從此生暖法 具觀四聖諦 修十六行相 次生頂亦然 如是二善根 皆初法后四 次忍唯法念 下中品同頂 上唯觀欲苦 一行一剎那 世第一亦然 皆慧五除得
論曰。修習總緣共相法念住。漸次成熟乃至上上品。從此念住后。有順抉擇分初善根生。名為暖法。此法如暖立暖法名。是能燒惑薪聖道火前相。如火前相故名為暖。此暖善根分位長故。能具觀察四聖諦境。及能具修十六行相。觀苦聖諦修四行相。一非常二苦三空四非我。觀集聖諦修四行相。一因二集三生四緣。觀滅聖諦修四行相。一滅二靜三妙四離。觀道聖諦修四行相。一道二如三行四出。此相差別如后當辯。此暖善根下中上品漸次增長至成滿時有善根生。名為頂法。此轉勝故更立異名。動善根中此法最勝如人頂故名為頂法。或由此是進退兩際如山頂故。說名為頂。此亦如暖具觀四諦。及能具修十六行相。如是暖頂二種善根。初安足時唯法念住。以何義故名初安足。謂隨何善根以十六行相最初游踐四聖諦跡。后增進時具四念住。諸先所得后不現前。于彼不生欽重心故
【現代漢語翻譯】 現代漢語譯本 『修非常及苦，空非我行相』
論曰：那些觀行者，住在總緣總雜法念住中，總觀所緣的身等四境，修習四種行相，即所謂非常、苦、空、非我。修習此觀后，會產生什麼善根呢？頌曰：
『從此生暖法，具觀四聖諦，修十六行相，次生頂亦然，如是二善根，皆初法后四，次忍唯法念，下中品同頂，上唯觀欲苦，一行一剎那，世第一亦然，皆慧五除得。』
論曰：修習總緣共相的法念住，逐漸成熟乃至上上品。從此念住之後，有順抉擇分（Nirvedhabhāgīya-kuśala，趨向于決定的善根）的最初善根產生，名為暖法（Uṣmagata，熱法）。此法如暖，故立暖法之名。它是能燒惑薪的聖道火的前相。如火的前相，所以名為暖。此暖善根因為分位長，所以能具足觀察四聖諦（catvāri āryasatyāni，苦、集、滅、道）之境，以及能具足修習十六行相。觀苦聖諦時，修習四種行相：一、非常（anitya）；二、苦（duḥkha）；三、空（śūnya）；四、非我（anātman）。觀集聖諦時，修習四種行相：一、因（hetu）；二、集（samudaya）；三、生（prabhava）；四、緣（pratyaya）。觀滅聖諦時，修習四種行相：一、滅（nirodha）；二、靜（śānta）；三、妙（praṇīta）；四、離（niḥsaraṇa）。觀道聖諦時，修習四種行相：一、道（mārga）；二、如（nyāya）；三、行（pratipad）；四、出（nairyāṇika）。這些行相的差別，將在後面詳細辨析。此暖善根下中上品逐漸增長，直至成就圓滿時，有善根產生，名為頂法（Mūrdhan，頂法）。此法更加殊勝，所以另立異名。在動善根中，此法最為殊勝，如人的頭頂，所以名為頂法。或者因為由此法是進退兩際，如山頂，所以說名為頂。此頂法也如暖法一樣，具足觀察四聖諦，以及能具足修習十六行相。像這樣，暖法和頂法這兩種善根，最初安足時，唯有法念住。以什麼意義稱為最初安足呢？就是說，隨什麼善根以十六行相最初游踐四聖諦的足跡，後來增進時，具足四念住（smṛtyupasthāna，身、受、心、法）。那些先前所得，後來不現前的，對於它們不生起欽重心。
【English Translation】 English version 'Contemplate impermanence and suffering, emptiness and non-self.'
Treatise: Those practitioners who dwell in the general and mixed Dharma-smṛtyupasthāna (mindfulness of Dharma), contemplate the four objects of focus—the body and so on—and cultivate the four aspects: impermanence (anitya), suffering (duḥkha), emptiness (śūnya), and non-self (anātman). What wholesome roots arise from cultivating this contemplation? The verse says:
'From this arises the Uṣmagata (heat stage), fully contemplating the Four Noble Truths, cultivating the sixteen aspects. Next arises the Mūrdhan (peak stage), similarly. These two wholesome roots both begin with Dharma-smṛtyupasthāna and then the four. Next, the Kṣānti (forbearance stage) is only Dharma-smṛtyupasthāna; the lower and middle grades are the same as the peak stage. The highest only contemplates the suffering of desire, one aspect in one moment. The Lokāgradharma (highest mundane Dharma) is also like this, all wisdom except for the five obtained through attainment.'
Treatise: Cultivating the Dharma-smṛtyupasthāna of general characteristics gradually matures up to the highest grade. After this smṛtyupasthāna, the initial wholesome root of the Nirvedhabhāgīya-kuśala (wholesome roots conducive to penetration) arises, called Uṣmagata (heat). This Dharma is like heat, hence the name Uṣmagata. It is the precursor to the fire of the noble path that burns the fuel of afflictions. Because it is like the precursor to fire, it is called heat. Because this wholesome root of heat has a long duration, it can fully contemplate the objects of the Four Noble Truths and fully cultivate the sixteen aspects. When contemplating the Truth of Suffering, cultivate four aspects: 1. Impermanence; 2. Suffering; 3. Emptiness; 4. Non-self. When contemplating the Truth of Origin, cultivate four aspects: 1. Cause (hetu); 2. Accumulation (samudaya); 3. Production (prabhava); 4. Condition (pratyaya). When contemplating the Truth of Cessation, cultivate four aspects: 1. Cessation (nirodha); 2. Tranquility (śānta); 3. Excellence (praṇīta); 4. Escape (niḥsaraṇa). When contemplating the Truth of the Path, cultivate four aspects: 1. Path (mārga); 2. Reason (nyāya); 3. Practice (pratipad); 4. Departure (nairyāṇika). The differences in these aspects will be explained in detail later. This wholesome root of heat gradually increases from the lower, middle, and upper grades until it is fully accomplished, at which point a wholesome root arises called Mūrdhan (peak). Because this Dharma is more excellent, it is given a different name. Among the moving wholesome roots, this Dharma is the most excellent, like the top of a person's head, hence the name Mūrdhan. Or because this is the boundary between progress and regress, like the peak of a mountain, it is called Mūrdhan. This Mūrdhan, like the Uṣmagata, fully contemplates the Four Truths and can fully cultivate the sixteen aspects. Thus, these two wholesome roots, Uṣmagata and Mūrdhan, initially rest only on Dharma-smṛtyupasthāna. In what sense is it called the initial resting place? It means that whatever wholesome root initially treads the path of the Four Noble Truths with the sixteen aspects, later, when progressing further, it possesses the four smṛtyupasthānas (mindfulnesses: of body, feeling, mind, and Dharma). Those things previously attained but not currently present do not generate reverence.
。此頂善根下中上品漸次增長至成滿時有善根生名為忍法。於四諦理能忍可中此最勝故。又此位忍無退墮故名為忍法。此忍善根安足增進皆法念住。與前有別。然此忍法有下中上。下中二品與頂法同。謂具觀察四聖諦境及能具修十六行相。上品有異。唯觀欲苦與世第一相鄰接故。由此義準。暖等善根皆能具緣三界苦等義已成立。無簡別故。謂瑜伽師於色無色對治道等一一聖諦行相所緣漸減漸略。乃至但有二唸作意思惟欲界苦聖諦境。齊此以前名中忍位。從此位無間起勝善根一行一剎那名上品忍。此善根起不相續故。上品忍無間生世第一法。如上品忍緣欲苦諦修一行相唯一剎那。此有漏故名為世間。是最勝故名為第一。此有漏法世間中勝。是故名為世第一法。有士用力離同類因引聖道生。故名最勝。如是暖等四種善根。念住性故。皆慧為體。若並助伴皆五蘊性。然除彼得勿諸聖者暖等善根重現前故。此中暖法初安足時。緣三諦法念住現在。修未來四。隨一行相現在。修未來四。緣滅諦法念住現在。修未來一。隨一行相現在。修未來四。由此種性先未曾得。要同分者方能修故。后增進時緣三諦。隨一念住現在。修未來四。隨一行相現在。修未來十六。緣滅諦法念住現在。修未來四。隨一行相現在。修未來十六。由此種性先
已曾得。不同分者亦能修故。頂初安足緣四諦法念住現在。修未來四。隨一行相現在。修未來十六。后增進時緣三諦隨一念住現在。修未來四。隨一行相現在。修未來十六。緣滅諦法念住現在。修未來四。隨一行相現在。修未來十六。忍初安足及后增進。緣四諦法念住現在。修未來四。隨一行相現在。修未來十六。然于增進略所緣時。隨略彼所緣不修彼行相。世第一法緣欲苦諦法念住現在。修未來四。隨一行相現在。修未來四。無異分故。似見道故。已辯所生善根相體。今次應辯此差別義。頌曰。
此順抉擇分 四皆修所成 六地二或七 依欲界身九 三女男得二 第四女亦爾 聖由失地舍 異生由命終 初二亦退舍 依本必見諦 舍已得非先 二舍性非得
論曰。此暖頂忍世第一法。四殊勝善根名順抉擇分。依何義建立順抉擇分名。決謂決斷。擇謂簡擇。決斷簡擇謂諸聖道。以諸聖道能斷疑故。及能分別四諦相故。分謂分段。此言意顯所順唯是見道一分。抉擇之分故得抉擇分名。此四為緣引抉擇分。順益彼故得順彼名故。此名為順抉擇分。如是四種皆修所成。非聞思所成。唯等引地故。四中前二是下品攝。以俱可動猶可退故。忍中品攝。勝前二故。有世第一為其上故。世第一法獨
【現代漢語翻譯】 現代漢語譯本 已曾獲得。即使是不屬於同一類別的（善根），也能修習，因為它們都以四聖諦為基礎。頂位（Urdhan，四善根之一，意為頂位）最初安立時，以緣四聖諦的法念住（Dharmanupassanā-smṛtyupasthāna，四念住之一，意為觀察法的念住）為現在，修習未來的四種（善根）。隨著一行相（一個方面的特徵）的現在，修習未來的十六種（行相）。之後增進時，以緣三聖諦中隨一的念住為現在，修習未來的四種（善根）。隨著一行相的現在，修習未來的十六種（行相）。以緣滅諦（Nirodha-satya，四聖諦之一，意為滅諦）的法念住為現在，修習未來的四種（善根）。隨著一行相的現在，修習未來的十六種（行相）。忍位（Kṣānti，四善根之一，意為忍位）最初安立以及之後增進時，以緣四聖諦的法念住為現在，修習未來的四種（善根）。隨著一行相的現在，修習未來的十六種（行相）。然而在增進時，如果略去所緣境，那麼也就不修習那些行相。世第一法（Laukikāgradharma，四善根之一，意為世間第一法）以緣欲界（Kāmadhātu，三界之一，意為慾望界）的苦諦（Duḥkha-satya，四聖諦之一，意為苦諦）法念住為現在，修習未來的四種（善根）。隨著一行相的現在，修習未來的四種（善根）。因為沒有不同之處。類似於見道（Darśanamārga，意為見道）。 已經辨析了所生善根的相狀和體性，現在接下來應當辨析這些善根的差別意義。頌曰： 此順抉擇分 四皆修所成 六地二或七 依欲界身九 三女男得二 第四女亦爾 聖由失地舍 異生由命終 初二亦退舍 依本必見諦 舍已得非先 二舍性非得 論曰：這暖位（Uṣmagata，四善根之一，意為暖位）、頂位、忍位、世第一法，這四種殊勝的善根，被稱為順抉擇分。依據什麼意義建立順抉擇分這個名稱呢？決，是決斷的意思。擇，是簡擇的意思。決斷簡擇，指的是諸聖道。因為諸聖道能夠斷除疑惑，並且能夠分別四聖諦的相狀。分，是分段的意思。這句話的意思是顯示，所順從的只是見道的一部分。抉擇的分段，所以得到抉擇分這個名稱。這四種（善根）是引生抉擇分的因緣，順益於它，所以得到順這個名稱。因此，這個名稱叫做順抉擇分。像這樣的四種（善根），都是修所成，不是聞思所成。只是在等引地（Samāhita-bhūmi，意為禪定之地）才能獲得。四種（善根）中，前兩種屬於下品，因為它們都可以動搖，還可以退失。忍位屬於中品，勝過前兩種（善根）。有世第一法作為它的上品。
【English Translation】 English version Having already attained, those not of the same category can also cultivate because they are all based on the Four Noble Truths. When the 'Urdhan' (Heat, one of the Four Roots of Good, meaning peak) is initially established, it takes the Dharma-smṛtyupasthāna (one of the Four Foundations of Mindfulness, meaning mindfulness of dharma) that contemplates the Four Noble Truths as the present, and cultivates the four types (of good roots) in the future. With the present of one aspect's characteristic, it cultivates the sixteen types (of characteristics) in the future. Afterwards, when progressing further, it takes the mindfulness that contemplates any one of the three Noble Truths as the present, and cultivates the four types (of good roots) in the future. With the present of one aspect's characteristic, it cultivates the sixteen types (of characteristics) in the future. Taking the Dharma-smṛtyupasthāna that contemplates the Nirodha-satya (one of the Four Noble Truths, meaning the Truth of Cessation) as the present, it cultivates the four types (of good roots) in the future. With the present of one aspect's characteristic, it cultivates the sixteen types (of characteristics) in the future. When the 'Kṣānti' (Forbearance, one of the Four Roots of Good, meaning forbearance) is initially established and when progressing further, it takes the Dharma-smṛtyupasthāna that contemplates the Four Noble Truths as the present, and cultivates the four types (of good roots) in the future. With the present of one aspect's characteristic, it cultivates the sixteen types (of characteristics) in the future. However, when progressing, if the object of contemplation is omitted, then those characteristics are not cultivated either. The 'Laukikāgradharma' (Worldly Supreme Dharma, one of the Four Roots of Good, meaning the highest worldly dharma) takes the Dharma-smṛtyupasthāna that contemplates the Duḥkha-satya (one of the Four Noble Truths, meaning the Truth of Suffering) of the Kāmadhātu (one of the Three Realms, meaning the Realm of Desire) as the present, and cultivates the four types (of good roots) in the future. With the present of one aspect's characteristic, it cultivates the four types (of characteristics) in the future, because there is no difference. It is similar to the Darśanamārga (Path of Seeing, meaning the Path of Seeing). Having already distinguished the characteristics and nature of the good roots that arise, now we should next distinguish the different meanings of these good roots. The verse says: These sequential decisive parts, all four are accomplished through cultivation. In six grounds, two or seven; relying on the body of the Desire Realm, nine. Three women and men attain two; the fourth, women also attain. A noble one relinquishes due to losing the ground; an ordinary being due to death. The first two also regress and relinquish; relying on the original, one will certainly see the Truth. Relinquishing what has been attained is not prior; the two relinquish nature, not attainment. The treatise says: These 'Uṣmagata' (Heat, one of the Four Roots of Good, meaning heat), 'Urdhan', 'Kṣānti', and 'Laukikāgradharma', these four excellent good roots are called sequential decisive parts. Based on what meaning is the name 'sequential decisive parts' established? 'Decisive' means decisive cutting. 'Decisive' means discernment. Decisive cutting and discernment refer to the noble paths, because the noble paths can cut off doubts and can distinguish the characteristics of the Four Noble Truths. 'Part' means segment. The meaning of this statement is to show that what is followed is only a part of the Path of Seeing. A segment of decisive cutting, therefore it obtains the name 'decisive part'. These four (good roots) are the causes and conditions for generating the decisive part, and they benefit it sequentially, therefore they obtain the name 'sequential'. Therefore, this name is called 'sequential decisive parts'. These four types (of good roots) are all accomplished through cultivation, not through hearing and thinking. They can only be obtained in the Samāhita-bhūmi (Concentrated Ground, meaning the ground of meditative absorption). Among the four (good roots), the first two belong to the inferior category, because they can both be shaken and can still regress. 'Kṣānti' belongs to the middle category, surpassing the first two (good roots). It has 'Laukikāgradharma' as its superior.
是上品。此四善根皆依六地。謂四靜慮未至中間。欲界中無。闕等引故。余上地亦無。見道眷屬故。又無色界心不緣欲界故。欲界先應遍知斷故。此四善根能感色界五蘊異熟為圓滿因。不能牽引。憎背有故。或聲為顯二有異說。謂暖頂二。尊者妙音說。依前六及欲七地。此四善根依欲身起。人天九處除北俱盧。前三善根三洲初起。後生天處亦續現前。第四善根天處亦起。此無初后一剎那故。此四善根唯依男女。前三男女俱通得二。第四女身亦得二種。依男唯得男身善根。已得女身非擇滅故。聖依此地得此善根。失此地時善根方舍。失地言顯遷生上地。異生於地若失不失。但失眾同分。必舍此善根。初二善根亦由退舍。由死退舍唯異生非聖。由失地舍唯聖非異生。忍及世第一異生亦無退。依根本地起暖等善根。彼於此生必定得見諦。厭生死心極猛利故。若先舍已後重得時。所得必非先之所舍。如舍已重得別解脫律儀。以未曾熟修大功用成故。若先已得暖等善根經生故舍。遇了分位善說法師便生頂等。若不遇者還從本修。失退二舍非得為性。退必起過。失不必然。得此善根有何勝利。頌曰。
暖必至涅槃 頂終不斷善 忍不墮惡趣 第一入離生
論曰。四善根中若得暖法。雖有退斷善根造無間業墮惡趣等
。而無久流轉必至涅槃故。若爾何殊順解脫分。若無障礙去見諦近。此與見道行相同故。若得頂法雖有退等而增畢竟不斷善根。若得忍時雖命終舍住異生位而增無退不造無間。不墮惡趣。然頌但說不墮惡趣言。義準已知不造無間業。造無間業者必墮惡趣故。忍位無退如前已辯。此位不墮諸惡趣者。已遠趣彼業煩惱故。若至忍位於少趣生處身有惑中得不生法故。趣謂諸惡趣。生謂卵濕生。處謂無想北俱盧大梵處。身謂扇搋半擇迦二形身。有謂第八等有。惑謂見所斷惑。此于下上位隨所應而得。謂于下忍得惡趣不生。所餘不生至上忍方得。得世第一法。雖住異生位而能趣入正性離生。頌雖不言離命終舍。既無間入正性離生。義準已成。無命終舍。何緣唯此能入離生。已得異生非擇滅故。能如無間道舍異生性故。此四善根各有三品。由聲聞等種性別故。隨何種性善根已生。彼可移轉向余乘不。頌曰。
轉聲聞種性 二成佛三餘 麟角佛無轉 一坐成覺故
論曰。聲聞種性暖頂已生。容可轉成無上正覺。彼若得忍無成佛理。謂于惡趣已超越故。菩提薩埵利物為懷。為化有情必往惡趣。彼忍種性不可迴轉。是故定無得成佛義。聲聞種性暖頂忍三。皆有可轉成獨覺義。在佛乘外故說為余。麟角佛言顯麟角喻及無上
【現代漢語翻譯】 而且不會長久流轉，必定會達到涅槃的境界。如果這樣，那和順解脫分（Śuklavipaśyanābhāga，指能順向解脫的善根）有什麼區別呢？如果沒有任何障礙，就接近見諦（darśana-satya，指證悟真理），這和見道（darśanamarga，指見道的修行）的行持是相同的。如果獲得了頂法（mūrdhan，四加行之一，位於暖位之後），即使有退失等情況，但畢竟會增長而不會斷絕善根。如果獲得了忍位（kṣānti，四加行之一，位於頂位之後），即使壽命終結而捨棄，仍然安住于異生位（pṛthag-jana，指凡夫位），並且會增長而不會退失，不會造作無間業（ānantarya，指五種極重的罪業），不會墮入惡趣（durgati，指地獄、餓鬼、畜生三惡道）。然而頌文只說了『不墮惡趣』，意義上已經暗示了不會造作無間業，因為造作無間業的人必定會墮入惡趣。忍位不會退失，如前面已經辨析過。這個位次不會墮入諸惡趣，是因為已經遠離了趣向惡趣的業和煩惱。如果到達忍位，在少許趣生處身有惑中，能夠獲得不生法（anutpāda-dharma，指不生不滅的真理），趣是指諸惡趣，生是指卵生和濕生，處是指無想天、北俱盧洲和大梵天，身是指扇搋（paṇḍaka，指天生沒有生殖能力的人）、半擇迦（napuṃsaka，指後天失去生殖能力的人）和二形身（ubhayavyañjanaka，指具有男女兩性特徵的人），有是指第八有等，惑是指見所斷惑（darśana-heya，指通過見道才能斷除的煩惱）。這在下位或上位，隨其所應而獲得。也就是說，在下忍位獲得不墮惡趣，其餘的不生要到上忍位才能獲得。獲得世第一法（laukikāgradharma，四加行之一，位於忍位之後），即使安住于異生位，也能夠趣入正性離生（samyaktva-niyāma-avakrānti，指進入聖者之流）。頌文雖然沒有說壽命終結而捨棄，但既然無間地進入正性離生，意義上已經成就了不會壽命終結而捨棄。為什麼只有這個（世第一法）能夠進入離生呢？因為已經獲得了異生非擇滅（pṛthag-jana-apratisaṃkhyā-nirodha，指凡夫位的非擇滅），能夠像無間道（ānantarya-mārga，指能立即斷除煩惱的道）一樣捨棄異生性。這四種善根各有三種品類，由於聲聞等種性的差別。無論哪種種性的善根已經生起，它可以轉移方向，轉向其他乘嗎？頌文說： 轉聲聞種性 二成佛三餘 麟角佛無轉 一坐成覺故 論曰：聲聞種性的暖位（ūṣmagata，四加行之一，位於見道之前）和頂位已經生起，有可能轉成無上正覺（anuttarā-samyak-saṃbodhi，指無上的圓滿覺悟）。如果他們獲得了忍位，就沒有成佛的道理，因為已經超越了惡趣。菩提薩埵（bodhisattva，指發菩提心，立志救度一切眾生的修行者）以利益眾生為懷，爲了教化有情，必定會前往惡趣，他們的忍位種性不可迴轉，所以必定沒有得成佛的意義。聲聞種性的暖、頂、忍三位，都有可能轉成獨覺（pratyekabuddha，指不依師而自悟的修行者）的意義，因為在佛乘之外，所以說是『余』。麟角佛（ekasṛṅga-buddha，指獨自覺悟的佛）的說法，顯示了麟角喻和無上。
【English Translation】 Moreover, it will not be subject to prolonged transmigration and will inevitably reach Nirvāṇa. If so, what is the difference from Śuklavipaśyanābhāga (part of pure insight, referring to wholesome roots that lead to liberation)? If there are no obstacles, it is close to darśana-satya (seeing the truth, referring to the realization of truth), which is the same as the practice of darśanamarga (the path of seeing, referring to the practice of the path of seeing). If one attains mūrdhan (summit, one of the four preparatory practices, following the stage of warmth), even if there are regressions, the wholesome roots will inevitably increase and not be severed. If one attains kṣānti (forbearance, one of the four preparatory practices, following the stage of summit), even if one dies and abandons it, one still abides in the state of pṛthag-jana (ordinary being, referring to the state of a common person), and it will increase without regression, and one will not commit ānantarya (five heinous crimes), and will not fall into durgati (evil destinies, referring to the three evil paths of hell, hungry ghosts, and animals). However, the verse only says 'not falling into evil destinies,' implying that one will not commit ānantarya, because those who commit ānantarya will inevitably fall into evil destinies. The stage of kṣānti does not regress, as has been discussed before. This stage does not fall into the evil destinies because it has distanced itself from the karma and afflictions that lead to them. If one reaches the stage of kṣānti, in a few destinies, births, places, bodies, existences, and afflictions, one can attain anutpāda-dharma (the law of non-arising, referring to the truth of non-birth and non-death). 'Destinies' refers to the evil destinies, 'births' refers to oviparous and moisture-born beings, 'places' refers to the heavens of non-perception, Uttarakuru, and the Great Brahma Heaven, 'bodies' refers to paṇḍaka (eunuch, referring to someone born without reproductive ability), napuṃsaka (hermaphrodite, referring to someone who loses reproductive ability later in life), and ubhayavyañjanaka (bisexual, referring to someone with both male and female characteristics), 'existences' refers to the eighth existence, etc., 'afflictions' refers to darśana-heya (afflictions to be abandoned by seeing, referring to afflictions that can only be eliminated through the path of seeing). This is attained in the lower or upper stages, as appropriate. That is, in the lower kṣānti, one attains non-falling into evil destinies, and the remaining non-births are attained until the upper kṣānti. Attaining laukikāgradharma (the supreme mundane dharma, one of the four preparatory practices, following the stage of forbearance), even while abiding in the state of pṛthag-jana, one can enter samyaktva-niyāma-avakrānti (entering the stream of the righteous, referring to entering the stream of the saints). Although the verse does not say dying and abandoning, since one enters samyaktva-niyāma-avakrānti without interruption, it is implied that one will not die and abandon. Why is it that only this (laukikāgradharma) can enter the stream? Because one has already attained pṛthag-jana-apratisaṃkhyā-nirodha (the non-selective cessation of the state of ordinary being, referring to the non-selective cessation of the state of a common person), and can abandon the nature of ordinary being like ānantarya-mārga (the path of immediate cessation, referring to the path that can immediately eliminate afflictions). These four wholesome roots each have three categories, due to the differences in the nature of Śrāvakas, etc. Whichever type of wholesome root has already arisen, can it be redirected to other vehicles? The verse says: Turning the Śrāvaka nature, two become Buddhas, three remain. The solitary Buddha cannot turn, for he attains enlightenment in one sitting. The treatise says: The stages of ūṣmagata (warmth, one of the four preparatory practices, before the path of seeing) and mūrdhan of the Śrāvaka nature have already arisen, and it is possible to transform into anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment, referring to the supreme perfect enlightenment). If they attain kṣānti, there is no reason to become a Buddha, because they have already transcended the evil destinies. Bodhisattvas (beings who have generated the mind of enlightenment and vowed to save all sentient beings) cherish the benefit of sentient beings, and will inevitably go to the evil destinies to teach sentient beings. Their kṣānti nature cannot be reversed, so there is definitely no meaning in attaining Buddhahood. The three stages of warmth, summit, and forbearance of the Śrāvaka nature all have the meaning of being able to transform into pratyekabuddhas (solitary Buddhas, referring to practitioners who attain enlightenment on their own without a teacher), because they are outside the Buddha vehicle, so it is said to be 'remaining.' The saying of ekasṛṅga-buddha (one-horned Buddha, referring to a Buddha who attains enlightenment alone) shows the metaphor of the one horn and the unsurpassed.
覺暖等善根。並無移轉向余乘義。皆以第四靜慮為依。一坐便成自乘覺故。第四靜慮是不傾動。最極明利三摩地故。堪為麟角喻無上覺所依。此中覺言顯盡無生智。后當辯。此是菩提性故。言一坐者。從暖善根乃至菩提不起于座。有餘師說。從不凈觀不起于座乃至菩提。有餘獨覺異麟角喻。起彼種性初二善根。轉向余乘。理無遮礙。頗有此生創修此行即此生引起順抉擇分耶。不爾。云何。頌曰。
前順解脫分 速三生解脫 聞思成三業 殖在人三洲
論曰。順抉擇分今生起者。必前生起順解脫分。諸有創殖順解脫分。極速三生方得解脫。謂初生起順解脫分。第二生起順抉擇分。第三生入聖。乃至得解脫。譬如下種苗成結實三位不同。身入法性成熟解脫三位亦爾。傳說。如是順解脫分。唯聞思所成。通三業為體。雖就最勝唯是意業。而此思愿攝起身語亦得名為順解脫分。有施一食持一戒等深樂解脫。願力所持便名種殖順解脫分。殖順解脫分唯人三洲。余厭離般若如應無故。遇佛出世殖此善根。有餘師言。亦遇獨覺。已因便說順解脫分。入觀次第是正所論。于中已明諸加行道世第一法為其後邊。應說從斯復生何道。頌曰。
世第一無間 即緣欲界苦 生無漏法忍 忍次生法智 次緣余界苦
【現代漢語翻譯】 現代漢語譯本：覺暖等善根（指修行過程中產生的溫暖等好的根基），並沒有轉移方向到其他乘（佛教宗派）的意義。都是以第四靜慮（四禪定中的第四禪）為基礎。因為一坐就能成就自己宗派的覺悟。第四靜慮是不動搖，最極明亮銳利的三摩地（專注狀態），所以堪比麟角喻（像麒麟角一樣稀有）的無上覺悟所依賴的境界。這裡說的『覺』，顯示的是窮盡無生智（對事物不再生滅的智慧）。後面會詳細解釋。這是菩提（覺悟）的本性。說『一坐』，是指從暖善根到菩提，都不離開座位。有其他老師說，從不凈觀（一種禪修方法）不離開座位直到菩提。有些獨覺（獨自覺悟者）不同於麟角喻，他們生起那種性的最初兩個善根時，轉向其他乘，在道理上沒有阻礙。是否有人今生開始修行這種法門，就在今生引發順抉擇分（趨向于決定的智慧）呢？不是這樣的。那是怎樣呢？頌詞說： 『前順解脫分，速三生解脫，聞思成三業，殖在人三洲。』 論述說：今生生起順抉擇分的人，必定前生已經生起順解脫分（趨向于解脫的智慧）。那些初次種下順解脫分的人，最快也要三生才能得到解脫。也就是第一生生起順解脫分，第二生生起順抉擇分，第三生進入聖位，乃至得到解脫。比如下種子、發芽、結果實，這三個階段不同。身入法性（進入佛法的本質）、成熟、解脫，這三個階段也是這樣。傳說，這樣的順解脫分，只是通過聽聞和思考而成就，貫通身口意三業。雖然就最殊勝的來說只是意業，但是這種思考和願望也包含身語，也可以稱為順解脫分。有些人佈施一餐飯，持守一條戒律等等，深深地喜愛解脫，被願力所支援，就叫做種下了順解脫分。種順解脫分只能在人三洲（指人類居住的三個大洲），因為其他地方缺乏厭離心和般若智慧。遇到佛出世，才能種下這種善根。有其他老師說，也可能遇到獨覺。因為已經談到順解脫分，進入觀修的次第是正要討論的內容。其中已經說明了各種加行道（修行方法），世第一法（世間最高的法）是它的最後階段。應該說從這之後又會產生什麼道呢？頌詞說： 『世第一無間，即緣欲界苦，生無漏法忍，忍次生法智，次緣余界苦。』
【English Translation】 English version: The roots of goodness such as warmth (referring to the good foundations generated during practice, such as warmth), do not have the meaning of shifting or turning to other vehicles (Buddhist schools). All are based on the Fourth Dhyana (the fourth meditation in the four levels of meditative absorption). Because one can achieve enlightenment of one's own vehicle in one sitting. The Fourth Dhyana is unshakeable, the most extremely bright and sharp Samadhi (state of concentration), so it is worthy of being relied upon by the unsurpassed enlightenment that is likened to the horn of a rhinoceros (as rare as a rhinoceros horn). The word 'enlightenment' here reveals the exhaustion of the wisdom of non-origination (wisdom regarding the non-arising and non-ceasing of things). This will be explained in detail later. This is the nature of Bodhi (enlightenment). Saying 'one sitting' means that from the warm roots of goodness to Bodhi, one does not leave the seat. Some other teachers say that from the contemplation of impurity (a meditation method) one does not leave the seat until Bodhi. Some Pratyekabuddhas (solitarily enlightened ones) are different from the rhinoceros horn analogy; when they generate the first two roots of goodness of that nature, turning to other vehicles, there is no obstacle in principle. Is it possible for someone who starts practicing this Dharma in this life to evoke the sequential decisive part (wisdom tending towards decision) in this life? It is not so. How is it then? The verse says: 'The preceding sequential liberation part, quickly liberates in three lives, accomplished by hearing and thinking through the three karmas, planted in the three continents of humans.' The treatise says: Those who generate the sequential decisive part in this life must have generated the sequential liberation part (wisdom tending towards liberation) in the previous life. Those who initially plant the sequential liberation part will attain liberation in a maximum of three lives. That is, in the first life, the sequential liberation part is generated; in the second life, the sequential decisive part is generated; and in the third life, one enters the state of a sage, and eventually attains liberation. For example, sowing seeds, sprouting, and bearing fruit are three different stages. Entering the nature of Dharma (entering the essence of Buddhism), maturation, and liberation are also like that. It is said that such a sequential liberation part is only accomplished through hearing and thinking, encompassing the three karmas of body, speech, and mind. Although, in terms of the most excellent, it is only mental karma, this thought and aspiration also includes body and speech, and can also be called the sequential liberation part. Some people give a meal, uphold a precept, etc., deeply loving liberation, supported by the power of vows, and this is called planting the sequential liberation part. Planting the sequential liberation part can only be done in the three continents of humans (referring to the three major continents inhabited by humans), because other places lack aversion and Prajna wisdom. One can plant this root of goodness when encountering a Buddha appearing in the world. Some other teachers say that it is also possible to encounter a Pratyekabuddha. Because the sequential liberation part has already been discussed, entering the sequence of contemplation is the main topic to be discussed. Among them, the various preparatory practices (methods of practice) have already been explained, and the highest Dharma in the world is its final stage. What Dharma should be said to arise from this? The verse says: 'Immediately after the highest in the world, one then contemplates the suffering of the desire realm, giving rise to the forbearance of the unconditioned Dharma, after forbearance arises the wisdom of Dharma, then one contemplates the suffering of the remaining realms.'
生類忍類智 緣集滅道諦 各生四亦然 如是十六心 名聖諦現觀 此總有三種 謂見緣事別
論曰。從世第一善根無間。即緣欲界苦聖諦境有無漏攝法智忍生。此忍名為苦法智忍。為顯此忍是無漏故。舉后等流以為標別。此能生法智。是法智因得法智忍名。如花果樹。即此名入正性離生。亦複名入正性決定。由此是初入正性離生亦是初入正性決定故。經說。正性所謂涅槃。或正性言因諸聖道。生謂煩惱。或根未熟。聖道能越故名離生。能決趣涅槃。或決了諦相故。諸聖道得決定名。至此位中說名為入。此忍生已得聖者名。此在未來舍異生性。謂許此忍未來生時有此用非余。如燈及生相。有餘師說。世第一法舍異生性。此義不然。彼此同名世間法故。性相違故。亦無有失。如上怨肩能害怨命。有餘師說。此二共舍。如無間道解脫道故。此忍無間即緣欲苦有法智生。名苦法智。應知此智亦無漏攝。前無漏言遍流后故。如緣欲界苦聖諦境有苦法忍苦法智生。如是復於法智無間總緣余界苦聖諦境。有類智忍生。名苦類智忍。此忍無間即緣此境有類智生。名苦類智。最初證知諸法真理故名法智。此後境智與前相似故得類名。以後隨前而證境故。如緣苦諦欲界及餘生法類忍法類智四。緣餘三諦各四亦然。謂
【現代漢語翻譯】 現代漢語譯本 眾生的忍、類忍和法智： 緣于集、滅、道四聖諦，每諦各生四心。 如此十六心，名為聖諦現觀。 此總共有三種，即見道、修道和無學道，因所緣之事而有差別。
論曰：從世第一善根（指修行者在世間所能達到的最高善行）無間，即緣于欲界（指六道輪迴中最底層的世界，充滿慾望）苦聖諦（佛教四聖諦之一，指人生的本質是苦）之境，生起無漏（指沒有煩惱污染的智慧）的法智忍（對佛法的初步認可和忍耐）。此忍名為苦法智忍（對苦諦的法智之忍）。爲了彰顯此忍是無漏的，舉出其後所生的等流（指相似相續的事物）作為標別。此忍能生法智（對佛法的智慧），是法智之因，故得法智忍之名，如花果樹一般。即此忍名入正性離生（進入正確的道路，脫離生死輪迴），也名入正性決定（進入正確的道路，決定不再退轉）。由此是初入正性離生，也是初入正性決定之故。經中說，正性即指涅槃（佛教的最高境界，指解脫生死輪迴的寂滅狀態），或正性指諸聖道（通往涅槃的道路）。生指煩惱，或指根基尚未成熟，聖道能夠超越，故名離生。能決定趣向涅槃，或決了諦相（徹底明白真理的真相）之故，諸聖道得決定之名。至此位中，說名為入。此忍生起后，便得到聖者之名。此忍在未來會捨棄異生性（凡夫的性質），即允許此忍在未來生起時有此作用，而非其他。如燈及生相一般。有其他師父說，世第一法捨棄異生性。此義不然，因為彼此都名為世間法之故。性相違背之故，也沒有什麼損失。如上怨肩（比喻強大的敵人）能害怨命（比喻脆弱的生命）一般。有其他師父說，此二者共同捨棄異生性，如無間道（指斷除煩惱的道路）和解脫道（指獲得解脫的道路）一般。此忍無間，即緣于欲界苦，有法智生起，名為苦法智。應知此智也是無漏的。前述的無漏之言，普遍流向後方之故。如緣于欲界苦聖諦之境，有苦法忍、苦法智生起。如此，又在法智無間，總緣于其餘界（指色界和無色界）的苦聖諦之境，有類智忍（與前法智相似的智慧之忍）生起，名為苦類智忍。此忍無間，即緣於此境，有類智生起，名為苦類智。最初證知諸法真理，故名法智。此後的境智與前相似，故得類名。以後隨著前者的引導而證悟真理之故。如緣于苦諦的欲界及其他界，生起法忍、法智、類忍、類智四心。緣于其餘三諦（集諦、滅諦、道諦），每諦各生四心，也是如此。謂：
【English Translation】 English version The Endurance of Sentient Beings, the Endurance of Categories, and the Wisdom of Dharma: Arising from the Four Noble Truths of Suffering, Accumulation, Cessation, and the Path, each truth gives rise to four minds. These sixteen minds are known as the direct realization of the Noble Truths. In total, there are three types: the Path of Seeing, the Path of Cultivation, and the Path of No More Learning, differentiated by the objects they focus on.
Treatise says: Immediately following the 'Highest Mundane Dharma' (the highest level of merit achievable in the world), arises the 'Endurance of Dharma-Wisdom Regarding Suffering' (Kṣānti-dharma-jñāna) that is untainted (anāsrava), focusing on the realm of desire (kāmadhātu) and the Noble Truth of Suffering (duḥkha satya). This endurance is called 'Endurance of Dharma-Wisdom Regarding Suffering'. To highlight that this endurance is untainted, its subsequent outflow (niṣyanda) is used as a distinguishing mark. This endurance can give rise to 'Dharma-Wisdom' (dharma-jñāna), and is the cause of Dharma-Wisdom, hence it is named 'Endurance of Dharma-Wisdom'. It is like a tree with flowers and fruits. This is also called 'Entering the Fixed Course of Righteousness' (samyaktva-niyata) and 'Entering the Righteousness that is Separate from Birth' (samyaktva-vyavasthāna). Because it is the initial entry into the Fixed Course of Righteousness and the initial entry into the Righteousness that is Separate from Birth, the sutras say that 'Righteousness' refers to 'Nirvana' (the ultimate state of liberation), or 'Righteousness' refers to the 'Noble Paths' (ārya-mārga). 'Birth' refers to afflictions (kleśa), or to roots that are not yet mature. The Noble Path can transcend these, hence it is called 'Separate from Birth'. It can decisively lead to Nirvana, or because it thoroughly understands the characteristics of the Truths, the Noble Paths attain the name 'Decisive'. At this stage, it is said to be 'Entering'. Once this endurance arises, one attains the name of 'Noble One' (ārya). This endurance will abandon the nature of an ordinary being (pṛthagjana) in the future, meaning that this endurance is allowed to have this function when it arises in the future, and not otherwise, like a lamp and the characteristic of arising. Some other teachers say that the 'Highest Mundane Dharma' abandons the nature of an ordinary being. This is not correct, because both are called 'Mundane Dharma'. Because their natures are contradictory, there is no loss. It is like the upper part of the shoulder (a metaphor for a strong enemy) can harm the life of the enemy (a metaphor for a fragile life). Some other teachers say that these two jointly abandon the nature of an ordinary being, like the 'Path of Immediate Succession' (ānantarya-mārga) and the 'Path of Liberation' (vimukti-mārga). Immediately following this endurance, Dharma-Wisdom arises, focusing on suffering in the realm of desire, and is called 'Dharma-Wisdom Regarding Suffering'. It should be known that this wisdom is also untainted. The aforementioned word 'untainted' universally flows to what follows. Just as 'Endurance of Dharma Regarding Suffering' and 'Dharma-Wisdom Regarding Suffering' arise focusing on the Noble Truth of Suffering in the realm of desire, similarly, immediately following Dharma-Wisdom, 'Endurance of Categorical Wisdom' (anvaya-jñāna-kṣānti) arises, focusing on the Noble Truth of Suffering in the remaining realms (form realm and formless realm). This endurance is called 'Endurance of Categorical Wisdom Regarding Suffering'. Immediately following this endurance, 'Categorical Wisdom' (anvaya-jñāna) arises, focusing on this realm, and is called 'Categorical Wisdom Regarding Suffering'. Because it initially realizes the truth of all dharmas, it is called 'Dharma-Wisdom'. The subsequent wisdom and knowledge are similar to the former, hence they are called 'Categorical'. Because it realizes the truth following the guidance of the former. For example, regarding the Noble Truth of Suffering in the realm of desire and other realms, four minds arise: Dharma-Endurance, Dharma-Wisdom, Categorical Endurance, and Categorical Wisdom. Regarding the remaining three Noble Truths (the Truth of Accumulation, the Truth of Cessation, and the Truth of the Path), four minds arise for each truth in the same way. Namely:
復於前苦類智后。次緣欲界集聖諦境有法智忍生。名集法智忍。此忍無間即緣欲集有法智生。名集法智。次緣余界集聖諦境有類智忍生。名集類智忍。此忍無間即緣此境有類智生。名集類智。次緣欲界滅聖諦境有法智忍生。名滅法智忍。此忍無間即緣欲滅有法智生。名滅法智。次緣余界滅聖諦境有類智忍生。名滅類智忍。此忍無間即緣此境有類智生。名滅類智。次緣欲界道聖諦境有法智忍生。名道法智忍。此忍無間即緣欲道有法智生。名道法智。次緣余界道聖諦境有類智忍生。名道類智忍。此忍無間即緣此境有類智生。名道類智。如是次第有十六心。總說名為聖諦現觀。此中餘部有作是言。于諸諦中唯頓現觀。然彼意趣應更推尋。彼現觀言無差別故。詳諸現觀總有三種。謂見緣事有差別故。唯無漏慧于諸諦境現見分明名見現觀。此無漏慧並余相應同一所緣名緣現觀。此諸能緣並余俱有戒生相等不相應法同一事業名事現觀。見苦諦時于苦聖諦具三現觀。于餘三諦唯事現觀。謂斷證修。若諸諦中約見現觀說頓現觀理必不然。以諸諦中行相別故。若言以一無我行相總見諸諦則不應用苦等行相見苦諦等。如是便與契經相違。如契經言。諸聖弟子以苦行相思惟于苦。以集行相思惟于集。以滅行相思惟于滅。以道行相思惟于道。無
漏作意相應擇法。若言此經說修道位此亦不然。如見修故。若彼復謂見一諦時于余諦中得自在故說頓現觀理亦無失。然于如是現觀中間有起不起。別應思擇。若彼復謂于見苦時。即能斷集證滅修道說頓現觀理亦無失。由先已說見苦諦時于餘三諦中有事現觀故。依見現觀。于契經中見有誠文。說漸現觀。如契經說。佛告長者。於四聖諦非頓現觀必漸現觀。乃至廣說。如是等有三經。一一經有別喻。若謂有經作如是說。但于苦諦無惑無疑。于佛亦無故頓現觀。此亦非證。依定不行。或必當斷。密意說故。已辯現觀具十六心。此十六心為依何地。頌曰。
皆與世第一 同依於一地
論曰。隨世第一所依諸地應知即此十六心依。彼依六地。如先已說。何緣必有如是忍智前後次第間雜而起。頌曰。
忍智如次第 無間解脫道
論曰。十六心中忍是無間道。約斷惑得無能隔礙故。智是解脫道。已解脫惑得與離系得俱時起故。具二次第理定應然。猶如世間驅賊閉戶。若謂第二唯無間道與離系得俱時而生。則此位中於彼彼境應定不起已斷疑智。若謂見位唯忍斷惑則與本論說九結聚相違。此難不然。諸忍皆是智眷屬故。如王眷屬所作事業名王所作。此十六心皆見諦理。一切可說見道攝耶。不爾。云何。頌曰。
【現代漢語翻譯】 現代漢語譯本：關於與作意相應的擇法。如果說此經講述的是修道位，這也是不對的，因為有『見』的緣故。如果他們又說，在見到一個諦（Satya，真理）時，對於其餘的諦也能獲得自在，所以說頓現觀（simultaneous realization）的道理也沒有錯失。然而，在這樣的現觀中間，有生起和不生起，應該分別加以思擇。如果他們又說，在見到苦諦（Dukkha Satya，苦的真理）時，就能斷除集諦（Samudaya Satya，苦的根源的真理），證得滅諦（Nirodha Satya，苦的止息的真理），修習道諦（Magga Satya，通往苦的止息的真理），所以說頓現觀的道理也沒有錯失，這是因為先前已經說過，在見到苦諦時，對於其餘三個諦中有『事現觀』的緣故。依據見現觀，在契經（Sutra，佛經）中可以看到有誠實的文句，說的是漸現觀（gradual realization），如契經所說：佛告訴長者，對於四聖諦（Four Noble Truths）不是頓現觀，必定是漸現觀，乃至廣說。像這樣有三部經，每一部經都有不同的比喻。如果說有經這樣說，只是對於苦諦沒有疑惑，對於佛也沒有疑惑，所以是頓現觀，這也不能作為證據，因為是依據不定的行為，或者必定應當斷除，是密意所說。已經辨析了現觀具有十六心。這十六心是依據什麼地（Bhumi，層次）呢？頌曰： 都與世第一法相應，都依於一個地。 論曰：應當知道，隨順世第一法所依據的各種地，就是這十六心所依據的地。它們依據六地，如先前已經說過。為什麼必定有這樣的忍（Ksanti，接受）和智（Jnana，智慧）前後次第間雜而生起呢？頌曰： 忍和智如次第，是無間道和解脫道。 論曰：在十六心中，忍是無間道（Anantarya-marga，直接通往解脫的道路），因為就斷除迷惑來說，沒有能夠阻隔障礙的緣故。智是解脫道（Vimukti-marga，解脫的道路），因為已經解脫迷惑，與離系得（Visamyoga-pratilabdhi，脫離束縛的獲得）同時生起。具備兩次第的道理必定應該是這樣，就像世間驅趕盜賊、關閉門戶一樣。如果說第二唯是無間道，與離系得同時生起，那麼在這個位中，對於那些境界，應該一定不會生起已經斷除疑惑的智。如果說見位唯有忍斷除迷惑，那麼就與本論所說的九結聚（nine bonds）相違背。這個責難是不成立的，因為所有的忍都是智的眷屬的緣故，就像國王的眷屬所做的事業，也稱為國王所做的一樣。這十六心都是見諦的道理，一切都可以說是見道（Darshana-marga，見道的道路）所攝嗎？不是的。那是怎樣呢？頌曰：
【English Translation】 English version: Regarding the discernment of phenomena corresponding to application of mind. If it is said that this Sutra speaks of the stage of cultivation, that is also not correct, because of 'seeing'. If they further say that when one sees one Satya (Truth), one gains freedom in the remaining Truths, so there is no loss in saying that simultaneous realization (頓現觀) is reasonable. However, in the middle of such realization, there are arising and non-arising, which should be considered separately. If they further say that when one sees Dukkha Satya (the Truth of Suffering), one can cut off Samudaya Satya (the Truth of the Origin of Suffering), realize Nirodha Satya (the Truth of the Cessation of Suffering), and cultivate Magga Satya (the Truth of the Path to the Cessation of Suffering), so there is no loss in saying that simultaneous realization is reasonable, because it has already been said that when one sees Dukkha Satya, there is 'realization of the event' in the remaining three Truths. Based on the realization of seeing, in the Sutras (契經), one can see honest statements saying that it is gradual realization (漸現觀), as the Sutra says: The Buddha told the elder that for the Four Noble Truths (四聖諦), it is not simultaneous realization, but must be gradual realization, and so on. There are three Sutras like this, each Sutra having a different metaphor. If it is said that some Sutras say that there is no doubt about Dukkha Satya and no doubt about the Buddha, so it is simultaneous realization, this cannot be used as evidence, because it is based on uncertain behavior, or it must be cut off, and it is said with a hidden meaning. It has been analyzed that realization has sixteen minds. What Bhumi (地, level) do these sixteen minds rely on? The verse says: All are associated with the highest worldly dharma, all rely on one ground. The treatise says: It should be known that the various grounds that the highest worldly dharma relies on are the grounds that these sixteen minds rely on. They rely on six grounds, as has been said before. Why must there be such forbearance (忍, Ksanti) and wisdom (智, Jnana) arising in a successive and interspersed order? The verse says: Forbearance and wisdom in order, are the path of no interval and the path of liberation. The treatise says: Among the sixteen minds, forbearance is the path of no interval (無間道, Anantarya-marga), because in terms of cutting off delusion, there is nothing that can hinder or obstruct it. Wisdom is the path of liberation (解脫道, Vimukti-marga), because it has already been liberated from delusion and arises simultaneously with the attainment of detachment (離系得, Visamyoga-pratilabdhi). It is reasonable that having two orders should be like this, just like driving away thieves and closing doors in the world. If it is said that the second is only the path of no interval, arising simultaneously with the attainment of detachment, then in this position, for those realms, the wisdom that has already cut off doubt should definitely not arise. If it is said that only forbearance cuts off delusion in the seeing position, then it contradicts the nine bonds (九結聚) mentioned in this treatise. This accusation is not valid, because all forbearance is a member of wisdom, just like the affairs done by the members of the king are also called the affairs done by the king. Are these sixteen minds all the principles of seeing the Truth, and can everything be said to be included in the path of seeing (見道, Darshana-marga)? No. Then what is it? The verse says:
前十五見道 見未曾見故
論曰。苦法智忍為初。道類智忍為后。其中總有十五剎那。皆見道所攝。見未見諦故。至第十六道類智時。無一諦理未見今見。如習曾見。故修道攝。豈不爾時觀道類忍見道諦理未見今見。此中約諦不約剎那。非一剎那未見今見可名今見未見諦理。如刈畦稻唯餘一科不可名為此畦未刈。又道類智是果攝故。頓修八智十六行故。舍前道故。相續起故。如余修道。非見道攝。然道類智必不退者。任持見道所斷斷故。即由此故應見道攝。此難不然。太過失故。何緣七智亦見道攝。見諸諦理未究竟故。謂未周遍見諸諦理中間起故。亦見道攝。已說見修二道生異。當依此道分位差別建立眾聖補特伽羅。且依見道十五心位建立眾聖有差別者。頌曰。
名隨信法行 由根鈍利別 具修惑斷一 至五向初果 斷次三向二 離八地向三
論曰。見道位中聖者有二。一隨信行。二隨法行。由根鈍利別立二名。諸鈍根名隨信行者。諸利根名隨法行者。由信隨行名隨信行。彼有隨信行名隨信行者。或由串習此隨信行以成其性故名隨信行者。彼先信他隨行義故。準此應釋隨法行者。彼于先時由自披閱契經等法隨行義故。即二聖者。由於修惑具斷有殊立為三向。謂彼二聖若於先時未以世
【現代漢語翻譯】 現代漢語譯本 前十五剎那見道，因為見到未曾見過的真諦。
論述：苦法智忍（Kufazhiren，苦諦之法智忍）是最初的，道類智忍（Daoleizhiren，道諦之類智忍）是最後的。其中總共有十五個剎那，都屬於見道所包含的範圍，因為見到了以前未曾見過的真諦。到了第十六個道類智（Daoleizhi，道諦之類智）時，沒有哪一個真諦是未見而現在才見的，如同修道是重複見到已經見過的。因此屬於修道所包含的範圍。難道不是這樣嗎？難道不是在那個時候，觀察道類忍（Daoleiren，道諦之類忍）時，見到了道諦的真理，是未見而現在才見的嗎？這裡是就真諦而言，不是就剎那而言。不能因為一個剎那未見而現在才見，就稱之為現在才見到未見的真諦。如同收割田里的稻子，只剩下一棵，不能說這塊田沒有收割。而且道類智（Daoleizhi，道諦之類智）是果的範疇，因為它頓悟修習八智十六行，捨棄了之前的道，相續生起，如同其他的修道，不屬於見道所包含的範圍。然而，道類智（Daoleizhi，道諦之類智）必定不會退轉，因為它能任持見道所斷的煩惱。正因為如此，它應該屬於見道所包含的範圍。這種說法不對，因為有過度推論的過失。為什麼七智也屬於見道所包含的範圍呢？因為見到諸諦的真理還沒有究竟。也就是說，在還沒有周遍見到諸諦的真理的中間生起，也屬於見道所包含的範圍。已經說了見道和修道在生起上的不同。應當依據這種道的階段差別，來建立眾聖補特伽羅（Zhong sheng bu te qie luo，聖人的不同位格）。暫且依據見道的十五個心位，來建立眾聖的差別。頌詞說：
名稱隨著信行和法行而定，由根器的鈍利來區分。 具足修惑的斷除，從一到五，趣向初果（Chuguo，須陀洹果）。 斷除其次的三品修惑，趣向二果（Erguo，斯陀含果）。 遠離八地（Badi，指欲界八地）的煩惱，趣向三果（Sanguo，阿那含果）。
論述：見道位中的聖者有兩種：一是隨信行（Suixinxing，隨信而行者），二是隨法行（Suifaxing，隨法而行者）。由根器的鈍利來區分而立這兩個名稱。那些鈍根的人稱為隨信行者，那些利根的人稱為隨法行者。由於相信而隨之修行，所以稱為隨信行。他們有隨信行的名稱，所以稱為隨信行者。或者由於串習這種隨信行而成就其性質，所以稱為隨信行者。他們先前相信他人而隨之修行義理。依照這個類推，應該解釋隨法行者。他們先前由於自己披閱契經等法而隨之修行義理。這兩種聖者，由於修惑具足斷除的情況不同，而立為三種趣向。也就是說，這兩種聖者如果先前沒有用世間道（Shijiandao，世俗的修行方法）
【English Translation】 English version The first fifteen moments are the path of seeing, because one sees what has not been seen before.
Treatise: The forbearance of knowledge of the Dharma of suffering (Kufazhiren) is the beginning, and the forbearance of knowledge of the category of the path (Daoleizhiren) is the end. In between, there are a total of fifteen moments, all of which are included in the path of seeing, because one sees the truths that have not been seen before. When it comes to the sixteenth moment, the knowledge of the category of the path (Daoleizhi), there is no truth that has not been seen and is now being seen, just as the path of cultivation is repeatedly seeing what has already been seen. Therefore, it is included in the path of cultivation. Isn't that so? Isn't it at that time, when observing the forbearance of the category of the path (Daoleiren), that one sees the truth of the path, which was unseen and is now seen? Here, it is in terms of the truth, not in terms of the moment. One cannot say that because a moment was unseen and is now seen, it is now seeing the unseen truth. Just as when harvesting rice in a field, if only one stalk remains, one cannot say that this field has not been harvested. Moreover, the knowledge of the category of the path (Daoleizhi) is in the category of the result, because it suddenly cultivates the eight knowledges and sixteen aspects, abandons the previous path, and arises in succession, just like other paths of cultivation, it is not included in the path of seeing. However, the knowledge of the category of the path (Daoleizhi) will certainly not regress, because it can uphold the afflictions that have been severed by the path of seeing. Precisely because of this, it should be included in the path of seeing. This statement is incorrect, because there is the fault of over-generalization. Why are the seven knowledges also included in the path of seeing? Because seeing the truths of the various truths is not yet complete. That is to say, arising in the middle of not yet completely seeing the truths of the various truths, it is also included in the path of seeing. The difference in the arising of the path of seeing and the path of cultivation has already been explained. One should rely on this difference in the stages of the path to establish the various holy individuals (Zhong sheng bu te qie luo). For the time being, relying on the fifteen mental states of the path of seeing, establish the differences among the various holy ones. The verse says:
The names are determined by faith-following and Dharma-following, distinguished by the sharpness or dullness of the faculties. Possessing the severance of the afflictions of cultivation, from one to five, heading towards the first fruit (Chuguo, Stream-enterer). Severing the next three grades of the afflictions of cultivation, heading towards the second fruit (Erguo, Once-returner). Departing from the afflictions of the eight realms (Badi, referring to the eight realms of the desire realm), heading towards the third fruit (Sanguo, Non-returner).
Treatise: There are two types of holy ones in the stage of the path of seeing: one is the faith-follower (Suixinxing), and the other is the Dharma-follower (Suifaxing). These two names are established by distinguishing the sharpness or dullness of the faculties. Those with dull faculties are called faith-followers, and those with sharp faculties are called Dharma-followers. Because they believe and follow accordingly, they are called faith-followers. They have the name of faith-follower, so they are called faith-followers. Or because they are accustomed to this faith-following and achieve its nature, they are called faith-followers. They previously believed in others and followed the meaning accordingly. According to this analogy, the Dharma-follower should be explained. They previously followed the meaning by personally reading the sutras and other Dharmas. These two types of holy ones are established as three directions due to the differences in the complete severance of the afflictions of cultivation. That is to say, if these two types of holy ones had not previously used the worldly path (Shijiandao)
道斷修斷惑名為具縛。或先已斷欲界一品乃至五品至此位中名初果向。趣初果故。言初果者。謂預流果。此於一切沙門果中必初得故。若先已斷欲界六品或七八品至此位中名第二果向。趣第二果故。第二果者。謂一來果。遍得果中此第二故。若先已離欲界九品。或先已斷初定一品。乃至具離無所有處至此位中名第三果向。趣第三果故。第三果者。謂不還果。數準前釋。次依修道道類智時建立眾聖有差別者。頌曰。
至第十六心 隨三向住果 名信解見至 亦由鈍利別
論曰。即前隨信隨法行者至第十六道類智心名為住果。不復名向。隨前三向今住三果。謂前預流向今住預流果。前一來向今住一來果。前不還向今住不還果。阿羅漢果必無初得。見道無容斷修惑故。世道無容離有頂故。至住果位捨得二名。謂不復名隨信法行。轉得信解見至二名。此亦由根鈍利差別。諸鈍根者先名隨信行今名信解。諸利根者先名隨法行今名見至。此二聖者信慧互增故。標信解見至名別。何緣先斷欲界修惑一至五等至第十六道類智心。但說名為預流果等。非後果向。頌曰。
諸得果位中 未得勝果道 故未起勝道 名住果非向
論曰。諸得果時于勝果道必定未得故。住果者乃至未起勝果道時。但名住果。不
【現代漢語翻譯】 現代漢語譯本： 斷除『道』和修斷煩惱被稱為『具縛』（完全被束縛的狀態）。如果之前已經斷除了欲界一品乃至五品煩惱，到達這個階段被稱為『初果向』（Srota-apatti-margga，入流道），因為趨向于初果。所謂的『初果』（Srota-apanna，入流果），指的是預流果，這是在所有沙門果位中最先獲得的。如果之前已經斷除了欲界六品或七八品煩惱，到達這個階段被稱為『第二果向』（Sakrdagami-margga，一來道），因為趨向于第二果。所謂的『第二果』（Sakrdagami，一來果），指的是一來果，在所有獲得的果位中，這是第二個。如果之前已經完全斷除了欲界九品煩惱，或者已經斷除了初禪定的一品煩惱，乃至完全脫離了無所有處，到達這個階段被稱為『第三果向』（Anagami-margga，不還道），因為趨向于第三果。所謂的『第三果』（Anagami，不還果），指的是不還果，數量依照之前的解釋。接下來，依據修道中的道類智（Dharmajñāna-ksānti）階段，建立聖者之間的差別，頌文說： 『至第十六心，隨三向住果，名信解見至，亦由鈍利別。』 論述：之前隨信行（Śraddhānusārin）和隨法行（Dharmānusārin）的人，到達第十六道類智心時，被稱為『住果』（Phala-stha），不再稱為『向』。隨著之前的三個『向』，現在安住於三個『果』。也就是說，之前的預流向現在安住于預流果，之前的一來向現在安住於一來果，之前的不還向現在安住于不還果。阿羅漢果（Arhat）必定沒有初次獲得的情況，因為見道（Darśana-mārga）無法斷除修惑，世俗道（Laukika-mārga）無法脫離有頂（Bhavāgra）。到達住果位時，捨棄並獲得兩種名稱。也就是說，不再稱為隨信行和隨法行，轉而獲得信解（Śraddhāvimukta）和見至（Drstiprapta）這兩個名稱。這同樣由根器的鈍利來區分。那些鈍根的人，之前稱為隨信行，現在稱為信解；那些利根的人，之前稱為隨法行，現在稱為見至。這兩類聖者，信和慧相互增長，因此標明信解和見至來區分。為什麼先斷除欲界修惑的一到五品等，到達第十六道類智心時，只說稱為預流果等，而不是後果向呢？頌文說： 『諸得果位中，未得勝果道，故未起勝道，名住果非向。』 論述：在獲得果位時，對於更殊勝的果道必定尚未獲得。因此，安住于果位的人，乃至尚未生起更殊勝的果道時，只能稱為住果，而不是『向』。
【English Translation】 English version: The severance of 『path』 and the cultivation of severing afflictions is called 『bound』 (completely bound state). If one has previously severed one to five categories of afflictions in the desire realm, reaching this stage is called 『Srota-apatti-margga』 (stream-enterer path), because it is directed towards the first fruit. The so-called 『Srota-apanna』 (stream-enterer fruit) refers to the stream-enterer fruit, which is the first to be attained among all Śrāmana fruits. If one has previously severed six or seven or eight categories of afflictions in the desire realm, reaching this stage is called 『Sakrdagami-margga』 (once-returner path), because it is directed towards the second fruit. The so-called 『Sakrdagami』 (once-returner fruit) refers to the once-returner fruit, which is the second among all attained fruits. If one has completely severed the nine categories of afflictions in the desire realm, or has severed one category of afflictions in the first Dhyana, or has completely detached from the Nothingness realm, reaching this stage is called 『Anagami-margga』 (non-returner path), because it is directed towards the third fruit. The so-called 『Anagami』 (non-returner fruit) refers to the non-returner fruit, the number of which is based on the previous explanation. Next, based on the Dharmajñāna-ksānti (knowledge of dharma) stage in the path of cultivation, establishing the differences among the saints, the verse says: 『Upon reaching the sixteenth moment of mind, according to the three paths, one dwells in the fruit, named 『Śraddhāvimukta』 and 『Drstiprapta』, also distinguished by dullness and sharpness.』 Treatise: Those who previously followed faith (Śraddhānusārin) and followed dharma (Dharmānusārin), upon reaching the sixteenth moment of mind of Dharmajñāna-ksānti, are called 『Phala-stha』 (dwelling in the fruit), no longer called 『path』. Following the previous three 『paths』, now dwelling in the three 『fruits』. That is, the previous stream-enterer path now dwells in the stream-enterer fruit, the previous once-returner path now dwells in the once-returner fruit, the previous non-returner path now dwells in the non-returner fruit. The Arhat fruit (Arhat) certainly does not have a first-time attainment, because the Darśana-mārga (path of seeing) cannot sever the afflictions of cultivation, and the Laukika-mārga (worldly path) cannot detach from the Bhavāgra (peak of existence). Upon reaching the dwelling in the fruit stage, one abandons and obtains two names. That is, one is no longer called following faith and following dharma, but instead obtains the names 『Śraddhāvimukta』 (liberated by faith) and 『Drstiprapta』 (attained by view). This is also distinguished by the dullness and sharpness of the faculties. Those with dull faculties, previously called following faith, are now called 『Śraddhāvimukta』; those with sharp faculties, previously called following dharma, are now called 『Drstiprapta』. These two types of saints, faith and wisdom increase mutually, therefore, marking 『Śraddhāvimukta』 and 『Drstiprapta』 to distinguish them. Why is it that when one first severs one to five categories of afflictions of cultivation in the desire realm, upon reaching the sixteenth moment of mind of Dharmajñāna-ksānti, one is only said to be called the stream-enterer fruit, etc., and not the subsequent fruit path? The verse says: 『Among those who attain the fruit position, the superior fruit path has not yet been attained, therefore, the superior path has not yet arisen, named dwelling in the fruit, not the path.』 Treatise: When attaining the fruit, one has certainly not yet attained the more superior fruit path. Therefore, those who dwell in the fruit, until the more superior fruit path has not yet arisen, can only be called dwelling in the fruit, not the 『path』.
名後向。然諸先斷欲界修惑一至五等至得果時此生必定起勝果道。由此先離三靜慮染后依下地入見道者。彼得果已於現生中必能引生后勝果道。若異此者聖生上地應不可說定成樂根。如是已依先具倍離及全離欲入見諦者十六心位立眾聖別。當約修惑辯漸次生能對治道分位差別。頌曰。
地地失德九 下中上各三
論曰。失謂過失。即所治障。德謂功德。即能治道。如先已辯欲修斷惑九品差別。如是上地乃至有頂例亦應爾。如所斷障一一地中各有九品。諸能治道無間解脫九品亦然。失德如何各分九品。謂根本品有下中上。此三各分下中上別。由此失德各分九品。謂下下下中下上。中下中中中上。上下上中上上品。應知此中下下品道勢力能斷上上品障。如是乃至上上品道勢力能斷下下品障。上上品等諸能治德初未有故。此德有時上上品等失已無故。如浣衣位粗垢先除於後后時漸除細垢。又如粗闇小明能滅。要以大明方滅細闇。失德相對理亦應然。白法力強黑法力劣故剎那頃劣道現行。無始時來展轉增益上品諸惑能令頓斷。如經久時所集眾病服少良藥能令頓愈。又如長時所集大闇。一剎那頃小燈能滅。已辯失德差別九品。次當依彼立聖者別。且諸有學修道位中總亦名為信解見至。隨位復有多種差別。先應建立都
【現代漢語翻譯】 現代漢語譯本 名後向（指在獲得果位后，繼續向上修行）。如果有人先斷除了欲界的修惑，並修習一至五禪等至，那麼此生必定會生起殊勝的果道。因此，如果先遠離了三靜慮的染污，然後依據下地進入見道，那麼此人在獲得果位后，于現生中必定能夠引發後續更殊勝的果道。如果不是這樣，那麼聖者生於上地，就不能說是必定成就樂根。像這樣，已經依據先前具備的倍離（指加行道和正斷道），以及完全遠離欲界而進入見諦的人，在十六心位上，可以建立各種聖者的差別。接下來將討論修惑，以及漸次生起能夠對治修惑的道的分位差別。 頌曰： 地地失德九，下中上各三。 論曰：失，指的是過失，也就是所要對治的障礙。德，指的是功德，也就是能夠對治的道。正如先前已經辨析過的，欲界修斷惑有九品差別。像這樣，上地乃至有頂天，也應該如此。就像所要斷除的障礙，每一地中各有九品。各種能夠對治的道，無間道和解脫道也有九品。失和德如何各自分為九品呢？根本品有下、中、上三品。這三品各自又分為下、中、上三品。因此，失和德各自分為九品，也就是下下品、下中品、下上品，中下品、中中品、中上品，上下品、上中品、上品。應該知道，這其中下下品的道，其勢力能夠斷除上品障。像這樣，乃至上品道，其勢力能夠斷除下下品障。上品等各種能夠對治的功德，最初沒有，所以此功德有時。上品等過失已經沒有了，所以此過失有時。就像洗衣服，粗糙的污垢先被去除，在之後的時間裡逐漸去除細微的污垢。又像粗大的黑暗，小小的光明能夠滅除，需要用大的光明才能滅除細微的黑暗。失和德相對，道理也應該如此。白法的力量強大，黑法的力量弱小，所以在剎那間，弱小的道會現行。無始以來，輾轉增益的上品各種惑，能夠令其頓斷。就像經過長時間積累的各種疾病，服用少量的良藥能夠令其頓愈。又像長時間積累的巨大黑暗，一剎那間，小小的燈光能夠滅除。已經辨析了失和德的九品差別。接下來將依據這些差別，建立聖者的差別。而且各種有學在修道位中，總的來說也叫做信解和見至。隨著所處的階段，又有多種差別。首先應該建立都。
【English Translation】 English version 'Ming Hou Xiang' (referring to continuing to cultivate upwards after attaining a fruit position). If someone first severs the 'yu jie' (desire realm) 'xiu huo' (delusions of cultivation), and cultivates 'yi zhi wu chan deng zhi' (one to five meditative attainments), then in this life, they will definitely generate a superior 'guo dao' (path of fruition). Therefore, if one first separates from the defilements of the 'san jing lv' (three dhyanas of the form realm), and then relies on the lower ground to enter the 'jian dao' (path of seeing), then after attaining the fruit position, this person will definitely be able to induce subsequent, even more superior 'guo dao' (path of fruition) in this present life. If it is not like this, then a 'sheng zhe' (sage) born in the upper realm cannot be said to be certain to achieve the 'le gen' (root of happiness). Like this, those who have already relied on the previously possessed 'bei li' (double separation, referring to the path of application and the path of true severance), and completely separated from the desire realm to enter 'jian di' (seeing the truth), can establish various differences among the 'sheng zhe' (sages) in the sixteen 'xin wei' (moments of mind). Next, we will discuss the 'xiu huo' (delusions of cultivation), and the differences in the stages of the path that gradually arises and can counteract the 'xiu huo' (delusions of cultivation). Verse: 'Di di shi de jiu, xia zhong shang ge san.' (Each ground has nine losses and virtues, each divided into three: lower, middle, and upper.) Treatise: 'Shi' (loss) refers to faults, which are the obstacles to be overcome. 'De' (virtue) refers to merits, which are the paths that can overcome them. Just as the ninefold differences in the 'yu jie' (desire realm) 'xiu duan huo' (delusions severed through cultivation) have been previously analyzed. Like this, the upper realms, even up to 'you ding tian' (the peak of existence), should also be like this. Just like the obstacles to be severed, each ground has nine grades. The various paths that can counteract them, the 'wu jian dao' (path of immediate consequence) and the 'jie tuo dao' (path of liberation), also have nine grades. How are 'shi' (loss) and 'de' (virtue) each divided into nine grades? The fundamental grade has three grades: lower, middle, and upper. Each of these three grades is further divided into lower, middle, and upper. Therefore, 'shi' (loss) and 'de' (virtue) are each divided into nine grades, which are lower-lower, lower-middle, lower-upper, middle-lower, middle-middle, middle-upper, upper-lower, upper-middle, and upper-upper. It should be known that the 'dao' (path) of the lower-lower grade has the power to sever the upper-upper grade obstacle. Like this, even up to the 'dao' (path) of the upper-upper grade, it has the power to sever the lower-lower grade obstacle. The various 'de' (virtues) that can counteract, such as the upper grade, do not exist initially, so this 'de' (virtue) exists sometimes. The 'shi' (losses) such as the upper grade are already gone, so this 'shi' (loss) exists sometimes. Just like washing clothes, the coarse dirt is removed first, and then the fine dirt is gradually removed later. Also, like coarse darkness, a small light can extinguish it, but a large light is needed to extinguish fine darkness. The principle of 'shi' (loss) and 'de' (virtue) being relative should also be like this. The power of 'bai fa' (white dharmas) is strong, and the power of 'hei fa' (black dharmas) is weak, so in an instant, the weak 'dao' (path) will manifest. The various upper-grade delusions that have been gradually increased since beginningless time can cause them to be severed suddenly. Just like various diseases that have accumulated over a long period of time, taking a small amount of good medicine can cause them to be cured suddenly. Also, like the great darkness that has accumulated over a long period of time, a small light can extinguish it in an instant. The ninefold differences of 'shi' (loss) and 'de' (virtue) have been analyzed. Next, based on these differences, the differences among the 'sheng zhe' (sages) will be established. Moreover, the various 'you xue' (those still in training) in the 'xiu dao wei' (stage of cultivation) are generally also called 'xin jie' (faith-understanding) and 'jian zhi' (seeing-arriving). Depending on the stage they are in, there are also many differences. First, a general...
未斷者。頌曰。
未斷修斷失 住果極七返
論曰。諸住果者於一切地修所斷失都未斷時名為預流。生極七返。七返言顯。七往返生。是人天中各七生義。極言為顯受生最多。非諸預流皆受七返故。契經說極七返生。是彼最多七返生義。諸無漏道總名為流。由此為因趣涅槃故。預言為顯最初至得。彼預流故說名預流。此預流名為目何義。若初得道名為預流則預流名應目第八。若初得果名為預流則倍離欲全離欲者至道類智應名預流。此預流名目初得果。然依遍得一切果者初所得果建立此名。一來不還非定初得。此定初得故名預流。何緣此名不目第八。以要至得道類智時具得向果無漏道故。具得見修無漏道故。于現觀流遍至得故名預流者。第八不然。故預流名不目第八。彼從此後別於人中極多結七中有生有。天中亦然。總二十八。皆七等故說極七生。如七處善及七葉樹。毗婆沙師所說如是。若爾何故契經中言無處無容見圓滿者更可有受第八有義。此契經意約一趣說。若如言執中有應無。若爾上流極有頂者。亦應一趣無第八生。依欲界說故無此過。此何為證為教為理。以何證彼於人天中各受七生非合受七。以契經說天七及人。飲光部經分明別說於人天處各受七生。由是此中不應固執。若於人趣得預流果。彼還人
【現代漢語翻譯】 現代漢語譯本 未斷者。頌曰： 未斷修斷失 住果極七返 論曰：諸住果者，於一切地修所斷失都未斷時，名為預流（Srotapanna，須陀洹，初果）。生極七返。七返言顯，七往返生。是人天中各七生義。極言為顯受生最多。非諸預流皆受七返故。契經說極七返生，是彼最多七返生義。諸無漏道總名為流。由此為因趣涅槃故。預言為顯最初至得。彼預流故說名預流。此預流名為目何義？若初得道名為預流，則預流名應目第八。若初得果名為預流，則倍離欲全離欲者至道類智應名預流。此預流名目初得果。然依遍得一切果者，初所得果建立此名。一來（Sakadagamin，斯陀含，二果）、不還（Anagamin，阿那含，三果）非定初得。此定初得故名預流。何緣此名不目第八？以要至得道類智時，具得向果無漏道故。具得見修無漏道故。于現觀流遍至得故名預流者，第八不然。故預流名不目第八。彼從此後，別於人中極多結七中有生有，天中亦然。總二十八，皆七等故說極七生。如七處善及七葉樹。毗婆沙師所說如是。若爾何故契經中言，無處無容見圓滿者更可有受第八有義？此契經意約一趣說。若如言執中有應無。若爾上流極有頂者，亦應一趣無第八生。依欲界說故無此過。此何為證？為教為理？以何證彼於人天中各受七生非合受七？以契經說天七及人。飲光部經分明別說於人天處各受七生。由是此中不應固執。若於人趣得預流果，彼還人
【English Translation】 English version The one who has not severed [the bonds]. The verse says: 『Not severed, cultivation-severance lost, dwelling in the fruit, at most seven returns.』 The treatise says: Those dwelling in the fruit, when all the afflictions to be severed by cultivation in all realms are not yet severed, are called Srotapanna (stream-enterer, the first fruit). [They] are born at most seven times. 『Seven returns』 means that they are born seven times going back and forth. This means seven births each in the human and heavenly realms. 『At most』 indicates that the most births one can receive is seven. It is not that all Srotapannas receive seven returns. The sutras say 『at most seven returns,』 meaning that the most returns they have is seven. All undefiled paths are collectively called 『stream』 because they lead to Nirvana. 『Pre』 indicates the initial attainment. Because they pre-enter the stream, they are called Srotapanna. What does this name Srotapanna signify? If the initial attainment of the path is called Srotapanna, then the name Srotapanna should refer to the eighth [stage]. If the initial attainment of the fruit is called Srotapanna, then those who are twice detached from desire or completely detached from desire, upon reaching the wisdom of the path, should be called Srotapanna. This name Srotapanna refers to the initial attainment of the fruit. However, based on the initial fruit attained by those who universally attain all fruits, this name is established. Sakadagamin (once-returner, the second fruit) and Anagamin (non-returner, the third fruit) are not necessarily initial attainments. This is definitely an initial attainment, hence the name Srotapanna. Why does this name not refer to the eighth [stage]? Because when one attains the wisdom of the path, one fully obtains the undefiled path leading to the fruit. One fully obtains the undefiled paths of seeing and cultivation. Because one universally attains the stream of realization, it is called Srotapanna; the eighth [stage] is not like this. Therefore, the name Srotapanna does not refer to the eighth [stage]. After this, they separately experience at most seven intermediate existences and births in the human realm, and the same in the heavenly realm. In total, there are twenty-eight, all equal to seven, hence it is said 『at most seven births,』 like the seven places of goodness and the seven-leaf tree. This is what the Vibhasha masters say. If so, why do the sutras say that there is no place or possibility for one who sees completeness to receive an eighth existence? This sutra refers to one realm. If one adheres to the existence of an intermediate state as stated, there should be no intermediate state. If so, those who ascend to the peak of existence should also have no eighth birth in one realm. This is said in relation to the desire realm, so there is no fault. What is the proof for this? Is it teaching or reason? What proves that they receive seven births each in the human and heavenly realms, rather than a combined total of seven? Because the sutras say seven in heaven and seven in humans. The Drinking Light Sutra clearly states that they receive seven births each in the human and heavenly realms. Therefore, one should not be rigid in this matter. If one attains the fruit of Srotapanna in the human realm, they return to the human
趣得般涅槃。于天趣得還於天趣。何緣彼無受第八有。相續齊此必成熟故。聖道種類法應如是。如七步蛇第四日瘧。又彼有餘七結在故。謂二下分五上分結。中間雖有聖道現前餘業力持不證圓寂。至第七有逢無佛法時。彼在居家得阿羅漢果。既得果已必不住家。法爾自得苾芻形相。有言。彼往余道出家。云何彼名無退墮法。以不生長退墮業故。違彼生長業與果故。強盛善根鎮彼身故。加行意樂俱清凈故。諸有決定墮惡趣業尚不起忍。況得預流。故有頌言。
愚作罪小亦墮惡 智為罪大亦脫苦 如團鐵小亦沉水 為缽鐵大亦能浮
經說預流作苦邊際。依何義立苦邊際名。依齊此生后更無苦。是令后苦不相續義。或苦邊際所謂涅槃。如何涅槃可是所作。除彼得障故說作言。如言作空。謂毀臺觀。餘位亦有極七返生。然非決定。是故不說。
說一切有部俱舍論卷第二十三 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷第二十四
尊者世親造
三藏法師玄奘奉 詔譯分別賢聖品第六之三
已辯住果未斷修惑名為預流生極七返。今次應辯斷位眾聖。且應建立一來向果。頌曰。
斷欲三四品 三二生家家 斷至五二向 斷六一來果
論曰。即預流者進斷修惑。若三緣具轉名家家。一由斷惑。斷欲修斷三四品故。二由成根。得能治彼無漏根故。三由受生。更受欲有三二生故。頌中但說初後緣者。預流果后說進斷惑。成能治彼諸無漏根。義準已成。故不具說。然復應說三二生者。以有增進于所受生。或少或無或過此故。何緣此無斷五品者。以斷第五必斷第六。非一品惑能障得果。猶如一間未越界故。應知總有二種家家。一天家家。謂欲天趣生三二家而證圓寂。或一天處或二或三。二人家家。謂於人趣生三二家而證圓寂。或一洲處或二或三。即預流者。進斷欲界一品修惑乃至五品。應知轉名一來果向。若斷第六成一來果。彼往天上一來人間而般涅槃名一來果。過此以後更無生故。此或名曰薄貪瞋癡。唯餘下品貪瞋癡故。已辯一來向果差別。次應建立不還向果。頌曰。
斷七或八品 一生名一間 此即第三向 斷九不還果
論曰。即一來者進斷余惑。若三緣具轉名一間。一由斷惑。斷欲修斷七八品故。二由成根。得能治彼無漏根故。三由受生。更受欲有餘一生故。頌中但說初后二緣不說成根。義如前釋。如何一品惑障得不還果。由彼若斷便越界故。前說三時業極為障。應知煩惱亦與業同。越彼等流異熟地故。間謂間隔。彼餘一生
【現代漢語翻譯】 論中說，如果預流果（Srota-apanna，入流果，聖者之初果）的修行者進一步斷除修惑，如果三個條件具足，就轉名為家家果（Sakadagamin，一來果的中間階段）。一是通過斷惑，即斷除欲界修惑的三品或四品；二是通過成就根，即獲得能夠對治這些惑的無漏根；三是通過受生，即還需要在欲界中受三生或二生。頌文中只說了最初和最後的條件，是因為在預流果之後，會進一步斷除惑，成就能夠對治這些惑的無漏根，這個含義已經包含在其中，所以沒有全部說出。然而，還應該說明三生或二生的情況，因為在所受的生中，可能有增加、減少、沒有或者超過這些情況。為什麼這裡沒有斷除五品惑的情況呢？因為斷除第五品惑必然會斷除第六品惑，而且一品惑不能夠障礙獲得果位，就像一間房屋沒有越過邊界一樣。應該知道總共有兩種家家果：一天家家，即在欲界天趣中受三生或二生而證得圓寂，可能在一個天處，或者兩個，或者三個；二人家家，即在人趣中受三生或二生而證得圓寂，可能在一個洲處，或者兩個，或者三個。如果預流果的修行者進一步斷除欲界的一品修惑，乃至五品，應該知道就轉名為一來果向（Sakadagami-pratipannaka，趣向一來果的階段）。如果斷除了第六品惑，就成就了一來果（Sakadagamin，一來果）。他往生到天上一來，再到人間一次，然後般涅槃，這被稱為一來果。因為過了這個階段以後，就不會再有受生了。這也可以被稱為薄貪瞋癡，因為只剩下下品的貪瞋癡了。已經辨析了一來果向和一來果的差別，接下來應該建立不還果向（Anagami-pratipannaka，趣向不還果的階段）和不還果（Anagamin，不還果）。頌文說： 斷七或八品 一生名一間 此即第三向 斷九不還果 論中說，如果一來果的修行者進一步斷除剩餘的惑，如果三個條件具足，就轉名為一間果（Antara，中間階段）。一是通過斷惑，即斷除欲界修惑的七品或八品；二是通過成就根，即獲得能夠對治這些惑的無漏根；三是通過受生，即還需要在欲界中受剩餘的一生。頌文中只說了最初和最後的兩個條件，沒有說成就根，含義如前面的解釋。為什麼一品惑能夠障礙獲得不還果呢？因為如果斷除了這一品惑，就越過了界限。前面說三時的業力是極大的障礙，應該知道煩惱也和業力相同，因為它們越過了等流果和異熟果的地界。間的意思是間隔，即他還需要剩餘的一生。
【English Translation】 The treatise states that if a Srota-apanna (Stream-enterer, the first stage of the noble ones) further severs the afflictions of cultivation, if three conditions are met, they are then called a Sakadagamin (Once-returner, or the stage leading to it). First, by severing afflictions, that is, severing the third or fourth grade of afflictions to be cultivated in the desire realm; second, by accomplishing roots, that is, obtaining the non-outflow roots that can cure those afflictions; third, by receiving rebirth, that is, needing to receive three or two more rebirths in the desire realm. The verse only mentions the initial and final conditions because after the Srota-apanna stage, one will further sever afflictions and accomplish the non-outflow roots that can cure those afflictions. This meaning is already implied, so it is not fully stated. However, it should also be explained that there are three or two rebirths because in the rebirths received, there may be increases, decreases, none, or more than these. Why is there no case of severing the fifth grade of afflictions here? Because severing the fifth grade of afflictions will necessarily sever the sixth grade, and one grade of affliction cannot obstruct the attainment of the fruit, just as one room has not crossed the boundary. It should be known that there are two types of Sakadagamin in total: one is the Deva-Sakadagamin, that is, being reborn in the desire realm heavens three or two times and attaining Parinirvana, possibly in one heavenly abode, or two, or three; the other is the Human-Sakadagamin, that is, being reborn in the human realm three or two times and attaining Parinirvana, possibly in one continent, or two, or three. If a Srota-apanna further severs one grade of afflictions to be cultivated in the desire realm, up to five grades, it should be known that they are then called a Sakadagami-pratipannaka (one who is on the path to becoming a Once-returner). If the sixth grade of affliction is severed, one attains the Sakadagamin (Once-returner) stage. They are reborn in the heavens once and then in the human realm once, and then attain Parinirvana, which is called the Sakadagamin. Because after this stage, there will be no more rebirths. This can also be called one with thinned greed, hatred, and delusion, because only the lower grades of greed, hatred, and delusion remain. The differences between the Sakadagami-pratipannaka and Sakadagamin have been distinguished. Next, the Anagami-pratipannaka (one who is on the path to becoming a Non-returner) and Anagamin (Non-returner) should be established. The verse says: Severing seven or eight grades, one rebirth is called an Antara (intermediate stage) This is the third path, severing nine, the Anagamin fruit The treatise states that if a Sakadagamin further severs the remaining afflictions, if three conditions are met, they are then called an Antara (intermediate stage). First, by severing afflictions, that is, severing the seventh or eighth grade of afflictions to be cultivated in the desire realm; second, by accomplishing roots, that is, obtaining the non-outflow roots that can cure those afflictions; third, by receiving rebirth, that is, needing to receive one remaining rebirth in the desire realm. The verse only mentions the initial and final two conditions, not mentioning the accomplishment of roots, the meaning is as explained before. Why can one grade of affliction obstruct the attainment of the Anagamin fruit? Because if this grade of affliction is severed, one crosses the boundary. Earlier, it was said that the karma of the three times is a great obstacle. It should be known that afflictions are also the same as karma, because they cross the boundaries of the isogenous result and the vipaka result. Antara means interval, that is, they still need one remaining rebirth.
為間隔故。不證圓寂。或餘一品欲修所斷惑為間隔故。不得不還果。有一間者說名一間。即斷修惑七八品者。應知亦名不還果向。先斷三四七八品惑入見諦者。后得果時乃至未修后勝果道。仍不名曰家家一間。未成治彼無漏根故。若斷第九成不還果。必不還來生欲界故。此惑名曰五下結斷。雖必先斷或二或三。然於此時總集斷故。依不還位。諸契經中以種種門建立差別。今次應辯彼差別相。頌曰。
此中生有行 無行般涅槃 上流若雜修 能往色究竟 超半超遍歿 余能往有頂 行無色有四 住此般涅槃
論曰。此不還者總說有七。且行色界差別有五。一中般涅槃。二生般涅槃。三有行般涅槃。四無行般涅槃。五者上流。此于中間般涅槃故。說此名曰中般涅槃。如是應知。此于生已此由有行此由無行。般涅槃故名生般等。此上流故名為上流。言中般者。謂往色界住中有位便般涅槃。言生般者。謂往色界生已不久便般涅槃。以具勤修速進道故。此中所說般涅槃者。謂有餘依。有餘師說。亦無餘依。此不應理。彼于舍壽無自在故。有行般者。謂往色界生已長時加行不息。由有功用方般涅槃。此唯有勤修無速進道故。無行般者。謂往色界生已經久加行懈息不多功用便般涅槃。以闕勤修速進道故。有
【現代漢語翻譯】 現代漢語譯本： 因為存在間隔的緣故，無法證得圓寂（Nirvana）。或者因為還有最後一品煩惱想要通過修行來斷除，作為間隔的緣故，不得不返回果位。有一種存在間隔的情況，稱為『一間』。也就是說，斷除了修惑的第七品或第八品的人，應當知道也被稱為『不還果向』。先斷除了第三、第四、第七或第八品煩惱而進入見諦位的人，在獲得果位之後，乃至尚未修習更高勝的果道之前，仍然不能被稱為『家家一間』，因為尚未成就對治這些煩惱的無漏根。如果斷除了第九品煩惱，成就了不還果（Anagami），必定不會再返回欲界受生。這種煩惱被稱為『五下分結』的斷除。雖然必定是先斷除其中的兩種或三種，但在此時是總集斷除的緣故，依據不還位（Anagami），在各種契經中以各種方式建立差別。現在接下來應當辨析這些差別的相狀。頌文說： 『此中生有行，無行般涅槃，上流若雜修，能往色究竟，超半超遍歿，余能往有頂，行無色有四，住此般涅槃。』 論述：這些不還者（Anagami）總的來說有七種。首先，在修行上的差別有五種：一、中般涅槃（Antara-parinirvana）；二、生般涅槃（Upapaduka-parinirvana）；三、有行般涅槃（Sasankhara-parinirvana）；四、無行般涅槃（Asankhara-parinirvana）；五、上流（Urdhvasrotas）。因為在中陰（Antara-bhava）位般涅槃的緣故，所以稱這種為『中般涅槃』。應當這樣理解。這種是在受生之後，這種是通過有行，這種是通過無行，而般涅槃的緣故，所以稱為生般等。這種向上流動的緣故，所以稱為上流。所謂『中般』，是指前往受生之處，停留在中陰位便般涅槃。所謂『生般』，是指前往受生之處，受生后不久便般涅槃，因為具備勤奮修習、快速進步的道的緣故。這裡所說的般涅槃，是指有餘依涅槃（Saupadisesa-nirvana）。有其他老師說，也有無餘依涅槃（Anupadisesa-nirvana），這種說法不合理，因為他們對於捨棄壽命沒有自在力。所謂『有行般』，是指前往受生之處，受生后長時間不斷地精進修行，通過功用才能般涅槃，這僅僅是因為有勤奮修習而沒有快速進步的道的緣故。所謂『無行般』，是指前往受生之處，受生后經過很久，精進修行懈怠停止，不需要太多功用便般涅槃，這是因為缺少勤奮修習和快速進步的道的緣故。有
【English Translation】 English version: Due to the presence of intervals, one cannot attain complete Nirvana (圓寂). Or, because there is still one final category of defilements (惑) that one wishes to eliminate through practice, serving as an interval, one must return to the fruit (果). There is a type of interval called 'one interval' (一間). That is to say, those who have severed the seventh or eighth category of defilements to be eliminated through cultivation (修惑) should also be known as 'approaching the non-returning fruit' (不還果向). Those who first sever the third, fourth, seventh, or eighth category of defilements and enter the stage of seeing the truth (見諦位), even after attaining the fruit and until they have cultivated the higher and more excellent path of fruition, are still not called 'family to family one interval' (家家一間), because they have not yet established the non-outflow root (無漏根) to counteract those defilements. If one severs the ninth category of defilements and attains the non-returning fruit (Anagami 不還果), one will certainly not return to be born in the desire realm (欲界). These defilements are called the severance of the 'five lower fetters' (五下分結). Although one must first sever two or three of them, at this time they are severed collectively. Based on the non-returning position (Anagami 不還位), various sutras establish distinctions in various ways. Now, we should next discuss the characteristics of those distinctions. The verse says: 'Here, in between, born, with effort, without effort, Nirvana, upstream, if mixed practice, able to go to Akanistha (色究竟), surpassing half, surpassing all, death, the rest able to go to the peak of existence (有頂), practicing the formless has four, dwelling here, Nirvana.' Treatise: These non-returners (Anagami 不還者) are generally said to be seven types. First, there are five types of differences in practice: 1. Intermediate Nirvana (Antara-parinirvana 中般涅槃); 2. Born Nirvana (Upapaduka-parinirvana 生般涅槃); 3. Nirvana with Effort (Sasankhara-parinirvana 有行般涅槃); 4. Nirvana without Effort (Asankhara-parinirvana 無行般涅槃); 5. Upstream (Urdhvasrotas 上流). Because of Nirvana in the intermediate state (Antara-bhava 中有位), this is called 'Intermediate Nirvana'. It should be understood in this way. This is after being born, this is through effort, this is through non-effort, and because of Nirvana, it is called Born Nirvana, etc. This is called Upstream because it flows upward. The so-called 'Intermediate Nirvana' refers to going to the place of rebirth and attaining Nirvana while dwelling in the intermediate state. The so-called 'Born Nirvana' refers to going to the place of rebirth and attaining Nirvana shortly after being born, because one possesses the path of diligent practice and rapid progress. The Nirvana mentioned here refers to Nirvana with remainder (Saupadisesa-nirvana 有餘依涅槃). Some other teachers say that there is also Nirvana without remainder (Anupadisesa-nirvana 無餘依涅槃), but this is unreasonable because they do not have the power to abandon their lifespan at will. The so-called 'Nirvana with Effort' refers to going to the place of rebirth, and after being born, continuously practicing diligently for a long time, and attaining Nirvana through effort. This is only because one has diligent practice but not the path of rapid progress. The so-called 'Nirvana without Effort' refers to going to the place of rebirth, and after being born for a long time, one's diligent practice becomes lax and stops, and one attains Nirvana without much effort. This is because one lacks diligent practice and the path of rapid progress. There
說。此二有差別者由緣有為無為聖道。如其次第得涅槃故。此說非理。太過失故。然契經中先說無行。后說有行般涅槃者。如是次第與理相應。有速進道。無速進道。無行有行而成辦故。不由功用得。由功用得故。生般涅槃得最速進最上品道。隨眠最劣故生不久便般涅槃。言上流者是上行義。以流與行其義一故。謂欲界歿往色界生。未即于中能證圓寂。要轉生上方般涅槃。即此上流差別有二。由因及果有差別故。因差別者。此于靜慮由有雜修無雜修故。果差別者。色究竟天及有頂天為極處故。謂若於靜慮有雜修者。能往色究竟方般涅槃。即此復有三種差別。全超半超遍歿異故。言全超者。謂在欲界於四靜慮已具雜修。遇緣退失上三靜慮。以初靜慮愛味為緣。命終上生梵眾天處。由於先世串習勢力。復能雜修第四靜慮。從彼處歿生色究竟。最初處歿生最後天。頓越中間是全超義。言半超者。從彼漸次生下凈居乃至中間能越一處生色究竟。超非全故名為半超。聖必不生大梵天處。僻見處故。一導師故。言遍歿者。從彼漸次於一切處皆遍受生。最後方能生色究竟。一切處死故名遍歿。無不還者于已生處受第二生。由彼于生容求勝進。非等劣故。即由此故不還義滿。必不還生曾生處故。尚不生本處。況有生於下。應知此謂二上
流中由有雜修靜慮因故往色究竟般涅槃者。余于靜慮無雜修者。能往有頂方般涅槃。謂彼先無雜修靜慮。由於諸定愛味為緣。此歿遍生色界諸處。唯不能往五凈居天。色界命終於三無色次第生已。後生有頂方般涅槃。二上流中前是觀行后是止行。樂慧樂定有差別故。二上流者于下地中得般涅槃見不違理。而言此往色究竟天及有頂天為極處者。由此過彼無行處故。如預流者極七返生。此五名為行色界者。行無色者差別有四。謂在欲界離色界貪從此命終生於無色。此中差別唯有四種。由生般涅槃有差別故。此並前五成六不還。復有不行色無色界即住於此能般涅槃名現般涅槃。並前六為七。於行色界五不還中復有異門。顯其差別。頌曰。
行色界有九 謂三各分三 業惑根有殊 故成三九別
論曰。即行色界五種不還總立為三。各分三種故成九種。何等為三。中生上流有差別故。云何三種各分為三。且中般涅槃分為三種。速非速經久得般涅槃。由三火星喻所顯故。生般涅槃亦分三種。生有行等般涅槃故。此皆生已得般涅槃。是故並應名為生般。于上流中亦分三種。超半超等有差別故。然諸三種一切皆由速非速經久得般涅槃故。更互相望無雜亂失。如是三種九種不還。由業惑根有差別故。有速非速經久不同。
【現代漢語翻譯】 現代漢語譯本 由於在欲界中夾雜修習靜慮（dhyāna，禪定）的緣故，有些不還者會往生到色究竟天（Akaniṣṭha）並在此處般涅槃（parinirvāṇa，完全的涅槃）。而那些在靜慮中沒有夾雜修習的人，則能往生到有頂天（Bhavāgra，三界最高的境界）並在那裡般涅槃。這是因為他們先前沒有夾雜修習靜慮，而是由於對各種禪定的愛味為緣故。這些人死後會普遍地投生到諸處，唯獨不能往生到五凈居天（Śuddhāvāsa）。他們的壽命終結於三無色定（ārūpya-samāpatti）的次第相生之後，最終往生到有頂天並在那裡般涅槃。這兩種上流不還者，前者是觀行者，後者是止行者，因為他們分別樂於智慧和禪定。這兩種上流不還者在下地中獲得般涅槃，見解上並不違背道理。說他們往生到色究竟天和有頂天是極處，是因為超過這些地方就沒有修行的處所了。如同預流者（srota-āpanna，須陀洹）最多隻有七次往返生死。以上這五種被稱為行者。修行無色定的人有四種差別，即在欲界（kāma-dhātu）斷離貪慾，從此命終后往生到無色界（ārūpya-dhātu）。這其中的差別只有四種，因為往生和般涅槃的情況不同。這四種加上前面的五種，總共構成六種不還者。還有一種是不修行色界和無色界的禪定，即安住於此世間就能般涅槃，稱為現般涅槃。加上前面的六種，總共構成七種。在修行五不還者中，還有另一種方式來顯示他們的差別。頌曰：
『行者有九，謂三各分三，業惑根有殊，故成三九別。』
論曰：這五種行者不還總共可以分為三大類，每一大類又分為三種，因此總共構成九種。哪三大類呢？即中般涅槃者（antarā-parinirvāyin）、生般涅槃者（upapadyaparinirvāyin）和上流般涅槃者（ūrdhva-srotas），因為他們各有差別。如何將這三種各自分為三種呢？首先，中般涅槃可以分為三種：速般涅槃（kṣipra）、非速般涅槃（asakṛt）和經久般涅槃（ciram），這可以通過三種火星的比喻來顯示。生般涅槃也可以分為三種：生有行般涅槃等。這些都是在往生之後才獲得般涅槃，因此都應該被稱為生般涅槃。在上流般涅槃中也可以分為三種：超半超（atikkhaṃ）、等超（samatikkhaṃ）等，因為它們有差別。然而，這三種都是由於速、非速、經久而獲得般涅槃的緣故。更互相望，沒有雜亂的缺失。這三種總共九種不還者，由於業、惑、根的不同而有速、非速、經久的不同。
【English Translation】 English version Among those who, due to mixed practice of dhyāna (meditative absorption) in the desire realm (kāma-dhātu), go to the Akaniṣṭha (highest form realm) and attain parinirvāṇa (complete nirvana) there, others, without mixed practice of dhyāna, are able to go to Bhavāgra (the peak of existence) and attain parinirvāṇa. This is because they previously had no mixed practice of dhyāna, but due to attachment to the taste of various samādhis (meditative states). Upon death, they are born in various places, except for the Śuddhāvāsa (Pure Abodes). Their life ends after arising in the sequence of the three ārūpya-samāpattis (formless attainments), and then they are born in Bhavāgra and attain parinirvāṇa there. Among these two types of ūrdhva-srotas (stream-goers), the former are practitioners of insight (vipassanā), and the latter are practitioners of tranquility (samatha), because they delight in wisdom and concentration, respectively. It is not unreasonable to say that these two types of ūrdhva-srotas attain parinirvāṇa in a lower realm. To say that they go to Akaniṣṭha and Bhavāgra as the ultimate places is because there is no place to practice beyond them. Just as a srota-āpanna (stream-enterer) has a maximum of seven rebirths. These five are called 'goers'. There are four distinctions among those who practice the formless (ārūpya) attainments, namely, those who, in the desire realm, have abandoned greed and, upon death, are born in the formless realm. The distinctions among these are only four, because of the differences in birth and parinirvāṇa. These four, together with the previous five, constitute six types of anāgāmin (non-returners). Furthermore, there are those who do not practice the form or formless attainments, but abide here and now and are able to attain parinirvāṇa, called 'present parinirvāṇa'. Together with the previous six, this constitutes seven types. Among the five types of 'goers' who are anāgāmin, there is another way to show their distinctions. The verse says:
'There are nine types of goers, because the three are each divided into three, due to differences in karma, defilements, and faculties, thus forming three times nine distinctions.'
The treatise says: These five types of goers who are anāgāmin can be collectively divided into three categories, each of which is further divided into three, thus forming nine types. What are the three categories? They are antarā-parinirvāyin (one who attains nirvana in between), upapadyaparinirvāyin (one who attains nirvana upon rebirth), and ūrdhva-srotas (one who goes upstream), because they each have differences. How are these three categories each divided into three? First, the antarā-parinirvāyin can be divided into three types: kṣipra (quick), asakṛt (not quick), and ciram (slow), which can be illustrated by the analogy of three types of shooting stars. The upapadyaparinirvāyin can also be divided into three types: those who attain nirvana after rebirth with effort, etc. All of these attain parinirvāṇa after rebirth, so they should all be called upapadyaparinirvāyin. Among the ūrdhva-srotas, there are also three types: atikkhaṃ (surpassing), samatikkhaṃ (equally surpassing), etc., because they have differences. However, all three of these are due to attaining parinirvāṇa quickly, not quickly, or slowly. Looking at each other, there is no confusion or loss. These three categories, totaling nine types of anāgāmin, have differences in quickness, slowness, and duration due to differences in karma, defilements, and faculties.
且總成三。由造增長順起生后業差別故。如其次第下中上品煩惱現行有差別故。及上中下根差別故。此三一一如其所應亦業惑根有差別故。各有三別故成九種。謂初二三由惑根別各成三種。非由業異。后三亦由順后受業有差別故。分成三種。故說如是行色不還業惑根殊成三九別。若爾何故諸契經中。佛唯說有七善士趣。頌曰。
立七善士趣 由上流無別 善惡行不行 有往無還故
論曰。中生各三。上流為一。經依此立七善士趣。有上流法故名上流。由此義同且立為一。何獨依此立善士趣。不依所餘有學聖者。趣是行義。所餘有學皆行善業無差別故。唯此七種皆行善業不行惡業。余則不然。又唯七種行往上界不復還來。余則不爾。故獨依此立善士趣。若爾何故契經中言。云何善士謂若成就有學正見。乃至廣說。諸餘有學若就異門亦可說為有善士性。以諸有學於五種惡皆獲得畢竟不作律儀故。不善煩惱多已斷故。立善士趣不就異門約唯行善不行惡故。唯托勝因往上界故。諸在聖位曾經生者。亦有此等差別相耶。不爾。云何。頌曰。
經欲界生聖 不往余界生 此及往上生 無練根並退
論曰。若在聖位經欲界生必不往生色無色界。由彼證得不還果已。定於現身般涅槃故。若於色界經生
【現代漢語翻譯】 現代漢語譯本 且總共有三種。這是由於造作、增長、順次生起後有差別業的緣故。如同次第，下、中、上品煩惱現行有差別的緣故。以及上、中、下根器差別的緣故。這三種中的每一種，都如其所應地在業、惑、根上有差別，因此各有三種差別，所以形成九種。也就是最初的兩種和第三種，由於惑和根的差別，各自形成三種，不是由於業的差異。後面的三種也由於順后受業有差別，分成三種。所以說，像這樣，行色界的不還者，在業、惑、根上的殊勝差別，形成了三種九種的差別。 如果這樣，為什麼在各種契經中，佛只說了有七種善士趣呢？頌說： 『建立七善士趣，由於上流沒有差別，善惡行不行，有往無還的緣故。』 論說：中生各有三種，上流為一種。經文依據此建立了七善士趣。因為有上流之法，所以名為上流。由此意義相同，且立為一種。為什麼唯獨依據此建立善士趣，而不依據其餘有學聖者呢？趣是行的意思。其餘有學都行善業，沒有差別。只有這七種都行善業，不行惡業，其餘則不是這樣。又只有七種行往上界，不再返回，其餘則不是這樣。所以唯獨依據此建立善士趣。如果這樣，為什麼契經中說：『什麼是善士？就是成就有學正見的人。』乃至廣說。其餘有學如果就不同的方面來說，也可以說具有善士的性質，因為各種有學對於五種惡都獲得了畢竟不作的律儀的緣故，不善的煩惱大多已經斷除的緣故。建立善士趣不是就不同的方面來說，而是約唯行善不行惡的緣故，唯托殊勝的因往上界的緣故。那些在聖位曾經在欲界中生者，也有這些差別相嗎？不是的。那是怎樣的呢？頌說： 『經欲界生的聖者，不往其餘界生，此及往上生，沒有練根並退。』 論說：如果在聖位，經過欲界生，必定不往生色界和無色界。由於他們證得了不還果之後，必定在現身般涅槃的緣故。如果在無色界中生……
【English Translation】 English version And in total, there are three types. This is due to the differences in karma created, increased, and sequentially arising that lead to future consequences. Similarly, there are differences in the manifestation of lower, middle, and upper-grade afflictions. And due to the differences in superior, middling, and inferior faculties. Each of these three, as appropriate, has differences in karma, afflictions, and faculties, thus each has three distinctions, resulting in nine types. That is, the first two and the third each form three types due to the differences in afflictions and faculties, not due to differences in karma. The latter three are also divided into three types due to the differences in karma that lead to future consequences. Therefore, it is said that in this way, those who do not return from the realm of form, have superior differences in karma, afflictions, and faculties, forming three times nine distinctions. If so, why in various sutras did the Buddha only speak of seven types of noble beings? The verse says: 'Establishing seven noble destinies, because there is no distinction in the upward flow, because of good and bad conduct, going but not returning.' The treatise says: Middle births each have three types, and the upward flow is one type. The sutra establishes the seven noble destinies based on this. Because there is the Dharma of upward flow, it is called upward flow. Therefore, the meaning is the same, and it is established as one type. Why only establish noble destinies based on this, and not based on the remaining learners who are noble? 'Destiny' means 'conduct'. The remaining learners all practice good karma without distinction. Only these seven types all practice good karma and do not practice bad karma, while the others are not like this. Also, only the seven types go to the upper realms and do not return, while the others are not like this. Therefore, noble destinies are established only based on this. If so, why does the sutra say: 'What is a noble person? It is one who has accomplished the right view of a learner.' And so on. The remaining learners, if speaking from different aspects, can also be said to have the nature of a noble person, because all learners have obtained the precept of definitely not committing the five evils, and because most unwholesome afflictions have already been severed. Establishing noble destinies is not speaking from different aspects, but rather about only practicing good and not practicing evil, and only relying on superior causes to go to the upper realms. Do those who have been born in the realm of desire and are in the position of a sage also have these distinctions? No. What is it like then? The verse says: 'Sages born in the realm of desire, do not go to be born in other realms, these and those born upwards, do not have root training and regression.' The treatise says: If one is in the position of a sage and is born in the realm of desire, they will definitely not be born in the realm of form or the formless realm. Because after they have attained the fruit of non-return, they will definitely attain Nirvana in their current body. If born in the formless realm...
聖者。容有上生無色界義。如行色界極有頂者。然天帝釋作如是言。曾聞有天名色究竟。我後退落當生於彼。毗婆沙師作如是釋。彼由不了對法相故。為令喜故。佛亦不遮。即此已經欲界生者及已從此往上界生諸聖必無練根並退。何緣不許經欲界生及上生聖者有練根並退。以必無故。何緣必無。經生習根極成熟故。及得殊勝所依止故。何緣有學未離欲貪無中有中般涅槃者。以彼聖道未淳熟故。未易能令現在前故。所有隨眠非極劣故。毗婆沙者作如是釋。諸欲界法極難越故。彼尚有餘多所作故。謂應進斷不善無記二煩惱故。及應進得若二若三沙門果故。並應總越三界法故。住中有位無如是能。前說上流雜修靜慮為因能往色究竟天。先應雜修何等靜慮。由何等位知雜修成。復為何緣雜修靜慮。頌曰。
先雜修第四 成由一念雜 為受生現樂 及遮煩惱退
論曰。諸欲雜修四靜慮者。必先雜修第四靜慮。以彼等持最堪能故。諸樂行中彼最勝故。如是雜修諸靜慮者。是阿羅漢或是不還。彼必先入第四靜慮多念無漏相續現前。從此引生多念有漏后復多念無漏現前。如是旋還後後漸減。乃至最後二念無漏次引二念有漏現前無間復生二念無漏。名雜修定加行成滿。次後唯從一念無漏引起一念有漏現前無間復生一念無
【現代漢語翻譯】 現代漢語譯本：聖者，容許有上生而沒有意義的情況，例如修行到達有頂天的人。然而，天帝釋（Śakra-devānām-Indra，佛教中的護法神）這樣說：『我曾聽說有天叫做色究竟天（Akaniṣṭha），我如果從現在的位置退墮，應當往生到那裡。』毗婆沙師（Vaibhāṣika，佛教論師）這樣解釋：『他因為不瞭解對法（Abhidharma，佛教哲學）的法相，爲了讓他高興，佛陀也沒有阻止。』 那些已經經歷過欲界（Kāmadhātu，佛教宇宙觀中的慾望界）的生命，以及已經從這裡往上界（Ūrdhva-dhātu，佛教宇宙觀中的色界和無色界）投生的聖者，必定不會再練根（indriya-paripācana，使根器成熟）或者退轉。為什麼不允許經歷欲界生命以及往上界投生的聖者有練根或者退轉的情況呢？因為必定不會發生。為什麼必定不會發生呢？因為經歷生命后，習根已經極度成熟，並且得到了殊勝的所依止。為什麼有學（Śaikṣa，還在修學的聖者）還沒有離開欲貪（kāma-rāga，對慾望的貪戀）卻在中陰（antarā-bhava，死亡和投生之間的狀態）中般涅槃（parinirvāṇa，完全的涅槃）呢？因為他們的聖道（ārya-mārga，通往解脫的道路）還沒有純熟，不容易讓它在現在顯現，而且所有的隨眠（anuśaya，潛在的煩惱）不是極度微弱的。毗婆沙者這樣解釋：『因為欲界的法極難超越，他們尚且還有很多事情要做，也就是應該進一步斷除不善和無記兩種煩惱，並且應該進一步獲得第二或第三沙門果（śrāmaṇya-phala，聲聞乘修行的果位），並且應該完全超越三界（trayo dhātava，欲界、色界、無色界）的法。』住在中陰身沒有這樣的能力。 前面說上流（ūrdhvasrota，一種修行者）雜修靜慮（dhyāna，禪定）作為因，能夠前往色究竟天，應該先雜修什麼樣的靜慮？通過什麼樣的階段知道雜修成功？又因為什麼緣故雜修靜慮？頌說： 先雜修第四 成由一念雜 為受生現樂 及遮煩惱退 論說：那些想要雜修四靜慮的人，必定先雜修第四靜慮，因為第四靜慮的等持（samādhi，專注）最堪能，在各種樂行中，第四靜慮最殊勝。像這樣雜修各種靜慮的人，是阿羅漢（arhat，已證得解脫的聖者）或者是不還者（anāgāmin，不再返回欲界的聖者）。他們必定先進入第四靜慮，多念無漏（anāsrava，沒有煩惱）相續現前，從此引生多念有漏（sāsrava，有煩惱）相續，之後又多次無漏相續現前。像這樣循環往復，後後逐漸減少，乃至最後兩念無漏，緊接著引生兩念有漏現前，無間又生兩念無漏，這叫做雜修定加行成滿。此後僅僅從一念無漏引起一念有漏現前，無間又生一念無漏。
【English Translation】 English version: O Holy One, it is possible to have an upward rebirth without meaning, such as those who practice to the very peak of existence (Bhavāgra). However, Śakra-devānām-Indra (the lord of the gods, a protector deity in Buddhism) said thus: 'I have heard of a heaven called Akaniṣṭha (the highest of the form realms). If I fall from my current position, I should be reborn there.' The Vaibhāṣika (a school of Buddhist philosophers) explains it this way: 'Because he does not understand the characteristics of the Abhidharma (Buddhist philosophy), the Buddha did not prevent it in order to make him happy.' Those who have already experienced life in the Kāmadhātu (the desire realm) and those holy ones who have already been reborn from here into the Ūrdhva-dhātu (the upper realms, i.e., the form and formless realms) will certainly not practice further maturation of their faculties (indriya-paripācana) or regress. Why is it not permitted for holy ones who have experienced life in the Kāmadhātu and those reborn in the upper realms to have further maturation of their faculties or regress? Because it is certain that it will not happen. Why is it certain that it will not happen? Because after experiencing life, the faculties have become extremely mature, and they have obtained a superior basis of support. Why do some Śaikṣas (those still in training) who have not yet abandoned kāma-rāga (desire and attachment) attain parinirvāṇa (complete nirvana) in the antarā-bhava (the intermediate state between death and rebirth)? Because their ārya-mārga (noble path) is not yet pure, it is not easy to bring it into the present, and all the anuśayas (latent defilements) are not extremely weak. The Vaibhāṣikas explain it this way: 'Because the dharmas of the Kāmadhātu are extremely difficult to overcome, they still have much to do, that is, they should further abandon the two kinds of afflictions, unwholesome and neutral, and they should further attain the second or third śrāmaṇya-phala (fruits of the contemplative life), and they should completely transcend the dharmas of the trayo dhātava (three realms).' Living in the intermediate state does not have such abilities. It was previously said that an ūrdhvasrota (one who flows upwards, a type of practitioner) cultivates mixed dhyāna (meditative absorption) as a cause to go to the Akaniṣṭha heaven. What kind of dhyāna should be cultivated first? Through what stage is it known that mixed cultivation is successful? And for what reason is mixed dhyāna cultivated? The verse says: First, cultivate the fourth, accomplished by mixing one thought, for receiving birth and present pleasure, and preventing the regression of afflictions. The treatise says: Those who wish to cultivate mixed four dhyānas must first cultivate mixed fourth dhyāna, because the samādhi (concentration) of the fourth dhyāna is the most capable, and among all pleasurable practices, the fourth dhyāna is the most superior. Those who cultivate mixed dhyānas in this way are arhats (liberated beings) or anāgāmins (non-returners). They must first enter the fourth dhyāna, with many moments of anāsrava (without outflows) continuously arising, from which many moments of sāsrava (with outflows) continuously arise, and then many moments of anāsrava continuously arise again. In this way, cycling back and forth, gradually decreasing later and later, until finally two moments of anāsrava, immediately followed by two moments of sāsrava, and without interval, two moments of anāsrava arise again. This is called the complete accomplishment of the preparatory practice of mixed dhyāna. After this, only one moment of sāsrava arises from one moment of anāsrava, and without interval, one moment of anāsrava arises again.
漏。如是有漏中間剎那前後剎那無漏雜故。名雜修定根本圓成。前二剎那似無間道。第三剎那似解脫道。如是雜修第四定已。乘此勢力隨其所應亦能雜修下三靜慮。先於欲界人趣三洲如是雜修諸靜慮已。后若退失生色界中。亦能如前雜修靜慮。雜修靜慮為三種緣。一為受生。二為現樂。三為遮止起煩惱退。謂不還中諸利根者。為現法樂及生凈居。諸鈍根者。亦為遮退。彼畏退故。如是雜修令味相應等持遠故。諸阿羅漢若利根者。為現法樂。若鈍根者。亦為遮防起煩惱退。雜修靜慮為生凈居。何緣凈居處唯有五。頌曰。
由雜修五品 生有五凈居
論曰。由雜熏修第四靜慮有五品故。凈居唯五。何謂五品。謂下中上上勝上極品差別故。此中初品三心現前便得成滿。謂初無漏次起有漏後起無漏。第二品六。第三品九。第四品十二。第五品十五。如是五品雜修靜慮如其次第感五凈居。應知此中無漏勢力熏修有漏令感凈居。有餘師言。由信等五次第增上感五凈居。經說不還有名身證。依何勝德立身證名。頌曰。
得滅定不還 轉名為身證
論曰。有滅定得名得滅定。即不還者若於身中有滅定得轉名身證。謂不還者由身證得似涅槃法故名身證。如何說彼但名身證。以心無故。依身生故。理實應言。彼從
滅定起得先未得有識身寂靜。便作是思。此滅盡定最為寂靜極似涅槃。如是證得身之寂靜故名身證。由得及智現前證得身寂靜故。契經說有十八有學。何緣于中不說身證。依因無故。何謂依因。謂諸無漏三學及果依彼差別立有學故。滅定非學亦非學果。故不約成彼說有學差別。不還差別粗相如是。若細分析數成多千。其義云何。且如中般約根建立便成三種。下中上根有差別故。約地建立則成四種。往初定等有差別故。約種性建立則成六種。退法種性等有差別故。約處建立成十六種。梵眾天等處差別故。約地離染成三十六。色界具縛乃至已離第四靜慮八品染故。約處種性離染根建立總成二千五百九十二。云何如是。且於一處種性有六。一一種性約離染門差別成九。謂隨何地具縛為初乃至已離八品為后。如是六九成五十四。以十六處乘五十四成八百六十四。以根乘之覆成三倍故總成二千五百九十二。諸離下地九品染者。即說名為上地具縛。為成一一地離染數等故。如是乃至上流亦爾。總計五種積數合成一萬二千九百六十。已辯第三向果差別。次應建立第四向果。頌曰。
上界修惑中 斷初定一品 至有頂八品 皆阿羅漢向 第九無間道 名金剛喻定 盡得俱盡智 成無學應果
論曰。即不還者進
【現代漢語翻譯】 現代漢語譯本：從滅盡定中出定，之前未曾獲得有識別的身心寂靜狀態，便會這樣思考：『這滅盡定是最為寂靜的，極其類似於涅槃。』像這樣證得了身心的寂靜，所以叫做身證。由於獲得以及智慧現前證得了身心的寂靜的緣故。契經上說有十八有學（Seventeen Noble Ones in Training）。為什麼在其中沒有提到身證呢？因為沒有依據。什麼是依據呢？是指諸無漏的三學（Threefold Learning of morality, concentration and wisdom）以及果位，依據它們的差別而建立有學。滅盡定不是學，也不是學的果位，所以不依據成就滅盡定來說有學的差別。不還者（Anagami, Non-Returner）的差別，粗略的方面是這樣。如果仔細分析，數量會達到成千上萬。這是什麼意思呢？比如，就中間般涅槃者（Antaraparinirvayin, One who attains Nirvana between lives）來說，依據根器建立，便成為三種，因為下根、中根、上根有差別。依據地建立，則成為四種，因為往生於初禪天等有差別。依據種性建立，則成為六種，因為退法種性等有差別。依據處所建立，則成為十六種，因為梵眾天等處所有差別。依據地離染，則成為三十六種，因為具有煩惱束縛，乃至已經離開了第四禪天八品煩惱的緣故。依據處所、種性、離染、根器建立，總共成為二千五百九十二種。這是怎麼回事呢？比如，在一個處所，種性有六種。每一種種性依據離染的門徑差別，成為九種，即無論在哪個地，以具有煩惱束縛為開始，乃至已經離開了八品煩惱為結束。這樣，六乘以九等於五十四。以十六個處所乘以五十四，等於八百六十四。再以根器乘以它，又成為三倍，所以總共成為二千五百九十二種。那些離開了下地九品煩惱的人，就被稱為上地具有煩惱束縛者。爲了成就每一地離染的數量相等，像這樣乃至上流也是如此。總計五種積數，合成為一萬二千九百六十。已經辨析了第三向果的差別，接下來應該建立第四向果。頌詞說：
『在上界修惑中，斷初定一品， 至有頂八品，皆阿羅漢向。 第九無間道，名金剛喻定， 盡得俱盡智，成無學應果。』
論中說：即是不還者（Anagami, Non-Returner）繼續修行。
【English Translation】 English version: When arising from the Cessation Attainment (Nirodha-samapatti), having not previously attained the tranquility of the body and mind with consciousness, one would think: 'This Cessation Attainment is the most tranquil, extremely similar to Nirvana.' Having thus attained the tranquility of the body and mind, it is therefore called Body Witness (Kaya-sakshi). It is because of the attainment and the wisdom that presently witnesses the tranquility of the body and mind. The scripture says there are eighteen trainees (Seventeen Noble Ones in Training). Why is Body Witness not mentioned among them? Because there is no basis. What is the basis? It refers to the Threefold Learning of morality, concentration and wisdom (Threefold Learning of morality, concentration and wisdom) and the fruits, based on their differences that the trainees are established. Cessation Attainment is neither a learning nor a fruit of learning, so the differences of trainees are not discussed based on the achievement of Cessation Attainment. The differences of Non-Returners (Anagami, Non-Returner) are roughly like this. If analyzed carefully, the number would reach thousands. What does this mean? For example, regarding the Intermediate Nirvana attainer (Antaraparinirvayin, One who attains Nirvana between lives), based on the establishment of faculties, it becomes three types, because the inferior, intermediate, and superior faculties are different. Based on the establishment of realms, it becomes four types, because there are differences in being born in the First Dhyana heaven, etc. Based on the establishment of dispositions, it becomes six types, because there are differences in the disposition of falling back, etc. Based on the establishment of places, it becomes sixteen types, because there are differences in places such as the Brahma Assembly heaven, etc. Based on the detachment from defilements in realms, it becomes thirty-six types, because of being bound by afflictions, up to having already detached from the eight categories of afflictions in the Fourth Dhyana heaven. Based on the establishment of places, dispositions, detachment from defilements, and faculties, it totals two thousand five hundred and ninety-two types. How is this so? For example, in one place, there are six types of dispositions. Each type of disposition, based on the difference in the path of detachment from defilements, becomes nine types, that is, no matter which realm, starting with being bound by afflictions, up to ending with having already detached from the eight categories of afflictions. Thus, six multiplied by nine equals fifty-four. Multiplying fifty-four by sixteen places equals eight hundred and sixty-four. Multiplying it again by the faculties becomes three times as much, so it totals two thousand five hundred and ninety-two types. Those who have detached from the nine categories of afflictions in the lower realms are called those in the upper realms who are bound by afflictions. In order to achieve the equal number of detachments from defilements in each realm, it is like this even up to the higher streams. A total of five types of accumulated numbers combine to form twelve thousand nine hundred and sixty. The differences of the third path and fruit have already been distinguished, and next, the fourth path and fruit should be established. The verse says:
'Among the afflictions to be cultivated in the upper realms, Cutting off one category in the first dhyana, Up to eight categories in the Peak of Existence, All are directed towards Arhatship. The ninth uninterrupted path, Is called the Vajra-like Samadhi, Attaining the Exhaustion Knowledge simultaneously, One becomes a Non-Learner, worthy of offerings.'
The treatise says: That is, the Non-Returner (Anagami, Non-Returner) continues to cultivate.
斷色界及無色界修所斷惑。從斷初定一品為初。至斷有頂八品為后。應知轉名阿羅漢向。即此所說阿羅漢向中斷有頂惑第九無間道亦說名為金剛喻定。一切隨眠皆能破故。先已破故。不破一切實有能破一切功能。諸能斷惑無間道中。此定相應最為勝故。金剛喻定說有多種。謂斷有頂第九品惑無間道生。通依九地故說此定智行緣別。未至地攝有五十二。謂苦集類智緣有頂苦集各有四行相應有八。滅道法智各有四行相應有八。滅類智緣八地滅一一各有四行相應合三十二。道類智緣八地道總有四行相應有四。以治八地類智品道同類相因必總緣故。如未至攝有五十二中四靜慮應知亦爾。空處二十八。識處二十四。無所有處二十。以依無色無有法智及緣下滅滅類智故。然緣下地對治道者。以同品道互為因故。有說。此定智行緣別。未至地攝有八十種。謂道類智緣八地道亦各別有四行相。應由此於前增二十八。如未至攝有八十種中四靜慮應知亦爾。空處四十。識處三十二。無所有處二十四。復有欲令金剛喻定智行緣別。未至地攝總有一百六十四種。謂滅類智緣八地滅有別有總各四行相。應由此于初增百一十二。如未至攝百六十四中四靜慮應知亦然。空處五十二。識處三十六。無所有處二十四。若就種性根等分別。更成多種。如理應
【現代漢語翻譯】 現代漢語譯本： 斷除見所斷惑之後，接著斷除修所斷惑。從斷除初禪定的一品惑開始，到斷除有頂天（Bhava-agra，三界最高處）的八品惑為止。應當知道，這被稱為趨向阿羅漢果位的階段。也就是說，在此趨向阿羅漢果位的過程中，斷除有頂天惑的第九無間道（Anantarya-marga，無間斷地生起智慧的道路）也被稱為金剛喻定（Vajropama-samadhi，如金剛般堅固的禪定）。因為它能夠摧毀一切隨眠（Anusaya，煩惱的潛在形式），或者說，因為它已經摧毀了（部分隨眠）。它並非摧毀一切（煩惱），而是具有能夠摧毀一切（煩惱）的功能。在所有能夠斷除煩惱的無間道中，此定（金剛喻定）及其相應的心所最為殊勝。金剛喻定有多種說法，即斷除有頂天第九品惑的無間道生起。由於它通於九地（Nine grounds of existence），所以說此定的智慧、行相和所緣各不相同。 未至定（Anagamya-samadhi，未到地定）所包含的有五十二種。即苦集類智（Dharmakirti，關於苦和集的智慧）緣有頂天的苦集各有四行相（Four aspects of the Four Noble Truths）相應，共有八種。滅道法智（Dharmakirti，關於滅和道的智慧）各有四行相相應，共有八種。滅類智緣八地（Eight grounds of existence）的滅，每一地各有四行相相應，總共有三十二種。道類智緣八地的道，總共有四行相相應。因為對治八地的類智品道（Marga，道路）是同類相因，必定總緣（一切）。如同未至定包含五十二種一樣，四靜慮（Four Dhyanas，四種禪定）也應如此理解。空無邊處定（Akasanantyayatana，空無邊處定）有二十八種，識無邊處定（Vijnananantyayatana，識無邊處定）有二十四種，無所有處定（Akincanyayatana，無所有處定）有二十種。因為依靠無色界（Arupa-dhatu，沒有物質的境界），沒有法智（Dharma-jnana，對法的智慧）以及緣下地滅的滅類智（滅盡定）。然而，緣下地對治道（Marga，道路）的，是因為同品道（Marga，道路）互為因。有人說，此定（金剛喻定）的智慧、行相和所緣各不相同，未至定所包含的有八十種。即道類智緣八地的道，也各自有四行相。因此，在前述的五十二種基礎上增加了二十八種。如同未至定包含八十種一樣，四靜慮也應如此理解。空無邊處定有四十種，識無邊處定有三十二種，無所有處定有二十四種。 還有人想讓金剛喻定的智慧、行相和所緣各不相同，未至定所包含的總共有一百六十四種。即滅類智緣八地的滅，有別有總，各有四行相。因此，在最初的五十二種基礎上增加了百一十二種。如同未至定包含一百六十四種一樣，四靜慮也應如此理解。空無邊處定有五十二種，識無邊處定有三十六種，無所有處定有二十四種。如果就種性、根等進行分別，會形成更多種類，應該如理進行分析。
【English Translation】 English version: After severing the afflictions to be severed by seeing (Darśana-heya), one then severs the afflictions to be severed by cultivation (Bhāvanā-heya). It begins with severing the first grade of the first Dhyana (meditative absorption) and ends with severing the eighth grade of the Peak of Existence (Bhava-agra, the highest realm of existence in the three realms). It should be known that this is called the stage of 'heading towards Arhatship'. That is, in this process of heading towards Arhatship, the ninth immediate path (Anantarya-marga, the path of wisdom arising without interruption) that severs the afflictions of the Peak of Existence is also called the Vajropama-samadhi (diamond-like concentration). This is because it can destroy all latent tendencies (Anusaya, the latent forms of afflictions), or rather, because it has already destroyed (some latent tendencies). It does not destroy everything (afflictions), but it has the function of being able to destroy everything (afflictions). Among all the immediate paths that can sever afflictions, this concentration (Vajropama-samadhi) and its corresponding mental factors are the most excellent. There are various accounts of the Vajropama-samadhi, namely, the arising of the immediate path that severs the ninth grade of afflictions of the Peak of Existence. Because it is common to the nine grounds (Nine grounds of existence), it is said that the wisdom, aspects, and objects of this concentration are different. The Anagamya-samadhi (unreached concentration) contains fifty-two types. That is, the Dharma-jnana (wisdom of Dharma) and Kirti-jnana (wisdom of Kirti) regarding suffering and origination, each having four aspects (Four aspects of the Four Noble Truths) corresponding to the Peak of Existence, total eight types. The Dharma-jnana and Kirti-jnana regarding cessation and the path, each having four aspects corresponding, total eight types. The Kirti-jnana regarding cessation of the eight grounds, each ground having four aspects corresponding, total thirty-two types. The Kirti-jnana regarding the path of the eight grounds, in total having four aspects corresponding. Because the path of the Kirti-jnana regarding the eight grounds is of the same kind and mutually causal, it must encompass all. Just as the Anagamya-samadhi contains fifty-two types, the Four Dhyanas (Four Dhyanas, four meditative absorptions) should also be understood in the same way. The Akasanantyayatana (sphere of infinite space) has twenty-eight types, the Vijnananantyayatana (sphere of infinite consciousness) has twenty-four types, and the Akincanyayatana (sphere of nothingness) has twenty types. This is because, relying on the Arupa-dhatu (formless realm), there is no Dharma-jnana and no Kirti-jnana regarding the cessation of the lower realms. However, those that are related to the path of the lower realms are because the paths of the same kind are mutually causal. Some say that the wisdom, aspects, and objects of this concentration (Vajropama-samadhi) are different, and the Anagamya-samadhi contains eighty types. That is, the Kirti-jnana regarding the path of the eight grounds also has four aspects each. Therefore, twenty-eight types are added to the aforementioned fifty-two types. Just as the Anagamya-samadhi contains eighty types, the Four Dhyanas should also be understood in the same way. The Akasanantyayatana has forty types, the Vijnananantyayatana has thirty-two types, and the Akincanyayatana has twenty-four types. Others want the wisdom, aspects, and objects of the Vajropama-samadhi to be different, and the Anagamya-samadhi contains a total of one hundred and sixty-four types. That is, the Kirti-jnana regarding the cessation of the eight grounds, having separate and total aspects, each having four aspects. Therefore, one hundred and twelve types are added to the initial fifty-two types. Just as the Anagamya-samadhi contains one hundred and sixty-four types, the Four Dhyanas should also be understood in the same way. The Akasanantyayatana has fifty-two types, the Vijnananantyayatana has thirty-six types, and the Akincanyayatana has twenty-four types. If one distinguishes based on nature, roots, etc., more types will be formed, and one should analyze them reasonably.
思。此定既能斷有頂地第九品惑。能引此惑盡得俱行盡智令起。金剛喻定是斷惑中最後無間道所生。盡智是斷惑中最後解脫道。由此解脫道與諸漏盡得最初俱生故名盡智。如是盡智至已生時便成無學阿羅漢果。已得無學應果法故。為得別果所應修學此無有故得無學名。即此唯應作他事故。諸有染者所應供故。依此義立阿羅漢名。義準已成前來所辯四向三果皆名有學。何緣前七得有學名。為得漏盡常樂學故。學要有三。一增上戒。二增上心。三增上慧。以戒定慧為三自體。若爾異生應名有學。不爾。未如實見知諦理故。彼容后時失正學故。由此善逝再說學言。如契經中。佛告憺怕。學所應學學所應學。我唯說此名有學者。為令了知學正所學無有退失名有學者故。薄伽梵重說學言。聖者住本性。如何名有學。學意未滿故。如行者暫息。或學法得常隨逐故。學法雲何。謂有學者無漏有為法。無學法雲何。謂無學者無漏有為法。云何涅槃不名為學。無學異生亦成就故此復何緣不名無學。有學異生亦成就故。如是有學及無學者。總成八聖補特伽羅。行向住果各有四故。謂為證得預流果向乃至所證阿羅漢果名雖有八事唯有五。謂住四果及初果向。以後三果向不離前果故。此依漸次得果者說。若倍離欲全離欲者住見道中名為一來不還
【現代漢語翻譯】 現代漢語譯本 思（Samjna，想）。此定（Samadhi，禪定）既能斷有頂地（Bhavagra-bhumi，三界九地之頂）第九品惑（Klesha，煩惱）。能引導此惑完全斷盡，使俱行盡智（Ksayajnana，知諸漏已盡之智）生起。金剛喻定（Vajropamasamadhi，如金剛般堅固的禪定）是斷惑中最後無間道（Anantarya-marga，無間斷除煩惱之道）所生。盡智是斷惑中最後解脫道（Vimukti-marga，解脫煩惱之道）。由此解脫道與諸漏盡（Asravaksaya，斷盡煩惱）同時生起，故名盡智。如此盡智一旦生起，便成就無學阿羅漢果（Arhat，斷盡煩惱，不再修學的聖者）。因為已經獲得無學應果之法，爲了獲得其他果位所應修習的法已經沒有了，所以得到無學之名。即此阿羅漢唯應作利益他人的事，因為是所有具有煩惱者所應供養的。依據此義，建立阿羅漢之名。依此推論，先前所說的四向三果（Srota-apatti-pratipannaka, Sakrdagami-pratipannaka, Anagami-pratipannaka, Arhat-pratipannaka, Srota-apatti-phala, Sakrdagami-phala, Anagami-phala，預流向、一來向、不還向、阿羅漢向，預流果、一來果、不還果）都名為有學（Saiksa，還在學習的聖者）。 為何前七者得到有學之名？爲了獲得漏盡（Asravaksaya，斷盡煩惱）而常樂修學的緣故。修學要有三種：一、增上戒（Adhisila，增上的戒律），二、增上心（Adhicitta，增上的禪定），三、增上慧（Adhiprajna，增上的智慧）。以戒、定、慧為三種自體（Svalaksana，自性）。如果這樣，異生（Prthagjana，凡夫）也應該名為有學？不是的。因為他們沒有如實地見知諦理（Satya，真諦），他們也可能在之後失去正確的修學。因此，善逝（Sugata，佛陀）再次說『學』。如契經（Sutra，佛經）中，佛告憺怕（Dantapa，人名）：『學所應學，學所應學，我唯說此名為有學者。』爲了使人瞭解修學真正所應修學的，並且沒有退失的，才名為有學者。薄伽梵（Bhagavan，世尊）重複說『學』，聖者（Arya，聖人）安住于本性（Prakrti，自性），如何名為有學？因為修學的意願還沒有滿足。如同行路人暫時休息。或者修學之法恒常隨逐的緣故。修學之法是什麼？是指有學者的無漏有為法（Anasrava-samskrta-dharma，無煩惱的有為法）。無學法是什麼？是指無學者的無漏有為法。什麼是涅槃（Nirvana，寂滅）不名為學？因為無學和異生也都能成就涅槃。這又為何不名為無學？因為有學和異生也都能成就。 像這樣，有學和無學者，總共構成八聖補特伽羅（Pudgala，人）。行向和住果各有四種。爲了證得預流果向（Srota-apatti-pratipannaka，入流果向）乃至所證得的阿羅漢果（Arhat-phala，阿羅漢果），名雖有八種，事唯有五種。即安住於四果（Srota-apatti-phala, Sakrdagami-phala, Anagami-phala, Arhat-phala，預流果、一來果、不還果、阿羅漢果）以及初果向（Srota-apatti-pratipannaka，入流果向）。因為后三果向（Sakrdagami-pratipannaka, Anagami-pratipannaka, Arhat-pratipannaka，一來果向、不還果向、阿羅漢果向）不離前面的果位。這是依據漸次獲得果位的人所說。如果倍離欲（viraga，離欲）或全離欲的人，安住在見道（Darsana-marga，見真理之道）中，名為一來（Sakrdagamin，一來果）或不還（Anagamin，不還果）。
【English Translation】 English version Samjna (思, Thought). This Samadhi (定, Concentration) can sever the ninth level of delusion (Klesha, 惑) in Bhavagra-bhumi (有頂地, the peak of existence). It can lead to the complete eradication of this delusion, causing the arising of Ksayajnana (盡智, the knowledge of the exhaustion of defilements) that accompanies it. Vajropamasamadhi (金剛喻定, Diamond-like Samadhi) is produced by the last Anantarya-marga (無間道, path of immediate consequence) in severing delusions. Ksayajnana (盡智, Exhaustion Knowledge) is the last Vimukti-marga (解脫道, path of liberation) in severing delusions. Because this path of liberation arises simultaneously with the exhaustion of all outflows (Asravaksaya, 諸漏盡), it is called Ksayajnana. When this Ksayajnana arises, it results in the attainment of the Arhat (阿羅漢) fruit of No-More-Learning (無學). Because one has already attained the Dharma (法) of the fruit of No-More-Learning, there is no further learning required to attain other fruits, hence the name 'No-More-Learning.' This Arhat should only perform actions that benefit others, because they are worthy of offerings from all those with defilements. Based on this meaning, the name Arhat is established. By this reasoning, the previously discussed four paths and three fruits (Srota-apatti-pratipannaka, Sakrdagami-pratipannaka, Anagami-pratipannaka, Arhat-pratipannaka, Srota-apatti-phala, Sakrdagami-phala, Anagami-phala) are all called 'Learners' (Saiksa, 有學). Why are the first seven called 'Learners'? Because they constantly and joyfully learn in order to attain the exhaustion of outflows (Asravaksaya, 漏盡). There are three types of learning: first, Adhisila (增上戒, higher morality); second, Adhicitta (增上心, higher mind); and third, Adhiprajna (增上慧, higher wisdom). These three, morality, concentration, and wisdom, are the three self-natures (Svalaksana, 自體). If that's the case, should ordinary beings (Prthagjana, 異生) also be called 'Learners'? No. Because they have not truly seen and known the Truths (Satya, 諦理), and they may lose their correct learning later on. Therefore, the Sugata (善逝, the Well-Gone One, Buddha) speaks of 'learning' again. As in the Sutra (契經, scripture), the Buddha told Dantapa (憺怕, a person's name): 'Learn what should be learned, learn what should be learned; I only say that those who do this are called 'Learners'.' In order to make people understand that those who learn what should truly be learned and do not regress are called 'Learners.' The Bhagavan (薄伽梵, the Blessed One, Buddha) repeats the word 'learning.' How can a noble one (Arya, 聖者) who abides in their own nature (Prakrti, 本性) be called a 'Learner'? Because the intention of learning is not yet fulfilled, like a traveler resting temporarily. Or because the Dharma of learning constantly accompanies them. What is the Dharma of learning? It refers to the undefiled conditioned Dharma (Anasrava-samskrta-dharma, 無漏有為法) of the Learners. What is the Dharma of No-More-Learning? It refers to the undefiled conditioned Dharma of those who have No-More-Learning. Why is Nirvana (涅槃, extinction) not called 'learning'? Because both those with No-More-Learning and ordinary beings can attain it. Why is this not called 'No-More-Learning'? Because both Learners and ordinary beings can attain it. In this way, Learners and those with No-More-Learning together constitute the eight noble Pudgalas (補特伽羅, persons). There are four each for those on the path and those abiding in the fruit. In order to attain the path of Stream-entry (Srota-apatti-pratipannaka, 預流果向) up to the attained fruit of Arhat (Arhat-phala, 阿羅漢果), although there are eight names, there are only five realities. That is, abiding in the four fruits (Srota-apatti-phala, Sakrdagami-phala, Anagami-phala, Arhat-phala) and the path of Stream-entry (Srota-apatti-pratipannaka). Because the latter three paths (Sakrdagami-pratipannaka, Anagami-pratipannaka, Arhat-pratipannaka) are not separate from the previous fruits. This is said according to those who gradually attain the fruits. If those who are doubly detached (viraga, 離欲) or completely detached abide in the path of seeing (Darsana-marga, 見道), they are called Once-Returners (Sakrdagamin, 一來果) or Non-Returners (Anagamin, 不還果).
果向。非前果攝。如前所說。修道二種。有漏無漏有差別故。由何等道離何地染。頌曰。
有頂由無漏 余由二離染
論曰。唯無漏道離有頂染。非有漏道。所以者何。此上更無世俗道故。自地不能治自地故。自地煩惱所隨增故。若彼煩惱於此隨增。此必不能治彼煩惱。若此力能對治于彼。則彼於此必不隨增故。自地道不治自地。離餘八地通由二道。世出世道俱能離故。既通由二離八地染。各有幾種離系得耶。頌曰。
聖二離八修 各二離系得
論曰。諸有學聖用有漏道離下八地修斷染時。能具引生二離系得。用無漏道離彼亦然。由二種道同所作故。有餘師釋。以無漏道離彼染時。何緣證知亦生有漏離系得者。有舍無漏得煩惱不成故。謂有學聖以無漏道離彼染時。若不引生同治有漏離系得者。則以聖道具離八地。后依靜慮得轉根時。頓舍先來諸鈍聖道唯得靜慮利果聖道。上惑離系應皆不成。是則還應成彼煩惱。此證非理。所以者何。彼聖設無有漏斷得亦不成就上地煩惱。如分離有頂得轉根時及異生上生不成惑故。謂如分離有頂地染后依靜慮得轉根時。無漏斷得既已頓舍。彼地離系無有漏得。而彼地惑亦不成就。又如異生生二定等。雖舍欲界等煩惱斷得而不成就欲界等煩惱。此亦應然。故不成
【現代漢語翻譯】 現代漢語譯本 果向。不是以前的果位所包含的。如前所說，修道有兩種，有漏和無漏，因此有差別。通過什麼樣的道來脫離什麼地的染污呢？頌文說： 『有頂由無漏，余由二離染。』 論述：只有無漏道才能脫離有頂天的染污，不是有漏道。為什麼呢？因為有頂天之上沒有世俗道了。自身的地不能對治自身的地，因為自身地的煩惱會隨之增長。如果那些煩惱在這裡隨之增長，那麼這裡一定不能對治那些煩惱。如果這裡的力量能夠對治那些煩惱，那麼那些煩惱一定不會在這裡隨之增長。自身的地道不能對治自身的地。脫離其餘八地的染污，可以通過兩種道。世間道和出世間道都能脫離。既然通過兩種道都能脫離八地的染污，那麼每種道能獲得幾種離系得呢？頌文說： 『聖二離八修，各二離系得。』 論述：那些有學的聖者用有漏道脫離下八地修所斷的染污時，能夠完全引生兩種離系得。用無漏道脫離那些染污也是這樣。因為兩種道所做的事情相同。有其他論師解釋說，用無漏道脫離那些染污時，憑什麼證明也能產生有漏的離系得呢？因為捨棄無漏而獲得煩惱是不成立的。也就是說，有學的聖者用無漏道脫離那些染污時，如果不引生同樣對治的有漏離系得，那麼用聖道工具脫離八地，之後依靠靜慮獲得轉根時，一下子捨棄先前那些遲鈍的聖道，只獲得靜慮的殊勝果報聖道，上面的惑的離系應該都不成立。這樣就應該還會成就那些煩惱。這個證明是不合理的。為什麼呢？那些聖者即使沒有有漏的斷得，也不會成就上地的煩惱。如同脫離有頂地獲得轉根時，以及異生向上生不會成就惑一樣。如同脫離有頂地的染污后，依靠靜慮獲得轉根時，無漏的斷得既然已經一下子捨棄，那個地的離系沒有有漏的獲得，而那個地的惑也不會成就。又如同異生生到二禪等，雖然捨棄了欲界等的煩惱斷得，但是不會成就欲界等的煩惱。這裡也應該這樣，所以不成立。
【English Translation】 English version The result-direction is not included in the previous result. As mentioned before, there are two types of cultivation paths, with differences between defiled and undefiled. By what path does one detach from the defilements of which realm? The verse says: 'The Peak of Existence is by the undefiled, the rest by two detachments.' Treatise: Only the undefiled path can detach from the defilements of the Peak of Existence, not the defiled path. Why? Because there is no mundane path above this. One's own realm cannot cure one's own realm, because the afflictions of one's own realm increase along with it. If those afflictions increase along with it here, then this certainly cannot cure those afflictions. If this power can counteract those afflictions, then those afflictions will certainly not increase along with it here. One's own realm's path does not cure one's own realm. Detachment from the remaining eight realms is achieved through two paths. Both mundane and supramundane paths can detach. Since detachment from the eight realms is achieved through two paths, how many types of detachment-attainments does each have? The verse says: 'Saints detach from eight through two cultivations, each attains two detachments.' Treatise: When those saints who are still learning use the defiled path to detach from the defilements severed by cultivation in the lower eight realms, they can fully generate two detachment-attainments. It is the same when using the undefiled path to detach from them. Because the two paths do the same thing. Other teachers explain that when using the undefiled path to detach from those defilements, how do we know that it also generates defiled detachment-attainments? Because abandoning the undefiled and attaining afflictions is not established. That is to say, when saints who are still learning use the undefiled path to detach from those defilements, if they do not generate the defiled detachment-attainments that counteract them in the same way, then using the tools of the saintly path to detach from the eight realms, and later relying on dhyana (meditative absorption) to attain the transformation of roots, they suddenly abandon all the previous dull saintly paths and only attain the superior result of dhyana, the saintly path. The detachments from the afflictions above should all not be established. Then they should still achieve those afflictions. This proof is unreasonable. Why? Those saints, even without the defiled attainment of severance, will not achieve the afflictions of the higher realms. It is like when detaching from the Peak of Existence and attaining the transformation of roots, and when ordinary beings are born upwards, they do not achieve afflictions. It is like when detaching from the defilements of the Peak of Existence and later relying on dhyana to attain the transformation of roots, since the undefiled attainment of severance has already been suddenly abandoned, that realm's detachment does not have the defiled attainment, and that realm's afflictions will also not be achieved. Also, like when ordinary beings are born into the second dhyana etc., although they abandon the defiled attainment of severance from the desire realm etc., they do not achieve the afflictions of the desire realm etc. It should also be like this here, so it is not established.
證。既說聖者二離八修各能引生二離系得。義準。異生用有漏道唯能引起有漏斷得。並諸聖者用無漏道離見斷惑及有頂修唯能引生無漏斷得。由何地道離何地染。頌曰。
無漏未至道 能離一切地 餘八離自上 有漏離次下
論曰。諸無漏道若未至攝。能離欲界乃至有頂。靜慮中間及四靜慮三無色攝。隨其所應各能離自及上地染。不離下離已故。諸有漏道一切唯能離次下地。非自地等。自地煩惱所隨增故。勢劣故。已離故。諸依近分離下地染。如無間道皆近分攝諸解脫道亦近分耶。不爾。云何。頌曰。
近分離下染 初三后解脫 根本或近分 上地唯根本
論曰。諸道所依近分有八。謂四靜慮無色下邊。所離有九。謂欲八定。初三近分離下三染。第九解脫現在前時。或入根本或即近分。上五近分各離下染。第九解脫現在前時。必入根本非即近分。近分根本等舍根故。下三靜慮近分根本受根異故。有不能入。轉入異受少艱難故。離下染時必欣上故。若受無異必入根本。諸出世道無間解脫前既已說。緣四諦境十六行相義準自成。世道緣何作何行相。頌曰。
世無間解脫 如次緣下上 作粗苦障行 及靜妙離三
論曰。世俗無間及解脫道。如次能緣下地上地為粗苦障及靜
【現代漢語翻譯】 現代漢語譯本： 證。既然說聖者二離（兩種斷除）八修（八種修行）各自能夠引生二離系得（兩種解脫的獲得）。按照這個意思推斷，異生（凡夫）用有漏道（有煩惱的修行方法）只能引起有漏斷得（有煩惱的斷除的獲得）。並且所有聖者用無漏道（沒有煩惱的修行方法）斷除見斷惑（見道所斷的迷惑）以及有頂修（最高禪定的修行）只能引生無漏斷得（沒有煩惱的斷除的獲得）。通過哪個地的道斷除哪個地的染污？頌說： 『無漏未至道，能離一切地，餘八離自上，有漏離次下。』 論曰：各種無漏道如果是未至定所攝，能夠斷除欲界乃至有頂天。靜慮中間定以及四靜慮、三無色定所攝的無漏道，根據它們各自的情況，能夠斷除自己以及以上地的染污。不能斷除下地的染污是因為已經斷除了。各種有漏道只能斷除比自己低一級的地的染污，不能斷除自己這一級以及以上的地的染污。因為自己這一級的煩惱會不斷增長，勢力弱小，並且已經斷除了。各種依靠近分離（接近解脫道的階段）斷除下地染污，比如無間道（無間斷除煩惱的道）都屬於近分攝（屬於近分的範圍），那麼各種解脫道也屬於近分嗎？不是這樣的。那是怎樣的呢？頌說： 『近分離下染，初三后解脫，根本或近分，上地唯根本。』 論曰：各種道所依靠的近分有八種，指的是四靜慮無色界的下邊。所要斷除的有九種，指的是欲界和八定。最初的三個近分離斷除下面三個的染污。第九個解脫道現在前的時候，或者進入根本定，或者就在近分定。上面的五個近分各自斷除下面的染污。第九個解脫道現在前的時候，必定進入根本定，而不是在近分定。因為近分和根本定的舍根（舍受）不同。下面的三個靜慮的近分和根本定的受根（感受）不同，所以不能進入。轉入不同的感受有些困難。斷除下面的染污的時候必定欣求上面的境界。如果感受沒有不同，必定進入根本定。各種出世間的道，無間道和解脫道前面已經說過了。緣四諦境（以四聖諦為對像），十六行相（十六種觀行）按照意思自然成立。世間的道緣什麼，做什麼樣的行相呢？頌說： 『世無間解脫，如次緣下上，作粗苦障行，及靜妙離三。』 論曰：世俗的無間道和解脫道，按照順序能夠緣下面的地和上面的地，做粗、苦、障的觀行，以及靜、妙、離的三種觀行。
【English Translation】 English version: Proof. Since it is said that the two separations (two kinds of severance) and eight cultivations (eight kinds of practice) of the noble ones can each generate the attainment of two separations. According to this meaning, ordinary beings using defiled paths (practices with afflictions) can only cause the attainment of defiled severance (the attainment of severance with afflictions). Furthermore, all noble ones using undefiled paths (practices without afflictions) to sever afflictions to be severed by the path of seeing (afflictions severed by the path of seeing) and the cultivation of the peak of existence (the practice of the highest meditation) can only generate the attainment of undefiled severance (the attainment of severance without afflictions). Through which ground's path is which ground's defilement severed? The verse says: 'The undefiled path of the unreleased state can sever all grounds; the remaining eight sever from themselves upwards; the defiled severs the next lower.' Treatise says: All undefiled paths, if included in the unreleased state, can sever the desire realm up to the peak of existence. The intermediate meditation of absorption and the four absorptions, and the three formless absorptions, each can sever their own and higher grounds' defilements, as appropriate. They cannot sever lower grounds because they have already been severed. All defiled paths can only sever the ground immediately below themselves, not their own or higher grounds, because the afflictions of their own ground constantly increase, their power is weak, and they have already been severed. All those who rely on the proximity of separation to sever lower ground defilements, such as the path of immediate succession (the path of immediately severing afflictions), all belong to the category of proximity of separation (belong to the scope of proximity of separation), so do all paths of liberation also belong to the proximity of separation? It is not so. How is it then? The verse says: 'The proximity of separation severs lower defilements; the first three and the last liberation; the fundamental or the proximity of separation; the higher grounds are only fundamental.' Treatise says: The proximity of separation on which the paths rely has eight kinds, referring to the lower sides of the four absorptions and the formless realm. There are nine things to be severed, referring to the desire realm and the eight absorptions. The first three proximities of separation sever the defilements of the three below. When the ninth path of liberation manifests, it either enters the fundamental absorption or remains in the proximity of separation. The upper five proximities of separation each sever the lower defilements. When the ninth path of liberation manifests, it must enter the fundamental absorption and not remain in the proximity of separation, because the feeling of equanimity (舍根) of the proximity of separation and the fundamental absorption are different. The feeling of the three lower absorptions are different in the proximity of separation and the fundamental absorption, so they cannot enter. It is somewhat difficult to transition into different feelings. When severing lower defilements, one must rejoice in the higher realms. If the feelings are not different, one must enter the fundamental absorption. The paths of transcendence, the paths of immediate succession and liberation, have already been discussed earlier. Taking the four noble truths as objects, the sixteen aspects of practice (十六行相) naturally arise according to the meaning. What do worldly paths take as objects, and what aspects do they practice? The verse says: 'Worldly immediate succession and liberation, in order, take lower and higher as objects, practicing the aspects of coarse, suffering, and obstruction, and the three of tranquility, subtlety, and detachment.' Treatise says: Worldly paths of immediate succession and liberation, in order, can take lower and higher grounds as objects, practicing the aspects of coarse, suffering, and obstruction, and the three aspects of tranquility, subtlety, and detachment.
妙離。謂諸無間道緣自次下地諸有漏法作粗苦等三行相中隨一行相。若諸解脫道緣彼次上地諸有漏法作靜妙等三行相中隨一行相。非寂靜故說名為粗。由大劬勞方能越故。非美妙故。說名為苦。由多粗重能違害故。非出離故。說名為障。由此能礙越自地故。如獄厚壁能障出離。靜妙離三翻此應釋。傍論已了。應辯本義。盡智無間有何智生。頌曰。
不動盡智后 必起無生智 余盡或正見 此應果皆有
論曰。不動種性諸阿羅漢。盡智無間起無生智。非更有盡智無學正見生。除不動法余阿羅漢。盡智無間有盡智生。或即引生無學正見。非無生智。后容退故。前不動種性無正見生耶。有正見生而不說者。一切應果皆有此故。謂不動法無生智後有無生智起。或無學正見。前說四果是誰果耶。此四應知是沙門果。何謂沙門性。此果體是何。果位差別總有幾種。頌曰。
凈道沙門性 有為無為果 此有八十九 解脫道及滅
論曰。諸無漏道是沙門性。懷此道者名曰沙門。以能勤勞息煩惱故。如契經說。以能勤勞息除種種惡不善法。廣說乃至。故名沙門。異生不能無異究竟趣涅槃故非真沙門。有為無為是沙門果。契經說此差別有四。理實就位有八十九。皆解脫道擇滅為性。謂為永斷見所斷惑有八
【現代漢語翻譯】 現代漢語譯本：妙離（Miàolí）。指的是諸無間道（wújiàn dào，指直接證入涅槃的道路）以自身次第之下的諸有漏法（yǒu lòu fǎ，指有煩惱和業力的法）作為粗、苦等三種行相（xíngxiàng，指事物的表現形式）中的任一行相。如果諸解脫道（jiětuō dào，指脫離輪迴的道路）以自身次第之上的諸有漏法作為靜、妙等三種行相中的任一行相。因為不是寂靜的，所以稱為『粗』，因為需要極大的努力才能超越。因為不是美妙的，所以稱為『苦』，因為有許多粗重的事物能夠違害。因為不是出離的，所以稱為『障』，因此能夠阻礙超越自身所處的層次，就像監獄厚實的墻壁能夠阻礙出離。靜、妙、離三種則與此相反，應當這樣解釋。旁論已經結束，應該辨析原本的意義。盡智（jìnzhì，指斷盡煩惱的智慧）的無間道之後，會生起什麼智慧？頌文說： 『不動盡智后，必起無生智，余盡或正見，此應果皆有。』 論述說：不動種性（bù dòng zhǒngxìng，指不會退轉的根性）的阿羅漢（āluóhàn，指斷盡煩惱，達到涅槃境界的聖者），在盡智的無間道之後，會生起無生智（wú shēng zhì，指證悟不生不滅的智慧），不會再生起盡智或無學正見（wú xué zhèngjiàn，指不再需要學習的正見）。除了不動種性的阿羅漢，其他阿羅漢在盡智的無間道之後，可能會生起盡智，或者直接引發無學正見，但不會生起無生智，因為之後可能會退轉。那麼，先前不動種性的阿羅漢不會生起正見嗎？有正見生起，但沒有說出來，因為一切應果（yīng guǒ，指應該得到的果報）都包含這種情況。也就是說，不動種性的阿羅漢在無生智之後，可能會生起無生智，或者無學正見。前面所說的四果（sì guǒ，指聲聞乘的四種果位：須陀洹、斯陀含、阿那含、阿羅漢）是誰的果位呢？這四果應該知道是沙門果（shāmén guǒ，指修行者的果位）。什麼是沙門性（shāmén xìng，指修行者的本質）？這果位的本體是什麼？果位的差別總共有幾種？頌文說： 『凈道沙門性，有為無為果，此有八十九，解脫道及滅。』 論述說：諸無漏道（zhū wú lòu dào，指沒有煩惱的道路）是沙門性，懷有這種道路的人被稱為沙門，因為能夠勤勞地止息煩惱。正如契經所說，因為能夠勤勞地止息和消除各種惡和不善法，廣而言之，所以稱為沙門。異生（yì shēng，指凡夫）不能沒有差異地究竟趣向涅槃，所以不是真正的沙門。有為（yǒu wéi，指有生滅變化的）和無為（wú wéi，指沒有生滅變化的）是沙門果。契經說這種差別有四種。實際上就果位而言，有八十九種，都是以解脫道和擇滅（zé miè，指通過智慧選擇而達到的滅盡煩惱的狀態）為本質。也就是說，爲了永遠斷除見所斷惑（jiàn suǒ duàn huò，指通過見道才能斷除的煩惱）有八種。
【English Translation】 English version: Miaoli (妙離). It refers to the fact that the Nirvanic Path (wújiàn dào, the path that directly leads to Nirvana) takes the defiled dharmas (yǒu lòu fǎ, dharmas with afflictions and karma) of the lower realm in its sequence as any one of the three characteristics of coarseness, suffering, etc. If the Liberation Path (jiětuō dào, the path to escape from Samsara) takes the defiled dharmas of the upper realm in its sequence as any one of the three characteristics of tranquility, subtlety, etc. Because it is not tranquil, it is called 'coarse,' because it requires great effort to overcome. Because it is not beautiful, it is called 'suffering,' because many heavy things can harm it. Because it is not liberation, it is called 'obstacle,' thus it can hinder the transcendence of one's own realm, just like the thick walls of a prison can hinder liberation. Tranquility, subtlety, and detachment are the opposite of these three, and should be explained in this way. The digression is over, and the original meaning should be discerned. After the Unimpeded Path of Exhaustive Knowledge (jìnzhì, the wisdom of exhausting afflictions), what wisdom will arise? The verse says: 'After the Immovable Exhaustive Knowledge, the Wisdom of Non-Arising will surely arise; for other Exhaustive Knowledge, there may be Right View; all these should have results.' The treatise says: For Arhats (āluóhàn, saints who have exhausted afflictions and attained Nirvana) of the immovable nature (bù dòng zhǒngxìng, the nature of non-regression), the Wisdom of Non-Arising (wú shēng zhì, the wisdom of realizing non-arising and non-ceasing) will arise after the Unimpeded Path of Exhaustive Knowledge, and no more Exhaustive Knowledge or Non-Learning Right View (wú xué zhèngjiàn, right view that no longer requires learning) will arise. Except for Arhats of the immovable nature, after the Unimpeded Path of Exhaustive Knowledge, Exhaustive Knowledge may arise, or Non-Learning Right View may be directly induced, but not the Wisdom of Non-Arising, because there may be regression later. Then, will the Arhats of the immovable nature not generate Right View earlier? There is Right View arising, but it is not mentioned, because all results (yīng guǒ, results that should be obtained) include this situation. That is to say, after the Wisdom of Non-Arising, the Arhats of the immovable nature may generate the Wisdom of Non-Arising, or Non-Learning Right View. Whose fruits are the four fruits (sì guǒ, the four stages of the path in Theravada Buddhism: Srotapanna, Sakadagami, Anagami, Arhat) mentioned earlier? These four fruits should be known as the Shramana fruits (shāmén guǒ, the fruits of practitioners). What is the Shramana nature (shāmén xìng, the essence of practitioners)? What is the substance of this fruit? How many kinds of differences are there in the fruit positions in total? The verse says: 'Pure Path is the Shramana nature, conditioned and unconditioned are the fruits; there are eighty-nine of these, the Liberation Path and Cessation.' The treatise says: All the undefiled paths (zhū wú lòu dào, paths without afflictions) are the Shramana nature, and those who hold this path are called Shramanas, because they can diligently extinguish afflictions. As the sutra says, because they can diligently extinguish and eliminate all kinds of evil and unwholesome dharmas, broadly speaking, they are called Shramanas. Ordinary beings (yì shēng, ordinary people) cannot ultimately approach Nirvana without differences, so they are not true Shramanas. Conditioned (yǒu wéi, impermanent) and unconditioned (wú wéi, permanent) are the Shramana fruits. The sutra says that there are four kinds of differences. In fact, in terms of fruit positions, there are eighty-nine kinds, all of which are characterized by the Liberation Path and Cessation through Discrimination (zé miè, the state of extinguishing afflictions through wise choice). That is to say, in order to permanently cut off the afflictions to be abandoned by seeing (jiàn suǒ duàn huò, afflictions that can be cut off through the path of seeing), there are eight kinds.
無間八解脫道。及為永斷修所斷惑有八十一無間八十一解脫道。諸無間道唯沙門性。諸解脫道亦是沙門有為果體。是彼等流士用果故。一一擇滅唯是沙門無為果體。是彼離系士用果故。如是合成八十九種。若爾世尊何不具說。果雖有多而不說者。頌曰。
五因立四果 舍曾得勝道 集斷得八智 頓修十六行
論曰。若斷道位具足五因。佛于經中建立為果。言五因者。一舍曾道。謂舍先得果向道故。二得勝道。謂得果攝殊勝道故。三總集斷。謂總一得得諸斷故。四得八智。謂得四法四類智故。五能頓修十六行相。謂能頓修無常等故。於四果位皆具五因。餘位不然。故佛不說。若唯凈道是沙門性。有漏道力所得二果。如何亦是沙門果攝。頌曰。
世道所得斷 聖所得雜故 無漏得持故 亦名沙門果
論曰。以世俗道得二果時。此果非唯以世俗道所得擇滅為斷果性。兼以見道所得擇滅于中相雜總成一果。同一果道得所得故。由此契經言。云何一來果。謂斷三結薄貪瞋癡。云何不還果。謂斷五下結。又世俗道所得擇滅。無漏斷得所任持故。由此力所持退不命終故。亦得名為沙門果體。此沙門性有異名耶。亦有。云何。頌曰。
所說沙門性 亦名婆羅門 亦名為梵輪 真梵所轉故
【現代漢語翻譯】 現代漢語譯本： 無間八解脫道：指的是在斷除煩惱的過程中，緊接著無間道（Anantarya-marga）之後所獲得的八種解脫道（Vimukti-marga）。以及爲了永遠斷除修所斷惑（Bhavana-heya）而有八十一個無間道和八十一個解脫道。這些無間道只有沙門（Sramana，修行者）才能擁有。這些解脫道也是沙門的有為果體（Sasrava-phala），因為它們是那些道的等流士用果（Nisyanda-purusakara-phala）。每一個擇滅（Pratisankhya-nirodha）都只是沙門的無為果體（Anasrava-phala），因為它們是那些離系士用果（Visamyoga-purusakara-phala）。這樣合起來共有八十九種。如果這樣，世尊（Bhagavan，佛陀）為什麼不全部說出來呢？雖然果有很多種，但不全部說的原因是：
頌曰： 五因立四果，舍曾得勝道，集斷得八智，頓修十六行。
論曰：如果斷道位（Nirvanamarga）具足五種原因，佛在經中就建立它為果。所說的五種原因是指：一是舍曾道，即捨棄先前所得到的果向道（Phala-pratipatti-marga）；二是得勝道，即得到果所攝的殊勝道；三是總集斷，即總括地一次獲得諸斷；四是得八智，即得到四法智（Dharma-jnana）和四類智（Anvaya-jnana）；五是能頓修十六行相，即能立即修習無常等十六種行相。這五種原因在四果位（四沙門果）都具備，在其他位則不具備，所以佛陀沒有全部說出來。如果只有清凈道（無漏道）才是沙門性，那麼有漏道（Sasrava-marga）的力量所得到的二果（斯陀含果和阿那含果），為什麼也是沙門果所攝呢？
頌曰： 世道所得斷，聖所得雜故，無漏得持故，亦名沙門果。
論曰：當以世俗道（Lokika-marga）得到二果時，此果並非僅僅以世俗道所得到的擇滅作為斷果的性質，還兼有見道（Darsana-marga）所得到的擇滅在其中相互混合，總成為一個果，因為同一個果道得到所得的緣故。因此契經（Sutra）說：『什麼是一來果（Sakrdagami-phala）？即斷除三結（三縛）：身見（Satkayadristi）、戒禁取見（Silavrataparamarsa）和疑（Vicikitsa），使貪（Raga）、嗔（Dvesha）、癡（Moha）薄弱。』什麼是阿那含果（Anagami-phala）？即斷除五下分結（五順下分結）。又世俗道所得到的擇滅，由於無漏斷（Anasrava-nirodha）的獲得所任持的緣故，由於這種力量的保持，即使退轉也不會死亡的緣故，也可以被稱作沙門果體。這種沙門性還有其他的名稱嗎？也有。是什麼呢？
頌曰： 所說沙門性，亦名婆羅門，亦名為梵輪，真梵所轉故。
【English Translation】 English version: The eight liberations following the immediate path (Anantarya-marga): These refer to the eight types of liberation paths (Vimukti-marga) obtained immediately after the immediate path in the process of eradicating afflictions. And for the sake of permanently cutting off afflictions to be abandoned by cultivation (Bhavana-heya), there are eighty-one immediate paths and eighty-one liberation paths. These immediate paths are exclusive to Sramanas (Sramana, practitioners). These liberation paths are also the conditioned fruit body (Sasrava-phala) of Sramanas, because they are the outflowing results (Nisyanda-purusakara-phala) of those paths. Each selective cessation (Pratisankhya-nirodha) is solely the unconditioned fruit body (Anasrava-phala) of Sramanas, because they are the results of detachment (Visamyoga-purusakara-phala). Thus, there are a total of eighty-nine types. If so, why didn't the World Honored One (Bhagavan, Buddha) mention them all? Although there are many types of fruits, the reason for not mentioning them all is:
Verse: Five causes establish four fruits, abandoning the previously attained, gaining the superior path, collectively cutting off, gaining eight wisdoms, instantly cultivating sixteen aspects.
Treatise: If the stage of the path of cessation (Nirvanamarga) possesses five causes, the Buddha establishes it as a fruit in the scriptures. The five causes refer to: first, abandoning the previously attained path, which means abandoning the previously attained fruit-oriented path (Phala-pratipatti-marga); second, gaining the superior path, which means gaining the superior path included in the fruit; third, collectively cutting off, which means comprehensively obtaining all cessations at once; fourth, gaining eight wisdoms, which means gaining the four Dharma wisdoms (Dharma-jnana) and the four subsequent wisdoms (Anvaya-jnana); fifth, being able to instantly cultivate sixteen aspects, which means being able to immediately cultivate the sixteen aspects such as impermanence. These five causes are all present in the four fruit stages (the four fruits of a Sramana), but not in other stages, so the Buddha did not mention them all. If only the pure path (unconditioned path) is the nature of a Sramana, then why are the two fruits (Sakrdagami-phala and Anagami-phala) obtained by the power of the conditioned path (Sasrava-marga) also included in the fruits of a Sramana?
Verse: Cessations obtained by worldly paths, mixed with those obtained by noble paths, upheld by unconditioned attainment, are also called fruits of a Sramana.
Treatise: When the two fruits are obtained by the mundane path (Lokika-marga), this fruit is not solely the nature of cessation obtained by the mundane path as the result of cutting off, but also includes the selective cessation obtained by the path of seeing (Darsana-marga) mixed within it, collectively becoming one fruit, because the same fruit path obtains the obtained. Therefore, the Sutra says: 'What is the fruit of once-returner (Sakrdagami-phala)? It is the cutting off of the three bonds (three fetters): self-view (Satkayadristi), attachment to rites and rituals (Silavrataparamarsa), and doubt (Vicikitsa), and weakening of greed (Raga), hatred (Dvesha), and delusion (Moha).' What is the fruit of non-returner (Anagami-phala)? It is the cutting off of the five lower fetters (five lower fetters). Furthermore, the selective cessation obtained by the mundane path, because it is upheld by the attainment of unconditioned cessation (Anasrava-nirodha), and because of the maintenance of this power, even if one regresses, one will not die, it can also be called the fruit body of a Sramana. Does this nature of a Sramana have other names? Yes, it does. What are they?
Verse: The nature of a Sramana that is spoken of, is also called a Brahmin, and is also called the Brahma wheel, because it is turned by the true Brahma.
于中唯見道 說名為法輪 由速等似輪 或具輻等故
論曰。即前所說真沙門性。經亦說名婆羅門性。以能遣除諸煩惱故。即此亦說名為梵輪。是真梵王力所轉故。佛與無上梵德相應。是故世尊獨應名梵。由契經說佛亦名梵亦名寂靜亦名清涼。即於此中唯依見道。世尊有處說名法輪。如世間輪有速等相。見道似彼故名法輪。見道如何與彼相似。由速行等似彼輪故。謂見諦道速疾行故。有舍取故。降未伏故。鎮已伏故。上下轉故。具此五相似世間輪。尊者妙音作如是說。如世間輪有輻等相。八支聖道似彼名輪。謂正見正思惟正勤正念似世輪輻。正語正業正命似轂。正定似輞。故名法輪。寧知法輪唯是見道。憍陳那等見道生時。說名已轉正法輪故。云何三轉十二行相。此苦聖諦。此應遍知。此已遍知。是名三轉。即于如是一一轉時。別別發生眼智明覺。說此名曰十二行相。如是三轉十二行相諦諦皆有。然數等故。但說三轉十二行相。如說二法七處善等。由此三轉如次顯示見道修道無學道三。毗婆沙師所說如是。若爾三轉十二行相非唯見道。如何可說唯于見道立法輪名。是故唯應即此三轉十二行相所有法門名為法輪可應正理。如何三轉。三週轉故。如何具足十二行相。三週循歷四聖諦故。謂此是苦此是集此是
【現代漢語翻譯】 現代漢語譯本： 於此之中唯有見道，被稱作法輪（Dharmachakra，佛法之輪）。 因為它具有快速等同於輪子的特性，或者因為它具備輪輻等組成部分。
論曰：就是前面所說的真正的沙門（Shramana，修行者）的性質。經典中也說這是婆羅門（Brahmana，印度教祭司）的性質，因為它能夠去除各種煩惱。這也被稱為梵輪（Brahma-chakra，清凈之輪），因為它是由真正的梵天（Brahma，創造之神）的力量所轉動。佛陀與無上的梵德（Brahma-tejas，梵天的光輝）相應，因此世尊獨自應當被稱為梵。因為契經中說佛陀也被稱為梵，也被稱為寂靜，也被稱為清涼。就在這其中，唯有依靠見道，世尊在某些地方稱之為法輪。就像世間的輪子具有快速等特性一樣，見道也類似於它，所以被稱為法輪。見道如何與它相似呢？因為它具有快速執行等同於輪子的特性。也就是說，見諦之道快速執行，具有捨棄和取用的特性，降伏未被降伏的，鎮壓已被降伏的，上下運轉。具備這五種與世間輪子相似的特性。 尊者妙音這樣說：就像世間的輪子具有輪輻等組成部分一樣，八支聖道（Ashtanga-marga，八正道）也類似於它，所以被稱為輪。也就是說，正見（Samyag-drishti，正確的見解）、正思惟（Samyak-samkalpa，正確的思考）、正勤（Samyag-vyayama，正確的努力）、正念（Samyak-smriti，正確的覺知）類似於世間輪子的輪輻，正語（Samyag-vac，正確的言語）、正業（Samyak-karmanta，正確的行為）、正命（Samyag-ajiva，正確的謀生）類似於輪轂，正定（Samyak-samadhi，正確的禪定）類似於輪輞，所以被稱為法輪。怎麼知道法輪僅僅是見道呢？因為憍陳那（Kaundinya，五比丘之一）等人見道產生時，被稱為已經轉動正法輪。什麼是三轉十二行相呢？『這是苦聖諦（Dukkha Satya，苦諦），這應當遍知，這已經遍知』，這被稱為三轉。就在這樣一次又一次的轉動時，分別產生眼、智、明、覺，這被稱為十二行相。像這樣，三轉十二行相在每個諦中都存在，然而因為數量相等，所以只說三轉十二行相。就像說二法、七處善等一樣。由此，三轉依次顯示見道、修道、無學道這三者。毗婆沙師（Vaibhashika，說一切有部論師）所說是這樣的。如果這樣，三轉十二行相不僅僅是見道，怎麼能說僅僅在見道上建立法輪之名呢？所以，應該說這三轉十二行相所包含的所有法門才被稱為法輪，這才是合理的。什麼是三轉呢？因為有三週的運轉。如何具足十二行相呢？因為三週循環經歷四聖諦（Arya-satyani，四聖諦）。也就是說，『這是苦，這是集（Samudaya，集諦），這是』
【English Translation】 English version: Herein, only the Path of Seeing is seen, which is spoken of as the Dharma-wheel (Dharmachakra). Because it is similar to a wheel in speed, etc., or because it possesses spokes, etc.
Treatise says: It is the true Shramana-nature (Shramana, ascetic) mentioned earlier. The Sutras also call it the Brahmana-nature (Brahmana, priest), because it can eliminate all afflictions. This is also called the Brahma-wheel (Brahma-chakra), because it is turned by the power of the true Brahma (Brahma, creator god). The Buddha corresponds to the supreme Brahma-tejas (Brahma-tejas, Brahma's radiance), therefore the World-Honored One alone should be called Brahma. Because the Sutras say that the Buddha is also called Brahma, also called Tranquility, also called Coolness. Within this, only relying on the Path of Seeing, the World-Honored One in some places calls it the Dharma-wheel. Just as a worldly wheel has characteristics such as speed, the Path of Seeing is similar to it, therefore it is called the Dharma-wheel. How is the Path of Seeing similar to it? Because it has characteristics such as rapid movement similar to a wheel. That is to say, the Path of Seeing quickly moves, has the characteristic of abandoning and taking, subduing the unsubdued, suppressing the suppressed, and turning up and down. It possesses these five characteristics similar to a worldly wheel. Venerable Wonderful Sound says: Just as a worldly wheel has components such as spokes, the Eightfold Noble Path (Ashtanga-marga) is similar to it, therefore it is called a wheel. That is to say, Right View (Samyag-drishti), Right Thought (Samyak-samkalpa), Right Effort (Samyag-vyayama), Right Mindfulness (Samyak-smriti) are similar to the spokes of a worldly wheel, Right Speech (Samyag-vac), Right Action (Samyak-karmanta), Right Livelihood (Samyag-ajiva) are similar to the hub, Right Samadhi (Samyak-samadhi) is similar to the rim, therefore it is called the Dharma-wheel. How do we know that the Dharma-wheel is only the Path of Seeing? Because when Kaundinya (Kaundinya, one of the five bhikkhus) and others generated the Path of Seeing, it was said that the Right Dharma-wheel had already been turned. What are the Three Turnings and Twelve Aspects? 'This is the Noble Truth of Suffering (Dukkha Satya), this should be fully known, this has been fully known,' this is called the Three Turnings. In each of these turnings, the eye, wisdom, clarity, and awareness separately arise, this is called the Twelve Aspects. Like this, the Three Turnings and Twelve Aspects exist in each Truth, however, because the numbers are equal, only the Three Turnings and Twelve Aspects are spoken of. Just like saying the Two Dharmas, the Seven Good Places, etc. From this, the Three Turnings successively reveal the Path of Seeing, the Path of Cultivation, and the Path of No More Learning. This is what the Vaibhashika (Vaibhashika, Sarvastivada school philosopher) says. If so, the Three Turnings and Twelve Aspects are not only the Path of Seeing, how can it be said that the name Dharma-wheel is established only on the Path of Seeing? Therefore, it should be said that all the Dharma teachings contained in these Three Turnings and Twelve Aspects are called the Dharma-wheel, this is reasonable. What are the Three Turnings? Because there are three cycles of turning. How are the Twelve Aspects complete? Because the Four Noble Truths (Arya-satyani) are cycled through in three rounds. That is to say, 'This is suffering, this is the cause (Samudaya), this is'
滅此是道。此應遍知。此應永斷。此應作證。此應修習。此已遍知。此已永斷。此已作證。此已修習。云何名轉。由此法門往他相續令解義故。或諸聖道皆是法輪。于所化生身中轉故。於他相續見道生時。已至轉初故名已轉。何沙門果依何界得。頌曰。
三依欲后三 由上無見道 無聞無緣下 無厭及經故
論曰。前三但依欲界身得。得阿羅漢依三界身。前之二果未離欲故非依上得理且可然。第三云何非依上得。由理教故。且理云何。依上界身無見道故。非離見道已離欲者可有超證不還果義。何緣上界必無見道。且無色中無正聞故。又彼界中不緣下故。色界異生著勝定樂。又無苦受不生厭故。非無有厭能得見道。教復云何。由經說故。經言。有五補特伽羅。此處通達彼處究竟。所謂中般乃至上流。此通達言唯目見道。是證圓寂初加行故。由此見道上界定無。
說一切有部俱舍論卷第二十四 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷第二十五
尊者世親造
三藏法師玄奘奉 詔譯分別賢聖品第六之四
如前所說。不動應果。初盡智後起無生智。諸阿羅漢如預流等有差別不。亦有。云何。頌曰。
阿羅漢有六 謂退至不動
【現代漢語翻譯】 現代漢語譯本：『滅此是道』，意思是說，這是應該被遍知的道，這是應該被永遠斷除的，這是應該被作證的，這是應該被修習的。『此已遍知』，意思是說，這個道已經被遍知，已經被永遠斷除，已經被作證，已經被修習。什麼叫做『轉』呢？因為通過這種法門，能夠使其他眾生相續生起理解佛法真義的智慧。或者說，諸聖道都可以被稱作法輪，因為它們在所教化的眾生身中運轉。在其他眾生的相續中，當見道生起的時候，就已經到達了『轉』的初始階段，所以叫做『已轉』。沙門四果（Sramana fruits）是依據什麼界（Dhatu）而獲得的呢？頌文說： 『三依欲后三，由上無見道，無聞無緣下，無厭及經故。』 論中解釋說，前三個果位（預流果、一來果、不還果）只能依據欲界（Kamadhatu）的身來獲得。獲得阿羅漢果（Arhat fruit）可以依據三界（Tridhatu）的身。前兩個果位因為還沒有脫離慾望，所以不能依據上界（Higher realms）獲得，這個道理還可以理解。但是第三個果位（不還果）為什麼不能依據上界獲得呢？這是因為有道理和教證的緣故。道理是什麼呢？因為依據上界的身沒有見道（Darsanamarga）。沒有脫離見道，已經脫離慾望的人，不可能有超越證得不還果的道理。為什麼上界一定沒有見道呢？因為上界沒有聽聞正法的機會。而且，上界眾生不緣念地獄。異生（ পৃথগ্जनाः，Prthagjana，凡夫）貪著殊勝的禪定之樂。而且沒有苦受，所以不會生起厭離心。沒有厭離心就不能獲得見道。教證又是什麼呢？因為經典是這樣說的。經中說，有五種補特伽羅（Pudgala，補特伽羅，人），在此處通達真理，在彼處究竟解脫，也就是中般（Antaraparinnirvayin，中般涅槃者）乃至上流（Urdhvasrotas，上流者）。這裡所說的『通達』，指的就是見道。因為見道是證得圓寂的最初加行。因此，見道在上界是決定沒有的。 《說一切有部俱舍論》卷第二十四 大正藏第 29 冊 No. 1558 《阿毗達磨俱舍論》 《阿毗達磨俱舍論》卷第二十五 尊者世親（Vasubandhu）造 三藏法師玄奘（Xuanzang）奉詔譯《分別賢聖品》第六之四 如前面所說，不動應果（Acalanirvikalpa-arhat）是先有盡智（Ksaya-jnana）後起無生智（Anutpada-jnana）。諸阿羅漢（Arhat）像預流（Srotapanna）等一樣有差別嗎？也是有的。有什麼差別呢？頌文說： 『阿羅漢有六，謂退至不動』
【English Translation】 English version: 『Extinguishing this is the path.』 This should be fully known. This should be eternally abandoned. This should be realized. This should be cultivated. 『This is already fully known.』 This means that this path has already been fully known, has already been eternally abandoned, has already been realized, and has already been cultivated. What is meant by 『turning』? It is because through this Dharma gate, understanding of the true meaning of the Dharma can arise in the minds of other beings. Or, all the noble paths can be called the Dharma wheel because they turn within the bodies of the beings being taught. When the path of seeing (Darsanamarga) arises in the minds of other beings, it has already reached the initial stage of 『turning,』 so it is called 『already turned.』 Upon which realm (Dhatu) are the four Sramana fruits (Sramana fruits) attained? The verse says: 『The first three depend on the desire realm, the latter three because there is no path of seeing in the higher realms, no hearing, no connection with the lower, no aversion, and because of the sutras.』 The treatise explains that the first three fruits (Stream-enterer, Once-returner, Non-returner) can only be attained based on a body in the desire realm (Kamadhatu). Attaining Arhat fruit (Arhat fruit) can be based on a body in the three realms (Tridhatu). The first two fruits cannot be attained based on the higher realms (Higher realms) because they have not yet detached from desire; this reasoning is understandable. But why can't the third fruit (Non-returner) be attained based on the higher realms? This is because of both reason and scriptural proof. What is the reason? Because there is no path of seeing (Darsanamarga) based on a body in the higher realms. It is impossible for someone who has not detached from the path of seeing but has detached from desire to transcend and attain the fruit of Non-returner. Why is it certain that there is no path of seeing in the higher realms? Because there is no opportunity to hear the correct Dharma in the higher realms. Moreover, beings in the higher realms do not contemplate the lower realms. Ordinary beings ( পৃথগ্जनाः，Prthagjana, Prthagjana) are attached to the superior bliss of meditative concentration. And because there is no suffering, aversion does not arise. Without aversion, one cannot attain the path of seeing. What is the scriptural proof? It is because the sutras say so. The sutras say that there are five types of individuals (Pudgala, Pudgala, person) who understand the truth here and ultimately attain liberation there, namely, the intermediate cessation (Antaraparinnirvayin) up to the upstream goer (Urdhvasrotas). The 『understanding』 mentioned here refers to the path of seeing. Because the path of seeing is the initial practice for attaining Nirvana. Therefore, it is certain that the path of seeing does not exist in the higher realms. 《Abhidharma-kosa-sastra》Volume 24 by the Sarvastivada school Taisho Tripitaka Volume 29 No. 1558 《Abhidharma-kosa-sastra》 《Abhidharma-kosa-sastra》Volume 25 Composed by Venerable Vasubandhu (Vasubandhu) Translated under imperial order by Tripitaka Master Xuanzang (Xuanzang), Chapter 6, Part 4: Distinguishing the Worthy and the Saints As mentioned earlier, the immovable Arhat fruit (Acalanirvikalpa-arhat) arises from the knowledge of exhaustion (Ksaya-jnana) followed by the knowledge of non-arising (Anutpada-jnana). Are there differences among the Arhats (Arhat) just like there are differences among the Stream-enterers (Srotapanna)? Yes, there are. What are the differences? The verse says: 『There are six types of Arhats, namely, the declining up to the immovable.』
前五信解生 總名時解脫 后不時解脫 從前見至生
論曰。于契經中說阿羅漢由種性異故有六種。一者退法二者思法。三者護法。四安住法。五堪達法。六不動法。於此六中前之五種從先學位信解性生。即此總名時愛心解脫。恒時愛護及心解脫故。亦說名為時解脫者以要待時及解脫故。略初言故。如言酥瓶。由此待時方能入定。謂待資具無病處等勝緣合時方入定故。不動法性說名為后。即此名為不動心解脫。以無退動及心解脫故。亦說名為不時解脫。以不待時及解脫故。謂三摩地隨欲現前不待勝緣和合時故。或依暫時畢竟解脫。建立時解脫不時解脫名。容有退墮時無退墮時故。此從學位見至性生。如是所明六阿羅漢所有種性。為是先有。為後方得。不定。云何。頌曰。
有是先種性 有後練根得
論曰。退法種性必是先有。思法等五亦有後得。謂有先來是思法性。有先退法性后練根成思。乃至不動隨應當說。言退法者。謂遇少緣便退所得。非思法等。言思法者。謂懼退失恒思自害。言護法者。謂于所得喜自防護。安住法者。離勝退緣雖不自防亦能不退。離勝加行亦不增進。堪達法者。彼性堪能好修練根速達不動。不動法者。彼必無退。此六種性先學位中。初二闕恒時及尊重加行。由根有
【現代漢語翻譯】 現代漢語譯本 『前五信解生，總名時解脫，后不時解脫，從前見至生。』
論曰：在契經中說，阿羅漢由於種性的不同，有六種。一是退法（容易退失功德），二是思法（常憂慮退失功德），三是護法（善於守護功德），四是安住法（安住于所得功德），五是堪達法（有能力達到更高境界），六是不動法（不會退轉的功德）。在這六種阿羅漢中，前五種是從先前的有學位時期的信解（通過信仰和理解而證悟）的根性所生。這五種總稱為時解脫，因為他們需要經常愛護和保持解脫的心。也稱為時解脫，因為他們需要等待時機才能獲得解脫。省略了中間的詞語，就像說『酥瓶』一樣。因此，他們需要等待時機才能入定，即等待資具、無病、處所等殊勝因緣聚合時才能入定。不動法的根性被稱為后得，也稱為不動心解脫，因為他們沒有退轉和動搖，並且心已解脫。也稱為不時解脫，因為他們不需要等待時機就能獲得解脫。也就是說，他們的三摩地（禪定）可以隨心所欲地顯現，不需要等待殊勝因緣的和合。或者，可以根據暫時解脫和畢竟解脫來建立時解脫和不時解脫的名稱，因為他們可能有時會退轉，有時不會退轉。這種阿羅漢是從有學位時期的見至（通過見諦而證悟）的根性所生。像這樣說明的六種阿羅漢的所有種性，是先有的，還是後來才獲得的呢？不一定。為什麼呢？
『有是先種性，有後練根得。』
論曰：退法種性必定是先有的。思法等五種也有後天獲得的。也就是說，有些人一開始就是思法的根性，有些人一開始是退法的根性，後來通過鍛鍊根器而成為思法，乃至不動法，都應該根據情況來說明。所謂退法，是指遇到少許因緣就會退失所得的功德，而不是思法等。所謂思法，是指害怕退失功德，經常思考如何保護自己。所謂護法，是指對於所得的功德，喜歡自我防護。安住法，是指遠離容易退轉的因緣，即使不自我防護，也能不退轉。遠離殊勝的加行，也不能增進。堪達法，是指這種根性有能力好好地修習和鍛鍊根器，迅速達到不動法的境界。不動法，是指他們必定不會退轉。這六種根性在先前的有學位中，最初兩種缺乏恒常和尊重的加行，因為他們的根器有所欠缺。
【English Translation】 English version 『The first five arise from faith-understanding, collectively named liberation-by-time. The latter, liberation-not-by-time, arises from prior vision-attainment.』
Treatise says: In the sutras, it is said that Arhats have six types due to differences in their inherent nature. First, the declining Dharma (prone to losing merit), second, the contemplating Dharma (constantly worried about losing merit), third, the protecting Dharma (skilled at protecting merit), fourth, the abiding Dharma (abiding in the merit attained), fifth, the capable Dharma (capable of reaching higher states), and sixth, the non-declining Dharma (merit that does not regress). Among these six, the first five arise from the nature of faith-understanding (enlightenment through faith and understanding) in the prior stage of learning. These five are collectively called liberation-by-time, because they constantly need to cherish and maintain the mind of liberation. They are also called liberation-by-time because they need to wait for the right time to attain liberation. The middle words are omitted, just like saying 『ghee bottle.』 Therefore, they need to wait for the right time to enter samadhi (meditative concentration), that is, waiting for the convergence of excellent conditions such as resources, absence of illness, and suitable location. The nature of the non-declining Dharma is called the latter, also called the non-wavering mind liberation, because they have no regression or wavering, and the mind is liberated. It is also called liberation-not-by-time, because they do not need to wait for the right time to attain liberation. That is to say, their samadhi can manifest at will, without waiting for the harmony of excellent conditions. Alternatively, the names liberation-by-time and liberation-not-by-time can be established based on temporary liberation and ultimate liberation, because they may sometimes regress and sometimes not regress. This type of Arhat arises from the nature of vision-attainment (enlightenment through seeing the truth) in the stage of learning. The six types of Arhats described in this way, are their inherent natures pre-existing, or acquired later? It is not certain. Why?
『Some are pre-existing natures, some are acquired later through training the roots.』
Treatise says: The declining Dharma nature must be pre-existing. The contemplating Dharma and the other five can also be acquired later. That is to say, some people initially have the nature of contemplating Dharma, and some people initially have the nature of declining Dharma, but later become contemplating Dharma through training their faculties, and so on up to the non-declining Dharma, which should be explained according to the circumstances. The so-called declining Dharma refers to those who lose their attained merit when encountering slight conditions, unlike the contemplating Dharma and others. The so-called contemplating Dharma refers to those who fear losing merit and constantly think about how to protect themselves. The so-called protecting Dharma refers to those who like to protect their attained merit. The abiding Dharma refers to those who, away from the conditions that easily lead to regression, can remain non-regressing even without self-protection. Away from excellent additional practices, they cannot advance either. The capable Dharma refers to those whose nature is capable of diligently practicing and training their faculties, quickly reaching the state of non-declining Dharma. The non-declining Dharma refers to those who will definitely not regress. These six natures in the prior stage of learning, the first two lack constant and respectful additional practices, because their faculties are deficient.
異故有差別。第三唯有恒時加行。第四唯有尊重加行。第五具二而是鈍根。第六利根具二加行。退法種性非必定退。乃至堪達非必能達。但約容有建立此名。故六阿羅漢通三界皆有。若執退者必定應退。乃至堪達必能達者。彼執欲界具足有六。色無色界中唯安住不動。彼無退失自害自防及修練根故唯有二。如是六種阿羅漢中。誰從何退。為性為果。頌曰。
四從種性退 五從果非先
論曰。不動種性必無退理。前之五種皆有退義。于中后四有從性退。退法一種無退性理。由此種性最居下故。五種皆有從果退義。雖俱有退然並非先。謂諸無學先學位中所住種性。彼從此性必無退理。學無學道所成堅故。若諸有學先凡位中所住種性。彼從此性亦無退理。世出世道所成堅故。若住此位后修練根所得思等四種種性。彼從此性容有退理。二先位中住思等性必亦無退此所得果。唯先退法有退果義。又亦無退先所得果。后所得果容有退義。是故定無退預流果。由此應果退法有三。一增進根。二退住學。三住自位而般涅槃。思法有四。三如前說。更加一種退住退性。餘三如次有五六七。應知後後一一增故。思法等四退住學位時。還住退非余。若異此者得勝種性故。應是進非退。何緣定無退先果者。以見所斷依無事故。謂有
【現代漢語翻譯】 現代漢語譯本 因為情況不同，所以有差別。第三種阿羅漢只有持續不斷的精進修行（恒時加行）。第四種阿羅漢只有受到尊重的精進修行（尊重加行）。第五種阿羅漢同時具備前兩種精進修行，但是根器遲鈍（鈍根）。第六種阿羅漢根器敏銳（利根），同時具備前兩種精進修行。會退轉的阿羅漢（退法）不一定真的會退轉，乃至堪能證達的阿羅漢也不一定真的能證達，只是就可能性而言而這樣稱呼。因此，這六種阿羅漢遍佈三界。如果認為會退轉的阿羅漢必定會退轉，乃至堪能證達的阿羅漢必定能證達，那麼他們認為欲界完全具備這六種阿羅漢。而在色界和無色界中，只有安住不動的阿羅漢（不動）。因為他們不會退失，不會自我損害，不會自我防護，也不會修習更精進的根器，所以只有兩種阿羅漢。那麼，這六種阿羅漢中，誰會從什麼方面退轉？是從種性上退轉，還是從果位上退轉？頌文說：
四從種性退 五從果非先
論述：不動種性的阿羅漢必定沒有退轉的道理。前面的五種阿羅漢都有退轉的可能性。其中，后四種阿羅漢有從種性上退轉的可能性。退法阿羅漢沒有退轉種性的道理，因為這種種性最為低下。五種阿羅漢都有從果位上退轉的可能性。雖然都有退轉的可能性，但並非先退轉。也就是說，那些無學位的阿羅漢，在學位的階段所安住的種性，他們從這種種性上必定沒有退轉的道理，因為學位和無學位所成就的道非常堅固。如果是有學位的阿羅漢，在凡夫位時所安住的種性，他們從這種種性上也沒有退轉的道理，因為世間道和出世間道所成就的道非常堅固。如果安住在這個果位之後，修習更精進的根器所得到的思法等四種種性，他們從這種種性上可能有退轉的道理。在先前果位中所安住的思法等種性，也必定不會退轉這種所得到的果位。只有先前的退法阿羅漢有退轉果位的可能性。而且也不會退轉先前所得到的果位，只有後來所得到的果位可能有退轉的可能性。因此，必定沒有退轉預流果的情況。由此，應果退法阿羅漢有三種情況：一是增進根器，二是退住于學地，三是安住于自己的果位而般涅槃。思法阿羅漢有四種情況，前三種如前所述，再加上一種退住于退性。其餘三種阿羅漢依次有五種、六種、七種情況，應該知道是後後依次增加。思法等四種阿羅漢退住于學位時，還是安住于退性，而不是其他的果位。如果不是這樣，因為得到了更殊勝的種性，應該是進步而不是退步。為什麼必定沒有退轉先前果位的情況呢？因為見所斷的煩惱沒有再次發生。
【English Translation】 English version Differences arise due to varying circumstances. The third type of Arhat possesses only constant diligent practice (恒時加行, héngshí jiāxíng - constant diligent practice). The fourth type possesses only respected diligent practice (尊重加行, zūnzhòng jiāxíng - respected diligent practice). The fifth type possesses both of the preceding diligent practices but has dull faculties (鈍根, dùngēn - dull faculties). The sixth type has sharp faculties (利根, lìgēn - sharp faculties) and possesses both diligent practices. An Arhat of the declining type (退法, tuìfǎ - declining Dharma) does not necessarily decline, and one capable of attaining (堪達, kāndá - capable of attaining) does not necessarily attain. This designation is merely based on potential. Therefore, these six types of Arhat exist throughout the Three Realms. If one insists that a declining Arhat must inevitably decline, and that one capable of attaining must inevitably attain, then they believe that the Desire Realm fully possesses these six types. In the Form Realm and Formless Realm, only the non-retrogressing (不動, bùdòng - immovable) Arhats reside. Because they do not regress, do not harm themselves, do not protect themselves, and do not cultivate more advanced faculties, there are only two types. Among these six types of Arhat, who retrogresses from what, and is it from their nature or their fruit? The verse states:
Four retrogress from nature, Five retrogress from fruit, but not prior.
Commentary: There is no reason for a non-retrogressing nature to retrogress. The preceding five types all have the potential to retrogress. Among them, the latter four have the potential to retrogress from their nature. The declining Dharma Arhat has no reason to retrogress from their nature, because this nature is the lowest. All five types have the potential to retrogress from their fruit. Although all have the potential to retrogress, it is not prior. That is to say, those Arhats of the No-More-Learning stage, the nature in which they resided during the Learning stage, there is no reason for them to retrogress from this nature, because the path achieved in the Learning and No-More-Learning stages is very firm. If they are Arhats of the Learning stage, the nature in which they resided during the ordinary stage, there is also no reason for them to retrogress from this nature, because the path achieved in the mundane and supramundane paths is very firm. If, after residing in this stage, they cultivate more advanced faculties and attain the four natures such as Thought-Dharma, they may retrogress from this nature. The Thought-Dharma nature residing in the prior stage will also certainly not retrogress from the fruit attained. Only the prior declining Dharma Arhat has the potential to retrogress from the fruit. Moreover, they will not retrogress from the fruit attained previously; only the fruit attained later may have the potential to retrogress. Therefore, there is definitely no case of retrogressing from the Stream-Enterer fruit. Hence, there are three cases of the Once-Returning fruit declining Dharma Arhat: first, advancing faculties; second, retrogressing and residing in the Learning stage; and third, residing in their own stage and entering Nirvana. There are four cases for the Thought-Dharma Arhat, the first three are as mentioned before, plus one case of retrogressing and residing in the declining nature. The remaining three Arhats have five, six, and seven cases respectively, it should be known that they increase one by one successively. When the Thought-Dharma and other four types of Arhat retrogress and reside in the Learning stage, they still reside in the declining nature, not in other fruits. If it were otherwise, because they have attained a more superior nature, they should be advancing, not retrogressing. Why is there definitely no case of retrogressing from the prior fruit? Because the afflictions severed by seeing do not arise again.
身見依我處轉。見所斷惑此見為根。我體既無名依無事。以無事故必無退理。若爾應說此惑緣無。非此緣無諦為境故。然于諦境不如實緣。諸煩惱中誰不如是。雖皆如是而有差別。以修斷惑各有別事。即是可意不可意等於所緣境此相非無。見所斷惑計有我等。非諸諦境有我等相。以無事故。與修斷別。謂於色等所緣境中我見妄增。作者受者自在而轉。非實我性。邊執見等隨此而生。故並說為依無事惑。若修所斷貪瞋慢癡。色等境中唯起染著增背高舉不了行轉故。並說為依有事惑。又見斷惑于諦理中執我我所斷常見等。非諦中有少我等事。見斷貪等緣此而生。是故皆名依無事惑。修所斷惑於色等中謂好醜等。然色等境非無少分好醜等別。是故可名依有事惑。又見斷惑迷諦理起名依無事。修所斷惑迷粗事生名依有事。諦理真實。揩定可依。聖慧已證必無退理。事相浮偽無定可依。斷迷彼惑。有失念退。或修斷惑非審慮生。昧鈍性故。見所斷惑由審慮生。推度性故。聖不審慮于粗事中失念或生。審慮不爾。如於繩等率爾謂蛇。故修斷惑聖有退起。非由率爾可起見惑。聖若審慮便見諦理。故聖見斷定無退義。經部師說。從阿羅漢亦無退義。彼說應理。云何知然。由教理故。知何由教。經言。苾芻聖慧斷惑名為實斷。又契經言。
【現代漢語翻譯】 現代漢語譯本： 『身見』（Satkayadristi，認為五蘊和合的身體中存在『我』的錯誤見解）是依附於『我』的觀念而產生的。這種見解是『見所斷惑』（Drishti-heya，通過見道才能斷除的煩惱）的根本。既然『我』的實體並不存在，那麼這種見解就是依附於不存在的事物而產生的。因為依附於不存在的事物，所以必定沒有退失的道理。如果這樣說，那麼應該說這種迷惑是緣于『無』（不存在的事物）而產生的。但並非如此，因為這種迷惑並非以『諦』（真理）為境界。然而，在以『諦』為境界時，不如實地緣取，那麼在所有的煩惱中，誰不是這樣呢？雖然都這樣，但還是有差別的。因為修斷的迷惑各有不同的作用。也就是說，對於所緣的境界，有可意和不可意等等的分別，這種相狀並非沒有。而見所斷的迷惑，是計度有『我』等等，而諸諦的境界中並沒有『我』等等的相狀，因為沒有這樣的事物，所以與修斷的迷惑有所區別。也就是說，在色等所緣的境界中，『我見』（Atma-drishti，認為有『我』的錯誤見解）會虛妄地增長，作為作者、受者而自在地運轉，但實際上並沒有『我』的自性。『邊執見』（Antagrahadrishti，執著于斷見或常見的極端見解）等等會隨著這種『我見』而產生，所以一併被說成是依附於不存在的事物的迷惑。 如果修所斷的貪、嗔、慢、癡，在色等境界中，只會生起染著、增背、高舉、不了知等行為，所以一併被說成是依附於存在的事物的迷惑。另外，見斷的迷惑，是在諦理中執著『我』、『我所』（屬於我的事物）、斷見、常見等等，而諦理中並沒有絲毫『我』等事物，見斷的貪等緣于這些而生起，所以都稱為依附於不存在的事物的迷惑。修所斷的迷惑，在色等事物中，認為有好、丑等等，然而色等境界並非沒有少分的好、丑等差別，所以可以稱為依附於存在的事物的迷惑。另外，見斷的迷惑是迷惑于諦理而生起，所以稱為依附於不存在的事物；修所斷的迷惑是迷惑于粗顯的事物而生起，所以稱為依附於存在的事物。諦理是真實的，確定可以依靠的，聖者的智慧已經證得，必定沒有退失的道理。事物的相狀是虛浮不實的，沒有確定可以依靠的，斷除迷惑這些事物的煩惱，會有失念退失的情況。或者修斷的迷惑並非審慎思慮而生起，因為是昧鈍的性質。見所斷的迷惑是由審慎思慮而生起，因為是推度的性質。聖者不審慎思慮，在粗顯的事物中可能會失念而生起煩惱，審慎思慮就不會這樣。比如對於繩子等，倉促地認為是蛇。所以修斷的迷惑，聖者會有退失生起的情況。並非由於倉促就可以生起見惑，聖者如果審慎思慮，就會見到諦理，所以聖者的見斷惑必定沒有退失的道理。 經部師說：從阿羅漢（Arhat，已證得無學位的聖者）也沒有退失的道理。他們的說法是合理的。怎麼知道是這樣呢？由教證和理證可知。由什麼教證呢？經中說：『苾芻（Bhikshu，比丘），聖慧斷惑名為實斷。』又契經說：
【English Translation】 English version: 'Personality belief' (Satkayadristi, the false view that there is a 'self' in the aggregation of the five skandhas) arises dependent on the idea of 'I'. This view is the root of 'afflictions to be abandoned by seeing' (Drishti-heya, afflictions that can only be eliminated through the path of seeing). Since the substance of 'I' does not exist, this view arises dependent on things that do not exist. Because it depends on things that do not exist, there is certainly no reason for it to regress. If that is the case, then it should be said that this delusion arises from 'non-existence' (things that do not exist). But this is not the case, because this delusion does not take 'Truth' (reality) as its object. However, when taking 'Truth' as its object, if one does not truly grasp it, then among all the afflictions, who is not like this? Although they are all like this, there are still differences. Because the afflictions to be abandoned by cultivation each have different functions. That is to say, regarding the objects of perception, there are pleasant and unpleasant distinctions, and these characteristics are not absent. But the afflictions to be abandoned by seeing are the belief in the existence of 'I' and so on, while in the realm of the Truths, there are no characteristics of 'I' and so on, because there are no such things, so it is different from the afflictions to be abandoned by cultivation. That is to say, in the realm of objects such as form, the 'self-view' (Atma-drishti, the false view that there is a 'self') will falsely increase, operating freely as the agent and the receiver, but in reality, there is no self-nature of 'I'. 'Extreme views' (Antagrahadrishti, extreme views that cling to annihilationism or eternalism) and so on will arise along with this 'self-view', so they are collectively referred to as afflictions that depend on things that do not exist. If the greed, hatred, pride, and ignorance to be abandoned by cultivation only give rise to attachment, aversion, arrogance, and unknowing behavior in the realm of form and so on, then they are collectively referred to as afflictions that depend on things that exist. In addition, the afflictions to be abandoned by seeing are the clinging to 'I', 'mine' (things that belong to me), annihilationism, eternalism, and so on in the Truths, but there is not the slightest thing such as 'I' in the Truths, and the greed and so on to be abandoned by seeing arise from these, so they are all called afflictions that depend on things that do not exist. The afflictions to be abandoned by cultivation consider things such as form to be good or bad, but the realm of form and so on is not without some distinction of good or bad, so it can be called afflictions that depend on things that exist. In addition, the afflictions to be abandoned by seeing arise from being deluded about the Truths, so they are called dependent on things that do not exist; the afflictions to be abandoned by cultivation arise from being deluded about coarse things, so they are called dependent on things that exist. The Truths are real and can be relied upon with certainty. The wisdom of the saints has already been realized, and there is certainly no reason for it to regress. The characteristics of things are floating and unreal, and there is no certainty to rely on. Eliminating the afflictions that delude these things will lead to loss of mindfulness and regression. Or the afflictions to be abandoned by cultivation do not arise from careful consideration, because they are of a dull nature. The afflictions to be abandoned by seeing arise from careful consideration, because they are of a speculative nature. Saints who do not carefully consider may lose mindfulness and generate afflictions in coarse things, but careful consideration will not be like this. For example, regarding a rope, one hastily thinks it is a snake. Therefore, the afflictions to be abandoned by cultivation may regress and arise in saints. The afflictions to be abandoned by seeing cannot arise from haste. If saints carefully consider, they will see the Truths, so the afflictions to be abandoned by seeing in saints certainly have no reason to regress. The Sutra Master says: There is no regression from an Arhat (Arhat, a saint who has attained the state of no more learning). Their statement is reasonable. How do we know this is the case? It can be known from scriptural and logical evidence. What scriptural evidence? The Sutra says: 'Bhikshus (Bhikshu, monks), the elimination of afflictions by the holy wisdom is called true elimination.' Also, the Sutra says:
我說有學應不放逸。非阿羅漢。雖有經言佛告慶喜。我說。利養等亦障阿羅漢而不說退阿羅漢果。但說退失現法樂住。經言不動心解脫身作證。我定說無因緣從此退故。若謂有退。由經說有時愛解脫。我亦許然。但應觀察彼之所退。為應果性。為靜慮等。然彼根本靜慮等持。要待時現前故名時解脫。彼為獲得現法樂住數希現前故名為愛。有說。此定是所愛味。諸阿羅漢果性解脫恒隨逐故不應名時。更不欣求故不名愛若應果性容有退者。如何世尊但說所證現法樂住有可退理。由此證知。諸阿羅漢果性解脫必是不動。然由利等擾亂過失有于所得現法樂住退去自在。謂諸鈍根。若諸利根則無退失。故於所得現法樂住有退無退故名退不退法。如是思等如理應思。不退安住不動何別。非練根得名為不退。練根所得名為不動。此二所起殊勝等至。設遇退緣亦無退理。安住法者。但于已住諸勝德中能無退失。不能更引余勝德生。設復引生從彼可退。是不退等三種差別。然喬底迦昔在學位。於時解脫極啖味故。又鈍根故數數退失。深自厭責執刀自害。由於身命無所戀惜。臨命終時得阿羅漢便般涅槃。故喬底迦亦非退失阿羅漢果。又增十經作如是說。一法應起。謂時愛心解脫。一法應證。謂不動心解脫。若應果性名為時愛心解脫者。何故
於此增十經中再說應果。又曾無處說阿羅漢果名為應起。但說名應證。又說鈍根所攝應果名為應起。為顯何義。若為顯彼能起現前則餘利根最應能起。若為顯彼應起現前亦餘利根最所應起。故時解脫非應果性。若爾何故說時解脫應果。謂有應果根性鈍故要待時故定方現前。若與彼相違名不時解脫。阿毗達磨亦作是言。欲貪隨眠由三處起。一欲貪隨眠未斷遍知故。二順彼經法正現在前故。三于彼正起非理作意故。若謂彼據具因生說。復有何法因不具生。是名由教。如何由理。若阿羅漢有令煩惱畢竟不起治道已生。是則不應退起煩惱。若阿羅漢此道未生。未能永拔煩惱種故應非漏盡。若非漏盡寧說為應。是名由理。若爾應釋炭喻契經。如說。多聞諸聖弟子若行若住有處有時失念故生惡不善覺。此經唯說阿羅漢果。由此經言彼聖弟子心於長夜隨順遠離廣說乃至臨入涅槃。余契經中。有即說此順遠離等名應果力。又此經說。彼於一切順漏已能永吐已得清涼。由此定知。是阿羅漢。實后所說是阿羅漢。然彼乃至於行住時未善通達容有此事。謂有學者於行住時由失念故容起煩惱。后成無學則無起義。前依學位故說無失。毗婆沙師定作是說。阿羅漢果亦有退義。唯阿羅漢種性有六。為余亦有六種性耶。設有皆能修練根不。頌曰。
【現代漢語翻譯】 現代漢語譯本 在此《增十經》中再次說到『應果』（Arahatship果位的別稱）。然而，經典中從未有任何地方說阿羅漢果被稱為『應起』，只說『應證』。此外，經典中還說鈍根者所證的『應果』名為『應起』，這是爲了顯示什麼意義呢？如果說這是爲了顯示鈍根者能夠使『應果』現前，那麼利根者不是更應該能夠使『應果』現前嗎？如果說這是爲了顯示鈍根者應該使『應果』現前，那麼利根者不是最應該使『應果』現前嗎？因此，『時解脫』（在特定時間才能獲得解脫）並非『應果』的性質。如果這樣，為什麼說『時解脫』是『應果』呢？這是因為有些證得『應果』的人根性遲鈍，需要等待時機，禪定才能現前。與此相反的情況稱為『不時解脫』（隨時可以獲得解脫）。 《阿毗達磨》也這樣說：『欲貪隨眠』（對慾望的潛在執著）由三個原因生起：一是『欲貪隨眠』未被斷除和遍知；二是與『欲貪隨眠』相應的經法正在現前；三是對『欲貪隨眠』正在生起進行不如理的作意。 如果有人說這是根據所有條件都具備才能產生結果的說法，那麼還有什麼法是不需要所有條件都具備就能產生的呢？這是從教義上來說的。那麼從道理上又該如何解釋呢？如果阿羅漢已經生起了能夠使煩惱永遠不起的對治之道，那麼就不應該再退轉而生起煩惱。如果阿羅漢還沒有生起這種對治之道，未能永遠拔除煩惱的種子，那麼就不應該說是漏盡者。如果不是漏盡者，怎麼能說是『應果』呢？這是從道理上來說的。 如果這樣，應該如何解釋《炭喻契經》呢？經中說：『多聞的聖弟子，無論行走還是站立，有時因為失念而生起惡不善的覺。』這部經只說了阿羅漢果，因為經中說這位聖弟子『心於長夜隨順遠離』，乃至『臨入涅槃』。其他契經中，有直接說這種『隨順遠離』等是『應果』的力量。而且這部經還說，他對於一切隨順煩惱的事物，已經能夠永遠吐出，已經得到清涼。由此可以確定，這是阿羅漢。實際上，後面所說的是阿羅漢，然而他在行走站立時，如果沒有很好地通達，也可能發生這種情況。也就是說，有學的弟子在行走站立時，因為失念而可能生起煩惱，但成為無學之後，就不會再有生起煩惱的情況了。前面是依據有學位的角度來說的，所以說沒有過失。毗婆沙師肯定地這樣說：阿羅漢果也有退轉的情況。 只有阿羅漢的種性有六種嗎？其他人也有六種種性嗎？即使有，他們都能修練根器嗎？頌曰：
【English Translation】 English version In this 'Increased by Ten' Sutra, the 'Arahatship Result' (another name for the Arahatship fruit) is mentioned again. However, nowhere in the scriptures is it said that the Arahatship fruit is called 'should arise,' only 'should be attained.' Furthermore, the scriptures also say that the 'Arahatship Result' attained by those of dull faculties is called 'should arise.' What meaning is being conveyed by this? If it is to show that those of dull faculties can bring the 'Arahatship Result' into the present, then shouldn't those of sharp faculties be even more capable of bringing the 'Arahatship Result' into the present? If it is to show that those of dull faculties should bring the 'Arahatship Result' into the present, then shouldn't those of sharp faculties be the most likely to bring the 'Arahatship Result' into the present? Therefore, 'Liberation in Time' (liberation attained at a specific time) is not the nature of the 'Arahatship Result.' If so, why is 'Liberation in Time' said to be the 'Arahatship Result'? This is because some who attain the 'Arahatship Result' have dull faculties and need to wait for the right time for meditation to manifest. The opposite of this is called 'Non-Liberation in Time' (liberation attained at any time). The Abhidharma also says: 'Latent attachment to desire' (potential clinging to desires) arises from three causes: first, 'latent attachment to desire' has not been cut off and fully understood; second, scriptures corresponding to 'latent attachment to desire' are currently present; third, unwholesome attention is being directed towards the arising of 'latent attachment to desire.' If someone says that this is based on the idea that all conditions must be met for a result to occur, then what dharma can arise without all conditions being met? This is from the perspective of doctrine. Then how should it be explained from the perspective of reason? If an Arahat has already generated the antidote that prevents afflictions from ever arising again, then they should not regress and generate afflictions. If an Arahat has not yet generated this antidote and has not been able to permanently eradicate the seeds of affliction, then they should not be said to be free from outflows. If they are not free from outflows, how can they be said to be an 'Arahatship Result' ? This is from the perspective of reason. If so, how should the 'Charcoal Simile Sutra' be explained? The sutra says: 'Well-learned noble disciples, whether walking or standing, sometimes generate evil and unwholesome thoughts due to forgetfulness.' This sutra only speaks of the Arahatship fruit, because the sutra says that this noble disciple's 'mind is constantly turning away from' and even 'approaching Nirvana.' In other sutras, it is directly said that this 'constantly turning away from' is the power of the 'Arahatship Result.' Moreover, this sutra also says that he has been able to permanently expel everything that leads to affliction and has attained coolness. From this, it can be determined that this is an Arahat. In reality, what is said later is about an Arahat, but it is possible for this to happen if he has not fully understood while walking or standing. That is to say, a disciple who is still learning may generate afflictions due to forgetfulness while walking or standing, but after becoming a non-learner, there will be no more instances of generating afflictions. The previous statement was made from the perspective of a learner, so there is no fault. The Vibhasha masters definitively say that there are also cases of regression from the Arahatship fruit. Are there only six types of Arahats? Do others also have six types? Even if they do, can they all cultivate their faculties? The verse says:
學異生亦六 練根非見道
論曰。有學異生種性亦六。六種應果彼為先故。然見道位必無練根。此位無容起加行故。唯于信解異生位中。能修練根如無學位。如契經說。我說由斯所證四種增上心所現法樂住隨一有退。所得不動心解脫身作證。我決定說無因緣從此退。如何不動法退現法樂住。頌曰。
應知退有三 已未得受用 佛唯有最後 利中后鈍三
論曰。應知諸退總有三種。一已得退。謂退已得殊勝功德。二未得退。謂未能得殊勝功德。三受用退。謂諸已得殊勝功德不現在前。於此三中世尊唯有一受用退。以具眾德無容一時頓現前故。余不動法具有受用及未得退。亦于勝己殊勝功德猶未得故。餘五種性容具有三。亦容退失已得德故。約受用退說不動法退現法樂無相違過。無退論者作如是說。諸無漏解脫皆名不動。然別立第六不動法者。如前釋通。不應為難。諸阿羅漢既許退果。為更生不。諸住果時所不作事退時作不。不爾。何緣。頌曰。
一切從果退 必得不命終 住果所不為 慚增故不作
論曰。無從果退中間命終。退已須臾必還得故。如契經說。苾芻當知。如是多聞諸聖弟子退失正念。速復還能令所退起盡沒滅離。若謂不然。修梵行果應非安隱可委信處。又住果
【現代漢語翻譯】 現代漢語譯本 學異生亦六，練根非見道。
論曰：有學異生種性亦六，六種應果彼為先故。然見道位必無練根，此位無容起加行故。唯于信解異生位中，能修練根如無學位。如契經說：『我說由斯所證四種增上心所現法樂住隨一有退，所得不動心解脫身作證。我決定說無因緣從此退。如何不動法退現法樂住？』頌曰：
應知退有三，已未得受用，佛唯有最後，利中后鈍三。
論曰：應知諸退總有三種。一、已得退，謂退已得殊勝功德。二、未得退，謂未能得殊勝功德。三、受用退，謂諸已得殊勝功德不現在前。於此三中世尊唯有一受用退，以具眾德無容一時頓現前故。余不動法具有受用及未得退，亦于勝己殊勝功德猶未得故。餘五種性容具有三，亦容退失已得德故。約受用退說不動法退現法樂無相違過。無退論者作如是說：『諸無漏解脫皆名不動。』然別立第六不動法者，如前釋通，不應為難。諸阿羅漢既許退果，為更生不？諸住果時所不作事退時作不？不爾。何緣？頌曰：
一切從果退，必得不命終，住果所不為，慚增故不作。
論曰：無從果退中間命終，退已須臾必還得故。如契經說：『苾芻（bhiksu，比丘）當知，如是多聞諸聖弟子退失正念，速復還能令所退起盡沒滅離。』若謂不然，修梵行果應非安隱可委信處。又住果
【English Translation】 English version 'Learning different births also six, practicing roots is not the path of seeing.'
Treatise says: The nature of those with learning and different births is also six, because the six kinds of fruits should take them as the first. However, there is definitely no practicing of roots in the position of the path of seeing, because this position does not allow for the arising of additional practices. Only in the position of faith and understanding of different births can one cultivate the practice of roots, like those without learning. As the sutra says: 'I say that due to this, the four kinds of present-moment happiness abidings of heightened mind that are attained may regress, and the attained immovable mind liberation body bears witness. I definitely say that there is no cause or condition for regression from this. How can the immovable dharma regress from the present-moment happiness abiding?' The verse says:
'It should be known that there are three kinds of regression: already attained, not yet attained, and enjoyment. The Buddha only has the last, sharp, medium, and dull three.'
Treatise says: It should be known that there are three kinds of regression in general. First, regression from what has already been attained, which means regressing from the superior merits that have already been attained. Second, regression from what has not yet been attained, which means not being able to attain superior merits. Third, regression from enjoyment, which means that the superior merits that have already been attained do not manifest in the present. Among these three, the World Honored One (世尊, Shìzūn, another name for the Buddha) only has regression from enjoyment, because possessing all virtues, it is impossible for them to all manifest at once. The remaining immovable dharmas have regression from enjoyment and not yet attained, also because superior merits surpassing oneself have not yet been attained. The remaining five natures can have all three, and can also regress from the merits that have already been attained. Speaking of regression from enjoyment, there is no contradiction in saying that the immovable dharma regresses from present-moment happiness abiding. Those who argue against regression say: 'All un-outflowed (無漏, wúlòu, free from defilements) liberations are called immovable.' However, establishing a separate sixth immovable dharma is explained as before, and should not be questioned. Since all Arhats (阿羅漢, Āluóhàn, enlightened beings) are allowed to regress from the fruit, will they be reborn? Will they do things that they did not do while abiding in the fruit when they regress? If not, why? The verse says:
'All who regress from the fruit will certainly not die in between, what is not done while abiding in the fruit is not done because of increased shame.'
Treatise says: There is no dying in between regressing from the fruit, because after regressing, one must regain it in a short time. As the sutra says: 'Bhikkhus (苾芻, Bìchú, Buddhist monks), know that such learned noble disciples who lose right mindfulness quickly regain it and cause the arising, exhaustion, submergence, extinction, and separation of what has regressed.' If it is said that this is not the case, then the fruit of pure conduct should not be a safe and reliable place. Also, abiding in the fruit
位所不應為違果事業由慚增故於暫退時亦必不造。譬如壯士雖蹶不仆。如上所言。有練根得無學有學。正練根時各幾無間幾解脫道。何性攝。何所依。頌曰。
練根無學位 九無間解脫 久習故學一 無漏依人三 無學依九地 有學但依六 舍果勝果道 唯得果道故
論曰。求勝種性修練根者。無學位中轉一一性各九無間九解脫道。如得應果。所以者何。彼鈍根性由久串習非少功力可能令轉。學無學道所成堅故。有學位中轉一一性各一無間一解脫道。如得初果。上相違故。彼加行道諸位各一。如是無間及解脫道一切唯是無漏性攝。聖者必無用有漏道而轉根理。非增上故。依謂身地。此所依身唯人三洲。余無退故。此所依地無學通九。謂未至中間四定三無色。有學唯六。謂除后三。所以者何。夫轉根者。容有舍果及勝果道。所得唯果非向道故。無有學果無色地攝。故學練根但依六地。諸無學位補特伽羅。總有幾種。由何差別。頌曰。
七聲聞二佛 差別由九根
論曰。居無學位聖者有九。謂七聲聞及二覺者。退法等五不動分二。后先別故名七聲聞。獨覺大覺名二覺者。由下下等九品根異令無學聖成九差別。學無學位有七聖者。一切聖者皆此中攝。一隨信行。二隨法行。三信解。四
【現代漢語翻譯】 現代漢語譯本：如果一個人不應該做的事情，因為慚愧心的增長，即使在暫時退步的時候也一定不會去做。這就好比一個強壯的人，即使跌倒也不會趴下。就像上面所說的，有通過修習根器而獲得無學位的，也有獲得有學位的。那麼，在真正修習根器的時候，各有幾個無間道和幾個解脫道呢？它們屬於什麼性質？又以什麼為所依呢？頌文說： 『修習根器無學位，各有九個無間解脫道，因為長期串習的緣故；有學位，各有1個無間解脫道。都是無漏的性質，所依是人三洲。無學位所依九地，有學位只依六地。因為有捨棄果位和勝果位的道，所以只能得到果位。』 論述：尋求殊勝種性而修習根器的人，在無學位中，轉變每一種根性各有九個無間道和九個解脫道，就像獲得應果(Arhataphala)一樣。為什麼呢？因為他們遲鈍的根性，由於長期的串習，不是少許的功力就可以令其轉變的，因為有學道和無學道所成就的非常堅固。在有學位中，轉變每一種根性各有1個無間道和1個解脫道，就像獲得初果(Sotapanna)一樣。因為與上面所說的相反。他們的加行道(prayoga-marga)的各個階段都只有一個。像這樣，無間道和解脫道一切都是無漏的性質。聖者一定不會用有漏道(sāsrava-mārga)來轉變根器，因為這不是增上的緣故。所依指的是身體和地。他們所依的身體只有人三洲(Manushya-tridvipa)，因為其他地方沒有退步的情況。所依的地，無學位包括九地，指的是未至定(Avihata Samadhi)、中間定(Antara Samadhi)、四禪定(Chatur Dhyana)和三無色定(Tri-arupa-samapatti)。有學位只有六地，指的是除去後面的三無色定。為什麼呢？因為轉變根器的人，容許有捨棄果位和勝果位的道，所得到的只有果位，而不是向道(Marga)的緣故。沒有有學果(Saiksha-phala)是無色地所攝的，所以有學修習根器只能依靠六地。無學位的補特伽羅(Pudgala)總共有幾種？由什麼來區分？頌文說： 『七種聲聞二種佛，差別在於九種根。』 論述：處於無學位的聖者有九種，指的是七種聲聞(Shravaka)和兩種覺者(Buddha)。退法(Parinirvana-dharma)等五種和不動(Acala)兩種，因為先後不同而稱為七種聲聞。獨覺(Pratyekabuddha)和大覺(Mahabuddha)稱為兩種覺者。由於下下等九品根器的不同，使得無學聖者成就九種差別。有學位和無學位共有七種聖者。一切聖者都包含在其中。一是隨信行(Shraddhanusarin)。二是隨法行(Dharmanusarin)。三是信解(Shraddha-vimukta)。四是...
【English Translation】 English version: What one should not do, one will certainly not do even in times of temporary regression, due to the increase of shame. It is like a strong man who, even if he stumbles, will not fall. As mentioned above, there are those who attain the state of No-More-Learning (Asaiksa) through the cultivation of faculties, and those who attain the state of Learning (Saiksa). When truly cultivating the faculties, how many uninterrupted paths (Anantarya-marga) and liberation paths (Vimukti-marga) are there for each? What is their nature? And what do they rely on? The verse says: 'In the No-More-Learning stage of cultivating faculties, there are nine uninterrupted and liberation paths for each, due to long-term habituation; in the Learning stage, there is one uninterrupted and liberation path for each. They are all of the nature of non-outflow (Anasrava), and rely on the three continents of humans (Manushya-tridvipa). The No-More-Learning stage relies on the nine grounds (Bhumi), while the Learning stage relies only on the six grounds. Because there are paths of abandoning the fruit (Phala) and superior fruit, only the fruit can be attained.' Treatise: Those who seek superior nature and cultivate faculties, in the No-More-Learning stage, transforming each nature has nine uninterrupted paths and nine liberation paths, just like attaining the fruit of Arhat (Arhataphala). Why? Because their dull faculties, due to long-term habituation, cannot be transformed with little effort, because what is achieved by the paths of Learning and No-More-Learning is very firm. In the Learning stage, transforming each nature has one uninterrupted path and one liberation path, just like attaining the first fruit (Sotapanna). Because it is contrary to what was said above. Their stages of the preparatory path (prayoga-marga) each have only one. In this way, all uninterrupted and liberation paths are of the nature of non-outflow. Sages will certainly not use the path of outflow (sāsrava-mārga) to transform faculties, because this is not an increase. What is relied on refers to the body and the ground. The body they rely on is only the three continents of humans (Manushya-tridvipa), because there is no regression in other places. The ground they rely on, the No-More-Learning stage includes the nine grounds, referring to the Unreached Concentration (Avihata Samadhi), the Intermediate Concentration (Antara Samadhi), the Four Dhyanas (Chatur Dhyana), and the Three Formless Attainments (Tri-arupa-samapatti). The Learning stage only has six grounds, referring to the removal of the last three formless attainments. Why? Because those who transform faculties may abandon the fruit and the path of superior fruit, and what is obtained is only the fruit, not the path (Marga). There is no fruit of Learning (Saiksha-phala) that is included in the formless realm, so the cultivation of faculties in the Learning stage can only rely on the six grounds. How many kinds of individuals (Pudgala) are there in the No-More-Learning stage in total? What distinguishes them? The verse says: 'Seven kinds of Hearers (Shravaka) and two kinds of Buddhas (Buddha), the difference lies in the nine faculties.' Treatise: There are nine kinds of sages in the No-More-Learning stage, referring to the seven kinds of Hearers (Shravaka) and the two kinds of Awakened Ones (Buddha). The five kinds of Declining Dharma (Parinirvana-dharma) and the two kinds of Unmoving (Acala), are called the seven kinds of Hearers because of the difference in order. The Solitary Buddha (Pratyekabuddha) and the Great Buddha (Mahabuddha) are called the two kinds of Awakened Ones. Due to the difference in the nine grades of faculties, such as the lowest and the lowest, the sages of No-More-Learning achieve nine kinds of differences. There are seven kinds of sages in the Learning and No-More-Learning stages. All sages are included in them. First is the Faith-Follower (Shraddhanusarin). Second is the Dharma-Follower (Dharmanusarin). Third is the Faith-Liberated (Shraddha-vimukta). Fourth is...
見至。五身證。六慧解脫。七俱解脫。依何立七。事別有幾。頌曰。
加行根滅定 解脫故成七 此事別唯六 三道各二故
論曰。依加行異立初二種。謂依先時隨他及法于所求義修加行故。立隨信行隨法行名。依根不同立次二種。謂依鈍利信慧根增如次名為信解見至。依得滅定立身證名。由身證得滅盡定故。依解脫異立后二種。謂依唯慧離煩惱障者立慧解脫。依兼得定離解脫障者立俱解脫。此名雖七事別唯六。謂見道中有二聖者。一隨信行。二隨法行。此至修道別立二名。一信解。二見至。此至無學復立二名。謂時解脫不時解脫。應知此中一隨信行根故成三。謂下中上。性故成五。謂退法等。道故成十五。謂八忍七智。離染故成七十三。謂具縛離八地染。依身故成九。謂三洲欲天。若根性道離染依身相乘合成一億四萬七千八百二十五種。隨法行等如理應思。何等名俱及慧解脫。頌曰。
俱由得滅定 餘名慧解脫
論曰。諸阿羅漢得滅定者名俱解脫。由慧定力解脫煩惱解脫障故。所餘未得滅盡定者名慧解脫。但由慧力于煩惱障得解脫故。如世尊說。五煩惱斷不可牽引未名滿學。學無學位各由幾因于等位中獨稱為滿。頌曰。
有學名為滿 由根果定三 無學得滿名 但由根定二
【現代漢語翻譯】 見至（Dṛṣṭiprāpta，通過見道證悟真理者）。五身證（Kāya-sākṣin，以身證得者）。六慧解脫（Prajñā-vimukta，慧解脫者）。七俱解脫（Ubhayatobhāga-vimukta，俱解脫者）。依何立七？事別有幾？頌曰：
『加行根滅定，解脫故成七，此事別唯六，三道各二故。』
論曰：依加行異立初二種。謂依先時隨他及法于所求義修加行故，立隨信行（Śraddhānusārin，隨信行者）隨法行（Dharmānusārin，隨法行者）名。依根不同立次二種。謂依鈍利信慧根增如次名為信解（Śraddhāvimukta，信解者）見至（Dṛṣṭiprāpta，見至者）。依得滅定立身證名，由身證得滅盡定故。依解脫異立后二種。謂依唯慧離煩惱障者立慧解脫（Prajñā-vimukta，慧解脫者），依兼得定離解脫障者立俱解脫（Ubhayatobhāga-vimukta，俱解脫者）。此名雖七事別唯六，謂見道中有二聖者：一隨信行（Śraddhānusārin，隨信行者），二隨法行（Dharmānusārin，隨法行者）。此至修道別立二名：一信解（Śraddhāvimukta，信解者），二見至（Dṛṣṭiprāpta，見至者）。此至無學復立二名，謂時解脫（Sāmāyika-vimukta，時解脫者）不時解脫（Asāmāyika-vimukta，不時解脫者）。應知此中一隨信行根故成三，謂下中上。性故成五，謂退法等。道故成十五，謂八忍七智。離染故成七十三，謂具縛離八地染。依身故成九，謂三洲欲天。若根性道離染依身相乘合成一億四萬七千八百二十五種。隨法行等如理應思。何等名俱及慧解脫？頌曰：
『俱由得滅定，餘名慧解脫。』
論曰：諸阿羅漢得滅定者名俱解脫（Ubhayatobhāga-vimukta，俱解脫者），由慧定力解脫煩惱解脫障故。所餘未得滅盡定者名慧解脫（Prajñā-vimukta，慧解脫者），但由慧力于煩惱障得解脫故。如世尊說：五煩惱斷不可牽引未名滿學。學無學位各由幾因于等位中獨稱為滿？頌曰：
『有學名為滿，由根果定三，無學得滿名，但由根定二。』
【English Translation】 English version Dṛṣṭiprāpta (One who has attained truth through the path of seeing). Kāya-sākṣin (One who has realized through the body). Prajñā-vimukta (One liberated by wisdom). Ubhayatobhāga-vimukta (One liberated in both ways). Upon what are these seven established? How many distinct categories are there? The verse says:
'Through application, faculties, cessation, and samādhi, and liberation, the seven are formed. In this matter, there are only six distinct categories, because there are two each in the three paths.'
Treatise: Based on the difference in application, the first two are established. That is, relying on others and the Dharma at an earlier time, one cultivates application to the meaning sought, hence the names Śraddhānusārin (one who follows by faith) and Dharmānusārin (one who follows by Dharma) are established. Based on the difference in faculties, the next two are established. That is, depending on whether the faculties of faith and wisdom are dull or sharp, they are respectively called Śraddhāvimukta (one liberated by faith) and Dṛṣṭiprāpta (one who has attained truth through the path of seeing). Based on attaining cessation samādhi, the name Kāya-sākṣin (one who has realized through the body) is established, because the Kāya-sākṣin attains the cessation of feeling and perception. Based on the difference in liberation, the last two are established. That is, relying solely on wisdom to be free from the obstructions of afflictions, one is established as Prajñā-vimukta (one liberated by wisdom); relying on also attaining samādhi to be free from the obstructions of liberation, one is established as Ubhayatobhāga-vimukta (one liberated in both ways). Although these names are seven, there are only six distinct categories. That is, in the path of seeing, there are two noble ones: one is Śraddhānusārin (one who follows by faith), and the other is Dharmānusārin (one who follows by Dharma). Upon reaching the path of cultivation, two names are separately established: one is Śraddhāvimukta (one liberated by faith), and the other is Dṛṣṭiprāpta (one who has attained truth through the path of seeing). Upon reaching the state of no more learning, two names are again established, namely Sāmāyika-vimukta (one liberated in season) and Asāmāyika-vimukta (one liberated out of season). It should be known that one Śraddhānusārin (one who follows by faith) becomes three because of the faculties, namely lower, middle, and upper. Because of nature, it becomes five, namely the one who regresses from the Dharma, etc. Because of the path, it becomes fifteen, namely the eight acceptances and seven wisdoms. Because of detachment from defilement, it becomes seventy-three, namely the one bound and the one detached from the defilement of the eight grounds. Because of the body, it becomes nine, namely the three continents and the desire heavens. If the faculties, nature, path, detachment from defilement, and body are multiplied together, they form one hundred forty-seven million eight hundred twenty-five thousand eight hundred twenty-five kinds. The Dharmānusārin (one who follows by Dharma) and others should be considered accordingly. What are called Ubhayatobhāga-vimukta (one liberated in both ways) and Prajñā-vimukta (one liberated by wisdom)? The verse says:
'The Ubhayatobhāga-vimukta (one liberated in both ways) is due to attaining cessation samādhi; the remaining one is called Prajñā-vimukta (one liberated by wisdom).'
Treatise: Those Arhats who attain cessation samādhi are called Ubhayatobhāga-vimukta (one liberated in both ways), because they are liberated from the obstructions of afflictions and the obstructions of liberation by the power of wisdom and samādhi. The remaining ones who have not attained cessation samādhi are called Prajñā-vimukta (one liberated by wisdom), because they are liberated from the obstructions of afflictions solely by the power of wisdom. As the World-Honored One said: 'The severance of the five afflictions, which cannot be drawn back, is not yet called a full learner.' By how many causes are the learners and non-learners uniquely called 'full' in their respective positions? The verse says:
'The learner is called 'full' by three: faculties, fruition, and samādhi. The non-learner attains the name 'full' by only two: faculties and samādhi.'
論曰。學于學位獨得滿名。具由三因。謂根果定。有有學者但由根故亦得滿名。謂諸見至未離欲染。有有學者但由果故亦得滿名。謂信解不還未得滅盡定。有有學者由根果故亦得滿名。謂見至不還未得滅盡定。有有學者由果定故亦得滿名。謂諸信解得滅盡定。有有學者具由三故獨得滿名。謂諸見至得滅盡定。無有學者但由定故及根定故亦得滿名。諸無學者于無學位由根定二獨得滿名。無學位中無非果滿故無由果亦立滿名。有但由根亦名為滿。謂不時解脫未得滅盡定。有但由定亦名為滿。謂時解脫得滅盡定。有具由二獨名為滿。謂不時解脫已得滅盡定。廣說諸道差別無量。謂世出世見修道等。略說幾道能遍攝耶。頌曰。
應知一切道 略說唯有四 謂加行無間 解脫勝進道
論曰。加行道者。謂從此後無間道生。無間道者。謂此能斷所應斷障。解脫道者。謂已解脫所應斷障最初所生。勝進道者。謂三餘道。道義云何。謂涅槃路。乘此能往涅槃城故。或複道者。謂求所依。依此尋求涅槃果故。解脫勝進如何名道。與道類同。轉上品故。或前前力至後後故。或能趣入無餘依故。道于余處立通行名。以能通達趣涅槃故。此有幾種。依何建立。頌曰。
通行有四種 樂依本靜慮 苦依所餘地
【現代漢語翻譯】 現代漢語譯本： 論中說，在有學位（śaikṣa-bhūmi，指還在修學的階段）的人中，唯有少數人能獲得『滿』（pūrṇa，圓滿）的稱號，這完全是由於三種原因：即根（indriya，指信、精進、念、定、慧五根）、果（phala，指四沙門果）和定（samādhi，指滅盡定）。 有些修行者僅僅因為根（indriya）的緣故也能獲得『滿』的稱號，例如那些見至（dṛṣṭi-prāpta，通過見道獲得解脫者）但尚未脫離欲染（kāma-rāga）的人。 有些修行者僅僅因為果（phala）的緣故也能獲得『滿』的稱號，例如那些信解（śraddhā-vimukta，通過信仰獲得解脫者）的不還（anāgāmin，三果阿羅漢）但尚未獲得滅盡定（nirodha-samāpatti）的人。 有些修行者因為根（indriya）和果（phala）的緣故也能獲得『滿』的稱號，例如那些見至（dṛṣṭi-prāpta）的不還（anāgāmin）但尚未獲得滅盡定（nirodha-samāpatti）的人。 有些修行者因為果（phala）和定（samādhi）的緣故也能獲得『滿』的稱號，例如那些信解（śraddhā-vimukta）並已獲得滅盡定（nirodha-samāpatti）的人。 有些修行者因為根（indriya）、果（phala）和定（samādhi）三種原因都具備，才能獲得『滿』的稱號，例如那些見至（dṛṣṭi-prāpta）並已獲得滅盡定（nirodha-samāpatti）的人。 沒有修行者僅僅因為定（samādhi）或者根（indriya）和定（samādhi）的緣故就能獲得『滿』的稱號。 在無學位（aśaikṣa-bhūmi，指已經完成修學的階段）中，那些無學（arhat，阿羅漢）僅僅通過根（indriya）和定（samādhi）兩種原因才能獲得『滿』的稱號。在無學位中，沒有不是果滿（phala-pūrṇa）的，因此沒有因為果（phala）而立『滿』的稱號。 有些僅僅因為根（indriya）也能被稱為『滿』，例如那些不時解脫（asamaya-vimukta，非時解脫者）但尚未獲得滅盡定（nirodha-samāpatti）的人。 有些僅僅因為定（samādhi）也能被稱為『滿』，例如那些時解脫（samaya-vimukta，按時解脫者）並已獲得滅盡定（nirodha-samāpatti）的人。 有些同時具備根（indriya）和定（samādhi）才能被稱為『滿』，例如那些不時解脫（asamaya-vimukta）並已獲得滅盡定（nirodha-samāpatti）的人。 廣泛地說，諸道的差別有無量種，例如世間道、出世間道、見道、修道等等。簡略地說，有幾種道能夠普遍涵蓋一切道呢？頌說： 『應當知道一切道，簡略地說唯有四種，即加行道（prayoga-mārga）、無間道（ānantarya-mārga）、解脫道（vimukti-mārga）和勝進道（viśeṣa-mārga）。』 論中說，加行道（prayoga-mārga）是指從此之後無間道（ānantarya-mārga）生起之道。無間道（ānantarya-mārga）是指能夠斷除所應斷之障礙之道。解脫道（vimukti-mārga）是指已經解脫所應斷之障礙最初生起之道。勝進道（viśeṣa-mārga）是指其餘三種道。 道的意義是什麼？是指通往涅槃（nirvāṇa）的道路。乘坐此道能夠到達涅槃城。或者，道是指所尋求的依靠，依靠此道能夠尋求涅槃果。 解脫道（vimukti-mārga）和勝進道（viśeṣa-mārga）為什麼被稱為道？因為它們與道具有相同的性質，能夠轉向上品。或者因為前前道的力量能夠到達後後道。或者因為能夠趣入無餘依（anupadhiśeṣa，無餘涅槃）。 道在其他地方也被稱為通行（prasthāna），因為它能夠通達趣向涅槃。這種通行有幾種？依據什麼建立？頌說： 『通行有四種，樂通行（sukha-prasthāna）依賴於根本靜慮（mūla-dhyāna），苦通行（duḥkha-prasthāna）依賴於其餘地。』
【English Translation】 English version: The treatise states that among those in the stage of learning (śaikṣa-bhūmi), only a few attain the title of 'full' (pūrṇa), which is entirely due to three causes: namely, faculties (indriya, referring to the five faculties of faith, vigor, mindfulness, concentration, and wisdom), fruition (phala, referring to the four fruits of a Śrāmaṇa), and concentration (samādhi, referring to the cessation attainment). Some practitioners attain the title of 'full' solely because of their faculties (indriya), such as those who are vision-attainers (dṛṣṭi-prāpta, those who attain liberation through the path of seeing) but have not yet detached from desire (kāma-rāga). Some practitioners attain the title of 'full' solely because of their fruition (phala), such as those who are faith-liberated (śraddhā-vimukta, those who attain liberation through faith) non-returners (anāgāmin, third-stage Arhats) but have not yet attained the cessation attainment (nirodha-samāpatti). Some practitioners attain the title of 'full' because of both their faculties (indriya) and fruition (phala), such as those who are vision-attainers (dṛṣṭi-prāpta) non-returners (anāgāmin) but have not yet attained the cessation attainment (nirodha-samāpatti). Some practitioners attain the title of 'full' because of both their fruition (phala) and concentration (samādhi), such as those who are faith-liberated (śraddhā-vimukta) and have attained the cessation attainment (nirodha-samāpatti). Some practitioners attain the title of 'full' because they possess all three causes: faculties (indriya), fruition (phala), and concentration (samādhi), such as those who are vision-attainers (dṛṣṭi-prāpta) and have attained the cessation attainment (nirodha-samāpatti). No practitioners attain the title of 'full' solely because of concentration (samādhi) or because of both faculties (indriya) and concentration (samādhi). In the stage of no-more-learning (aśaikṣa-bhūmi), those who are no-more-learners (arhat, Arhats) attain the title of 'full' solely through the two causes of faculties (indriya) and concentration (samādhi). In the stage of no-more-learning, there is no one who is not full in fruition (phala-pūrṇa), therefore, the title of 'full' is not established based on fruition (phala). Some are called 'full' solely because of their faculties (indriya), such as those who are liberated out of season (asamaya-vimukta, those liberated not in due time) but have not yet attained the cessation attainment (nirodha-samāpatti). Some are called 'full' solely because of their concentration (samādhi), such as those who are liberated in season (samaya-vimukta, those liberated in due time) and have attained the cessation attainment (nirodha-samāpatti). Some are called 'full' because they possess both faculties (indriya) and concentration (samādhi), such as those who are liberated out of season (asamaya-vimukta) and have attained the cessation attainment (nirodha-samāpatti). Broadly speaking, the differences among the paths are countless, such as mundane paths, supramundane paths, the path of seeing, the path of cultivation, and so on. Briefly speaking, how many paths can universally encompass all paths? The verse says: 'It should be known that all paths, briefly speaking, are only four: namely, the path of application (prayoga-mārga), the path of immediate succession (ānantarya-mārga), the path of liberation (vimukti-mārga), and the path of special progression (viśeṣa-mārga).' The treatise states that the path of application (prayoga-mārga) refers to the path from which the path of immediate succession (ānantarya-mārga) arises. The path of immediate succession (ānantarya-mārga) refers to the path that can sever the obstacles that should be severed. The path of liberation (vimukti-mārga) refers to the path that initially arises having already liberated from the obstacles that should be severed. The path of special progression (viśeṣa-mārga) refers to the remaining three paths. What is the meaning of 'path'? It refers to the road to Nirvana (nirvāṇa). By taking this path, one can reach the city of Nirvana. Alternatively, 'path' refers to the support sought, and by relying on this path, one can seek the fruit of Nirvana. Why are the path of liberation (vimukti-mārga) and the path of special progression (viśeṣa-mārga) called 'paths'? Because they share the same nature as the path, and they can turn towards the superior. Or because the power of the preceding paths can reach the succeeding paths. Or because they can lead to the state of no remaining support (anupadhiśeṣa, Nirvana without remainder). The path is also called 'passage' (prasthāna) elsewhere because it can penetrate and lead to Nirvana. How many types of passages are there? Based on what are they established? The verse says: 'There are four types of passages: the pleasant passage (sukha-prasthāna) relies on the fundamental dhyana (mūla-dhyāna), and the painful passage (duḥkha-prasthāna) relies on the remaining grounds.'
遲速鈍利根
論曰。經說通行總有四種。一苦遲通行。二苦速通行。三樂遲通行。四樂速通行。道依根本四靜慮生名樂通行。以攝受支止觀平等任運轉故。道依無色未至中間名苦通行。以不攝支止觀不等艱辛轉故。謂無色定觀減止增。未至中間觀增止減。即此樂苦二通行中。鈍根名遲。利根名速。二行於境通達稽遲故名遲通。翻此名速。或遲鈍者所起通行名遲通行。速此相違。道亦名為菩提分法。此有幾種。名義云何。頌曰。
覺分三十七 謂四念住等 覺謂盡無生 順此故名分
論曰。經說覺分有三十七。謂四念住．四正斷．四神足．五根．五力．七等覺支．八聖道支。盡無生智說名為覺。隨覺者別立三菩提。一聲聞菩提。二獨覺菩提。三無上菩提。無明睡眠皆永斷故。及如實知已作已事不復作故。此二名覺。三十七法順趣菩提。是故皆名菩提分法。此三十七體各別耶。不爾。云何。頌曰。
此實事唯十 謂慧勤定信 念喜舍輕安 及戒尋為體
論曰。此覺分名雖三十七。實事唯十。即慧勤等。謂四念住慧根慧力擇法覺支正見以慧為體。四正斷精進根精進力精進覺支正精進以勤為體。四神足定根定力定覺支正定以定為體。信根信力以信為體。念根念力念覺支正念以念為體
【現代漢語翻譯】 現代漢語譯本 遲速鈍利根
論曰：經中說通行總共有四種：一是苦遲通行，二是苦速通行，三是樂遲通行，四是樂速通行。道依于根本四靜慮而生，名為樂通行，因為能攝受諸支，止觀平等，任運運轉的緣故。道依于無色界、未至定、中間定而生，名為苦通行，因為不能攝受諸支，止觀不平等，艱辛運轉的緣故。這是因為無色定中觀多於止，未至定和中間定中觀少於止。在這樂、苦兩種通行中，鈍根者名為遲，利根者名為速。兩種修行對於境界通達緩慢的，所以名為遲通，反之則名為速通。或者遲鈍者所生起的通行名為遲通行，與此相反則為速通行。道也稱為菩提分法（bodhipakkhiyadhamma，通往覺悟的要素）。這有多少種？名稱和意義是什麼？頌曰：
覺分三十七，謂四念住等。 覺謂盡無生，順此故名分。
論曰：經中說覺分有三十七種，即四念住（satipaṭṭhāna，四種專注的修行）、四正斷（sammappadhāna，四種正勤）、四神足（iddhipāda，四種成就的途徑）、五根（indriya，五種能力）、五力（bala，五種力量）、七等覺支（bojjhaṅga，七種覺悟的因素）、八聖道支（ariyo aṭṭhaṅgiko maggo，八正道）。盡智（knowledge of exhaustion）和無生智（knowledge of non-arising）被稱為覺。隨著覺悟者的不同，設立三種菩提（bodhi，覺悟）：一是聲聞菩提（sāvakabodhi，阿羅漢的覺悟），二是獨覺菩提（paccekabodhi，辟支佛的覺悟），三是無上菩提（anuttarabodhi，佛的覺悟）。因為無明睡眠都被永遠斷除，並且如實地知道已經做了應該做的事情，不再需要再做，這兩種情況都稱為覺。這三十七種法順應趣向菩提，因此都稱為菩提分法。這三十七種法的體性各自不同嗎？不是的。那是怎樣的呢？頌曰：
此實事唯十，謂慧勤定信， 念喜舍輕安，及戒尋為體。
論曰：這覺分名稱雖然有三十七種，但實際的體性只有十種，即慧、勤等。四念住、慧根、慧力、擇法覺支、正見，以慧為體。四正斷、精進根、精進力、精進覺支、正精進，以勤為體。四神足、定根、定力、定覺支、正定，以定為體。信根、信力，以信為體。念根、念力、念覺支、正念，以念為體。
【English Translation】 English version Slowness and Speed, Dullness and Sharpness of Faculties
Treatise says: The scriptures say that there are generally four kinds of progress: first, painful slow progress; second, painful fast progress; third, pleasant slow progress; fourth, pleasant fast progress. The path that relies on the four fundamental dhyanas (jhāna, meditative absorption) is called pleasant progress, because it can embrace the limbs, and because cessation and contemplation are equal, allowing it to operate effortlessly. The path that relies on the formless realm, the preliminary stage, and the intermediate stage is called painful progress, because it cannot embrace the limbs, and because cessation and contemplation are unequal, making it operate laboriously. This is because in the formless samadhi, contemplation is more than cessation, while in the preliminary and intermediate stages, contemplation is less than cessation. Within these two kinds of progress, pleasant and painful, those with dull faculties are called slow, and those with sharp faculties are called fast. The two practices that are slow to penetrate the object are called slow progress, and the opposite is called fast. Or, the progress that arises from the slow and dull is called slow progress, and the opposite is called fast progress. The path is also called bodhipakkhiyadhamma (factors conducive to enlightenment). How many kinds are there? What are their names and meanings? The verse says:
The factors of enlightenment are thirty-seven, namely the four foundations of mindfulness, etc. 『Enlightenment』 means exhaustion and non-arising; conforming to this is why they are called 『factors』.
Treatise says: The scriptures say that there are thirty-seven factors of enlightenment, namely the four satipaṭṭhānas (foundations of mindfulness), the four sammappadhānas (right exertions), the four iddhipādas (bases of power), the five indriyas (faculties), the five balas (powers), the seven bojjhaṅgas (factors of enlightenment), and the ariyo aṭṭhaṅgiko maggo (Noble Eightfold Path). The knowledge of exhaustion and the knowledge of non-arising are called enlightenment. According to the difference of the enlightened ones, three kinds of bodhi (enlightenment) are established: first, sāvakabodhi (enlightenment of a disciple, Arhat); second, paccekabodhi (enlightenment of a solitary Buddha, Pratyekabuddha); third, anuttarabodhi (supreme enlightenment, Buddha). Because the sleep of ignorance is completely cut off, and because one truly knows that what should be done has been done and no longer needs to be done, both of these are called enlightenment. These thirty-seven dharmas conform to and lead towards bodhi, therefore they are all called factors of enlightenment. Are the natures of these thirty-seven different from each other? No. What is it like then? The verse says:
In reality, there are only ten things; namely wisdom, diligence, concentration, faith, Mindfulness, joy, equanimity, tranquility, as well as morality and investigation.
Treatise says: Although the names of these factors of enlightenment are thirty-seven, in reality there are only ten natures, namely wisdom, diligence, etc. The four foundations of mindfulness, the faculty of wisdom, the power of wisdom, the factor of investigation of dharmas, and right view, have wisdom as their nature. The four right exertions, the faculty of vigor, the power of vigor, the factor of vigor, and right effort, have diligence as their nature. The four bases of power, the faculty of concentration, the power of concentration, the factor of concentration, and right concentration, have concentration as their nature. The faculty of faith and the power of faith have faith as their nature. The faculty of mindfulness, the power of mindfulness, the factor of mindfulness, and right mindfulness, have mindfulness as their nature.
。喜覺支以喜為體。舍覺支以行舍為體。輕安覺支以輕安為體。正語正業正命以戒為體。正思惟以尋為體。如是覺分實事唯十。即是信等五根力上。更加喜舍輕安戒尋。毗婆沙師說。有十一。身業語業不相雜故。戒分為二。餘九同前。念住等三名無別屬。如何獨說為慧勤定。頌曰。
四念住正斷 神足隨增上 說為慧勤定 實諸加行善
論曰。四念住等三品善法體。實遍攝諸加行善。然隨同品增上善根。如次說為慧勤及定。何緣于慧立念住名。毗婆沙師作如是說。慧由念力持令住故。理實由慧令念住境。如實見者能明記故。如念住中已廣成立。何故說勤名為正斷。于正修習斷修位中此勤力能斷懈怠故。或名正勝。于正持策身語意中此最勝故。何緣于定立神足名。諸靈妙德所依止故。有餘師說。神即是定。足謂欲等。彼應覺分事有十三。增欲心故。又違經說。如契經言。吾今為汝說神足等。神謂受用種種神境分一為多。乃至廣說。足謂欲等四三摩地。此中佛說定果名神。欲等所生等持名足。何緣信等先說為根。后名為力。由此五法依下上品分先後故。又依可屈伏不可屈伏故。信等何緣次第如是。謂于因果先起信心為果修因。次起精進由精進故念住所緣。由念力持心便得定。心得定故能如實知。是故信等
【現代漢語翻譯】 現代漢語譯本 喜覺支（喜悅的覺悟支）以喜為體。舍覺支（捨棄的覺悟支）以行舍為體。輕安覺支（輕快安寧的覺悟支）以輕安為體。正語、正業、正命以戒為體。正思惟以尋為體。如此，覺悟的組成部分的真實內容只有十個，即是信等五根（信根等五種根本）力量之上，更加喜、舍、輕安、戒、尋。毗婆沙師（論師）說，有十一個，因為身業和語業不相混雜，戒分為二，其餘九個與前面相同。念住等三種名稱沒有特別的歸屬，為何單獨說為慧、勤、定？頌說：
『四念住、正斷，神足隨增上，說為慧勤定，實諸加行善。』
論曰：四念住等三種善法的本體，實際上普遍攝取了各種加行善法。然而，隨著同類增上的善根，依次說為慧、勤及定。什麼緣故對於慧建立念住的名稱？毗婆沙師這樣說，慧由唸的力量支援而得以安住。理實上是由慧使念安住于境界，如實見者能夠清楚地記住，如念住中已經廣泛成立。什麼緣故說勤名為正斷？于正修習斷除煩惱的階段中，此勤奮的力量能夠斷除懈怠的緣故。或者名為正勝，于正確地持策身語意中，此最為殊勝的緣故。什麼緣故於定立神足名？因為各種靈妙的功德所依止的緣故。有其他論師說，神就是定，足是指欲等。他們應該認為覺悟的組成部分有十三個，因為增加了欲和心。又違背了經文的說法，如契經所言：『我現在為你們說神足等。』神是指受用種種神通境界，分一為多，乃至廣說。足是指欲等四種三摩地（禪定）。此中佛說定的果報名為神，欲等所生的等持名為足。什麼緣故信等先說為根，后名為力？因為這五種法依據下品和上品而有先後順序的緣故。又依據可以被屈伏和不可被屈伏的緣故。信等什麼緣故次第如此？因為對於因果，先產生信心，爲了果而修因，其次產生精進，由於精進的緣故，念住所緣，由於唸的力量支援，心便得到定，心得定故能夠如實地知曉，所以信等如此。
【English Translation】 English version The 'joy' factor of enlightenment (喜覺支) has joy as its essence. The 'equanimity' factor of enlightenment (舍覺支) has equanimity of conduct as its essence. The 'tranquility' factor of enlightenment (輕安覺支) has tranquility as its essence. Right speech, right action, and right livelihood have morality (戒) as their essence. Right thought has investigation (尋) as its essence. Thus, the actual components of enlightenment are only ten, which are the five roots (信等五根) and powers, plus joy, equanimity, tranquility, morality, and investigation. The Vaibhashika masters (毗婆沙師) say there are eleven because physical and verbal actions are not mixed, dividing morality into two, while the other nine are the same as before. The three names, mindfulness (念住) etc., do not have separate attributions. Why are they uniquely described as wisdom (慧), effort (勤), and concentration (定)? The verse says:
'The four mindfulnesses, right exertion, the bases of spiritual power, along with increasing excellence, are said to be wisdom, effort, and concentration; in reality, they are all preliminary virtuous actions.'
The treatise says: The essence of the three virtuous qualities—the four mindfulnesses, etc.—actually encompasses all preliminary virtuous actions. However, according to the increasing excellence of similar virtuous roots, they are sequentially described as wisdom, effort, and concentration. Why is the name 'mindfulness' established for wisdom? The Vaibhashika masters say that wisdom is sustained by the power of mindfulness, allowing it to abide. In reality, it is wisdom that enables mindfulness to abide in its object, because those who see things as they truly are can clearly remember them, as has been extensively established in the section on mindfulness. Why is effort called 'right exertion'? Because in the stage of correctly practicing the elimination of afflictions, this effort has the power to eliminate laziness. Or it is called 'right victory' because it is the most excellent in correctly controlling body, speech, and mind. Why is the name 'bases of spiritual power' established for concentration? Because it is the foundation upon which all miraculous virtues rely. Some other teachers say that spiritual power is concentration, and the 'bases' refer to desire, etc. They should consider that there are thirteen components of enlightenment because desire and mind are added. This also contradicts the sutras, as the sutras say, 'I will now explain to you the bases of spiritual power, etc.' 'Spiritual power' refers to experiencing various realms of spiritual power, dividing one into many, and so on. 'Bases' refer to the four samadhis (三摩地) such as desire. Here, the Buddha says that the result of concentration is called spiritual power, and the equanimity arising from desire, etc., is called the bases. Why are faith, etc., first called roots and then called powers? Because these five qualities have a sequential order based on inferior and superior grades. Also, it is based on being able to be subdued and not being able to be subdued. Why is the order of faith, etc., like this? Because regarding cause and effect, faith arises first, cultivating the cause for the sake of the effect. Next, effort arises. Because of effort, mindfulness abides in its object. Because of the power of mindfulness, the mind attains concentration. Because the mind attains concentration, it can know things as they truly are. Therefore, faith, etc., are like this.
如是次第。當言何位何覺分增。頌曰。
初業順抉擇 及修見道位 念住等七品 應知次第增
論曰。初業位中能審照了身等四境。慧用勝故說念住增。暖法位中能證異品殊勝功德。用勤勝故說正斷增。頂法位中能持勝善趣無退德。定用勝故說神足增。忍法位中必不退墮善根堅固。得增上義故說根增。第一位中非惑世法所能屈伏。得無屈義故說力增。修道位中近菩提位。助覺勝故說覺支增。見道位中速疾而轉。通行勝故說道支增。然契經中隨數增說先七后八。非修次第。八中正見是道亦道支。余是道支而非道。七中擇法是覺亦覺支。余是覺支而非覺。毗婆沙師所說如是。有餘。於此不破契經所說次第立念住等。謂修行者將修行時。于多境中其心馳散。先修念住制伏其心故。契經言。此四念住能于境界繫縛其心。及正遣除耽嗜依念。是故念住說在最初。由此勢力勤遂增長。為成四事正策持心。是故正斷說為第二。由精進故無憂悔心。便有堪能修治勝定。是故神足說在第三。勝定為依便令信等與出世法為增上緣。由此五根說為第四。根義既立。能正伏除所治現行牽生聖法。由此五力說為第五。于見道位建立覺支。如實覺知四聖諦故。通於二位建立道支。俱通直往涅槃城故。如契經說。於八道支修圓滿者于
四念住至七覺支亦修圓滿。又契經說。苾芻當知。宣如實言者喻說四聖諦。令依本路速行出者喻令修習八聖道支。故知八道支通依二位說。隨增位說次第既然。理實應言。此三十七幾通有漏幾無漏耶。頌曰。
七覺八道支 一向是無漏 三四五根力 皆通於二種
論曰。此中七覺八聖道支唯是無漏。唯于修道見道位中方建立故。世間亦有正見等法。而彼不得聖道支名。所餘皆通有漏無漏。此三十七何地有幾。頌曰。
初靜慮一切 未至除喜根 二靜慮除尋 三四中除二 前三無色地 除戒前二種 于欲界有頂 除覺及道支
論曰。初靜慮中具三十七。于未至地除喜覺支。近分地中勵力轉故。于下地法猶疑慮故。第二靜慮除正思惟。彼靜慮中已無尋故。由此二地各三十六。第三第四靜慮中間雙除喜尋各三十五。前三無色除戒三支併除喜尋各三十二。欲界有頂除覺道支各二十二。無無漏故。覺分轉時必得證凈。此有幾種。依何位得實體是何法有漏無漏耶。頌曰。
證凈有四種 謂佛法僧戒 見三得法戒 見道兼佛僧 法謂三諦全 菩薩獨覺道 信戒二為體 四皆唯無漏
論曰。經說證凈總有四種。一于佛證凈。二於法證凈。三于僧證凈。四聖戒證凈。
【現代漢語翻譯】 現代漢語譯本： 四念住乃至七覺支也應修習圓滿。又有契經說：『比丘，應當知道，宣說如實之言者，譬喻為宣說四聖諦（苦、集、滅、道），使人依循正路迅速出離者，譬喻為令人修習八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定）。』因此可知八聖道支普遍依據見道位和修道位而說。隨著修習增進的位次而說次第是這樣的。但實際上應該問：這三十七道品中，哪些是有漏的，哪些是無漏的呢？』頌文說：
七覺支和八道支，一向是無漏的。 三、四、五根和五力，都通於有漏和無漏兩種。
論述：這裡面，七覺支和八聖道支唯是無漏的，只有在修道位和見道位中才建立。世間也有正見等法，但它們不能得到聖道支的名稱。其餘的都通於有漏和無漏。這三十七道品在哪些地有幾種呢？頌文說：
初禪中具足一切，未至定中除去喜根。 二禪中除去尋，三禪和四禪中除去喜和尋。 前三個無色界中，除去戒和喜、尋兩種。 在欲界和有頂天中，除去覺支和道支。
論述：初禪中具足三十七道品。在未至定中除去喜覺支，因為近分地中需要努力修習，對於下地之法還有疑慮。第二禪中除去正思惟，因為該禪定中已經沒有尋了。因此這兩個地方各有三十六道品。第三禪和第四禪中間，雙雙除去喜和尋，各有三十五道品。前三個無色界中，除去戒的三支，並且除去喜和尋，各有三十二道品。欲界和有頂天中，除去覺支和道支，各有二十二道品，因為沒有無漏的緣故。覺分轉起時必定得到證凈。這證凈有幾種？依據什麼位次得到？它的實體是什麼法？是有漏的還是無漏的呢？頌文說：
證凈有四種，即佛、法、僧、戒。 見道位得法和戒的證凈，見道位兼得佛和僧的證凈。 法是指三諦（苦諦、滅諦、道諦）的全部，以及菩薩和獨覺的道。 信和戒是它的本體，四種證凈都是無漏的。
論述：經中說證凈總共有四種：一是對佛的證凈，二是對法的證凈，三是對僧的證凈，四是對聖戒的證凈。
【English Translation】 English version: All Four Foundations of Mindfulness up to the Seven Factors of Enlightenment should be cultivated to perfection. Moreover, the sutras say: 'Monks, know that one who proclaims the truth is like one who proclaims the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga), and one who leads others to quickly depart by following the correct path is like one who leads others to cultivate the Eightfold Noble Path (Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration).' Therefore, it is known that the Eightfold Path is generally spoken of based on the stages of the Path of Seeing and the Path of Cultivation. The order in which they are spoken follows the stages of increasing cultivation. But in reality, one should ask: 'Of these thirty-seven factors conducive to enlightenment, which are with outflows (āsrava) and which are without outflows (anāsrava)?' The verse says:
The Seven Factors of Enlightenment and the Eightfold Path are always without outflows. The three, four, and five roots and powers are all common to both types.
Commentary: Among these, the Seven Factors of Enlightenment and the Eightfold Noble Path are only without outflows, because they are only established in the stages of the Path of Cultivation and the Path of Seeing. There are also Right View and other such qualities in the world, but they do not obtain the name of Noble Path factors. The rest are common to both with and without outflows. In which realms do these thirty-seven factors exist, and how many are there? The verse says:
In the First Dhyana, all are present, except for the Root of Joy in the preliminary stage. In the Second Dhyana, Thought is removed; in the Third and Fourth, both Joy and Thought are removed. In the first three Formless Realms, the three branches of Precepts are removed, as well as Joy and Thought. In the Realm of Desire and the Peak of Existence, the Enlightenment Factors and Path Factors are removed.
Commentary: The First Dhyana has all thirty-seven factors. In the preliminary stage, the Enlightenment Factor of Joy is removed, because in the proximate concentration, effort is required, and there is still doubt about the lower realms. In the Second Dhyana, Right Thought is removed, because there is no longer Thought in that Dhyana. Therefore, these two places each have thirty-six factors. In the Third and Fourth Dhyanas, both Joy and Thought are removed, each having thirty-five factors. In the first three Formless Realms, the three branches of Precepts are removed, as well as Joy and Thought, each having thirty-two factors. In the Realm of Desire and the Peak of Existence, the Enlightenment Factors and Path Factors are removed, each having twenty-two factors, because there are no factors without outflows. When the Enlightenment Factors arise, one will certainly attain purity of faith. How many kinds of purity of faith are there? Based on what stage is it attained? What is its substance? Is it with or without outflows? The verse says:
Purity of faith is of four kinds: namely, Buddha, Dharma, Sangha, and Precepts. In the Path of Seeing, one attains purity of faith in Dharma and Precepts; in the Path of Seeing, one also attains purity of faith in Buddha and Sangha. Dharma refers to the entirety of the Three Truths (Truth of Suffering, Truth of Cessation, Truth of the Path), as well as the path of Bodhisattvas and Pratyekabuddhas. Faith and Precepts are its substance; all four are only without outflows.
Commentary: The sutras say that there are four kinds of purity of faith in total: first, purity of faith in the Buddha; second, purity of faith in the Dharma; third, purity of faith in the Sangha; and fourth, purity of faith in the Noble Precepts.
且見道位見三諦時。一一唯得法戒證凈。見道諦位兼得佛僧。謂于爾時兼于成佛諸無學法。成聲聞僧學無學法亦得證凈。兼言為顯見道諦時亦得於法及戒證凈。然所信法略有二種。一別。二總。總通四諦。別唯三諦全菩薩獨覺道。故見四諦時皆得法證凈。聖所愛戒與現觀俱。故一切時無不亦得。由所信別故名有四。應知實事唯有二種。謂于佛等三種證凈以信為體。聖戒證凈以戒為體故唯有二。如是四種唯是無漏。以有漏法非證凈故。為依何義立證凈名。如實覺知四聖諦理故名為證。所信三寶及妙尸羅皆名為凈。離不信垢破戒垢故。由證得凈立證凈名。如出觀時現起次第故說觀內次第如是。如何出時現起次第。謂出觀位先信世尊是正等覺。次於正法毗奈耶中信是善說。后信聖位是妙行者。正信三寶猶如良醫及如良藥看病者故。由心凈故發凈尸羅。是故尸羅說為第四。要具凈信此乃現前。如遇三緣病方除故。或此四種。猶如導師道路商侶及所乘乘。經言。學位成就八支。無學位中具成就十。何緣不說有學位中有正解脫及有正智。正脫正智其體是何。頌曰。
學有餘縛故 無正脫智支 解脫為無為 謂勝解惑滅 有為無學支 即二解脫蘊 正智如覺說 謂盡無生智
論曰。有學位中尚有餘縛未解脫
【現代漢語翻譯】 現代漢語譯本 而且，當見到道位時，見到三諦時，每一次都只能獲得法戒證凈（Dharma-śīla-pratipatti-viśuddhi，對佛法的信心、戒律的清凈和實證的清凈）。在見到道諦（Duhkha-nirodha-gāminī-pratipadā-ārya-satya，滅苦之道）的位次時，兼得佛僧（Buddha-saṃgha，佛和僧）。也就是說，在那個時候，兼帶著對於成佛的諸無學法（aśaikṣa-dharma，無須再學的法）的證凈。對於聲聞僧（Śrāvaka-saṃgha，聽聞佛法僧團）的學無學法（śaikṣa-aśaikṣa-dharma，有學和無學之法）也得到證凈。『兼』字是爲了顯示見到道諦時，也能得到對於法和戒的證凈。然而，所信的法略有二種：一是別，二是總。總的通於四諦（catvāri ārya satyāni，四聖諦）。別的唯有三諦，完全是菩薩（Bodhisattva，追求覺悟的眾生）和獨覺（Pratyekabuddha，獨自覺悟者）的道。所以見到四諦時，都能得到法證凈。聖所愛戒（ārya-kānta-śīla，聖者所喜愛的戒律）與現觀（abhisamaya，現證）同時生起，所以任何時候都不會不得到戒證凈。由於所信的不同，所以名稱有四種。應當知道，實際的事只有兩種，即對於佛等三種證凈以信為體，聖戒證凈以戒為體，所以只有兩種。像這樣四種都只是無漏（anāsrava，沒有煩惱）的，因為有漏法（sāsrava，有煩惱）不是證凈。 爲了依據什麼意義而立證凈這個名稱？如實地覺知四聖諦的道理，所以名為證。所信的三寶（triratna，佛法僧）以及妙尸羅（adbhuta-śīla，殊勝的戒律）都名為凈，因為遠離不信的垢染和破戒的垢染。由於證得清凈，所以立證凈之名。就像出觀時現起次第一樣，所以說觀內的次第是這樣。那麼，如何是出觀時現起的次第呢？也就是說，在出觀的位次，首先相信世尊（Śākyamuni，釋迦牟尼佛）是正等覺（samyak-saṃbuddha，完全覺悟者）。其次，對於正法（saddharma，真正的佛法）和毗奈耶（vinaya，戒律）中，相信是善說的。然後，相信聖位（ārya-bhūmi，聖者的果位）是妙行者。正信三寶，猶如良醫以及良藥看待病人一樣。由於心凈的緣故，發起凈尸羅。所以尸羅被稱為第四種。要具備凈信，這才能現前，猶如遇到三種因緣，病才能消除一樣。或者這四種，猶如導師、道路、商侶以及所乘坐的車輛。經中說，有學位（śaikṣa-bhūmi，有學者的果位）成就八支，無學位（aśaikṣa-bhūmi，無學者的果位）中具足成就十支。為什麼不說有學位中有正解脫（samyak-vimukti，正確的解脫）以及有正智（samyak-jñāna，正確的智慧）？正脫正智的體性是什麼？頌說： 『有學有餘縛故，無正脫智支，解脫為無為，謂勝解惑滅，有為無學支，即二解脫蘊，正智如覺說，謂盡無生智』。 論說：有學位中尚有餘縛未解脫。
【English Translation】 English version Furthermore, when one sees the stage of the path, when seeing the three truths, one only attains Dharma-śīla-pratipatti-viśuddhi (purity of faith in the Dharma, purity of precepts, and purity of realization) each time. When seeing the stage of the Path Truth (Duhkha-nirodha-gāminī-pratipadā-ārya-satya, the truth of the path to the cessation of suffering), one also attains the Buddha and the Saṃgha (Buddha-saṃgha, the Buddha and the monastic community). That is to say, at that time, one also attains the purity of realization of all the non-learning dharmas (aśaikṣa-dharma, dharmas beyond learning) for becoming a Buddha. One also attains the purity of realization of the learning and non-learning dharmas (śaikṣa-aśaikṣa-dharma, dharmas of learning and non-learning) of the Śrāvaka Saṃgha (Śrāvaka-saṃgha, the community of listeners). The word 'also' is to show that when seeing the Path Truth, one can also attain the purity of realization of the Dharma and the precepts. However, the Dharma that is believed in is roughly of two kinds: one is specific, and the other is general. The general one encompasses the Four Noble Truths (catvāri ārya satyāni, the four noble truths). The specific one is only the three truths, which are entirely the path of the Bodhisattva (Bodhisattva, a being seeking enlightenment) and the Pratyekabuddha (Pratyekabuddha, a solitary Buddha). Therefore, when seeing the Four Noble Truths, one can attain the purity of realization of the Dharma. The precepts loved by the noble ones (ārya-kānta-śīla, precepts cherished by the noble ones) arise simultaneously with direct perception (abhisamaya, direct realization), so one will never fail to attain the purity of precepts at any time. Because of the difference in what is believed in, there are four names. One should know that the actual things are only of two kinds, namely, the three purities of realization with respect to the Buddha etc., which have faith as their essence, and the purity of the noble precepts, which has precepts as its essence, so there are only two. These four are all unconditioned (anāsrava, without outflows), because conditioned dharmas (sāsrava, with outflows) are not purity of realization. Based on what meaning is the name 'purity of realization' established? Because one truly knows the principles of the Four Noble Truths, it is called 'realization'. The Three Jewels (triratna, Buddha, Dharma, and Saṃgha) that are believed in, as well as the wonderful Śīla (adbhuta-śīla, wonderful precepts), are all called 'purity', because they are free from the defilement of disbelief and the defilement of breaking precepts. Because of realizing purity, the name 'purity of realization' is established. Just like the order in which things arise when emerging from meditation, the order within meditation is described in this way. So, what is the order in which things arise when emerging from meditation? That is to say, in the stage of emerging from meditation, one first believes that the World Honored One (Śākyamuni, Shakyamuni Buddha) is a fully enlightened one (samyak-saṃbuddha, perfectly enlightened one). Secondly, one believes that the True Dharma (saddharma, the true Dharma) and the Vinaya (vinaya, monastic discipline) are well-spoken. Then, one believes that the stage of the noble ones (ārya-bhūmi, the stage of the noble ones) are wonderful practitioners. Correct faith in the Three Jewels is like a good doctor and good medicine treating a patient. Because the mind is pure, pure Śīla arises. Therefore, Śīla is called the fourth. One must have pure faith for this to manifest, just as a disease can only be cured when three conditions are met. Or these four are like a guide, a road, a merchant companion, and a vehicle to ride on. The sutra says that the stage of learning (śaikṣa-bhūmi, the stage of the learner) is accomplished with eight limbs, and the stage of no-more-learning (aśaikṣa-bhūmi, the stage of no more learning) is fully accomplished with ten limbs. Why is it not said that the stage of learning has right liberation (samyak-vimukti, correct liberation) and right knowledge (samyak-jñāna, correct knowledge)? What is the nature of right liberation and right knowledge? The verse says: 『Because the learner has remaining bonds, there are no limbs of right liberation and knowledge. Liberation is unconditioned, meaning the excellent understanding and destruction of afflictions. The conditioned limbs of the no-more-learner are the two aggregates of liberation. Right knowledge is as the awakened one said, meaning the knowledge of exhaustion and non-arising.』 The treatise says: In the stage of learning, there are still remaining bonds that have not been liberated.
故無解脫支。非離少縛可名脫者。非無解脫體可立解脫智。無學已脫諸煩惱縛。復能起二了解脫智。由二顯了可立二支。有學不然。故唯成八。解脫體有二。謂有為無為。有為解脫謂無學勝解。無為解脫謂一切惑滅。有為解脫名無學支。以立支名依有為故支攝。解脫復有二種。即余經言心慧解脫。應知此二即解脫蘊。若爾不應契經中說。云何解脫清凈最勝。謂心從貪離染解脫。及從瞋癡離染解脫。于解脫蘊未滿為滿已滿為攝修欲勤等。故解脫蘊非唯勝解。若爾是何。有餘師說。由真智力遣貪瞋癡。即心離垢名解脫蘊。如是已說正解脫體。正智體者如前覺說。謂即前說盡無生智。心於何世正得解脫而言無學心解脫耶。頌曰。
無學心生時 正從障解脫
論曰。如本論說。初無學心未來生時從障解脫。何謂為障。謂煩惱得。由彼能遮此心生故。金剛喻定正滅位中彼得正斷。初無學心於正生位正得解脫。金剛喻定已滅位中彼得已斷。初無學心於已生位名已解脫。未生無學及世俗心當於爾時亦名解脫。然今且說決定生者。以于爾時行身世故。諸世俗心從何解脫。亦即從彼遮心生障未解脫位此豈不生。雖有已生不似今者。彼何所似。與惑得俱。此後若生無俱惑得。道於何位令生障斷。頌曰。
道唯正滅位 能
【現代漢語翻譯】 現代漢語譯本：因此沒有解脫支。如果不是脫離少許束縛，就不能稱為『解脫』。如果沒有解脫的本體，就不能建立解脫智。無學（Arhat，阿羅漢）已經脫離了各種煩惱的束縛，還能生起兩種了解脫智。通過這兩種顯現，可以建立兩個支。有學（Śaikṣa，有學位的修行者）則不然，所以只能成就八支。解脫的本體有兩種，即有為和無為。有為解脫是指無學的殊勝勝解（adhimukti，勝妙的理解）。無為解脫是指一切煩惱的滅盡。有為解脫被稱為無學支，因為建立支的名稱是依據有為法。支所包含的解脫又有兩種，即其他經文所說的心解脫和慧解脫。應該知道這兩種就是解脫蘊（vimukti-skandha，解脫的集合）。如果這樣，就不應該在契經中說：『什麼是解脫的清凈最殊勝？』是指心從貪慾的離染解脫，以及從嗔恚和愚癡的離染解脫。對於解脫蘊，未圓滿的使其圓滿，已圓滿的使其包含修習的意欲和精勤等。所以解脫蘊不僅僅是殊勝勝解。如果這樣，那是什麼呢？有其他論師說，通過真實智慧的力量遣除貪嗔癡，就是心遠離垢染，稱為解脫蘊。像這樣已經說了正解脫的本體。正智的本體就像前面覺說的那樣，就是前面所說的盡智（ksaya-jnana，知盡智）和無生智（anutpada-jnana，無生智）。心在什麼時候真正得到解脫，才說無學心解脫呢？頌文說： 『無學心生時，正從障解脫。』 論述說：如本論所說，最初的無學心在未來生起時，就從障礙中解脫。什麼是障礙呢？是指煩惱的獲得（kleśa-prāpti，煩惱的獲得）。因為煩惱的獲得能夠遮蔽這個心的生起。金剛喻定（vajropama-samadhi，如金剛般堅固的禪定）在真正滅除煩惱的階段中，煩惱的獲得被真正斷除。最初的無學心在真正生起的階段，真正得到解脫。金剛喻定已經滅除的階段中，煩惱的獲得已經被斷除。最初的無學心在已經生起的階段，被稱為已經解脫。未生起的無學心和世俗心在那個時候也稱為解脫。然而現在且說決定生起的，因為在那個時候行於世間。各種世俗心從什麼解脫呢？也是從遮蔽心生起的障礙中解脫。在未解脫的階段，這些世俗心難道不生起嗎？雖然有已經生起的，但不像現在的這樣。它們像什麼呢？與煩惱的獲得同時生起。此後的生起沒有與煩惱的獲得同時生起。道在什麼階段使生起的障礙斷除呢？頌文說： 『道唯正滅位，能』
【English Translation】 English version: Therefore, there is no limb of liberation. One cannot be called 'liberated' if it is not a departure from a few bonds. If there is no entity of liberation, liberation wisdom cannot be established. An Arhat (Wu Xue, one who has nothing more to learn) has already escaped from the bonds of various afflictions and can also generate two kinds of liberation wisdom. Through these two manifestations, two limbs can be established. A Śaikṣa (You Xue, one who is still learning) is not like this, so only eight limbs can be achieved. There are two entities of liberation, namely conditioned (有為, you wei) and unconditioned (無為, wu wei). Conditioned liberation refers to the superior adhimukti (勝解, sheng jie, superior understanding) of an Arhat. Unconditioned liberation refers to the extinction of all afflictions. Conditioned liberation is called the limb of the Arhat, because the establishment of the name of the limb is based on conditioned dharmas. The liberation included in the limb also has two types, namely, the liberation of mind and the liberation of wisdom mentioned in other sutras. It should be known that these two are the vimukti-skandha (解脫蘊, jie tuo yun, aggregate of liberation). If so, it should not be said in the sutras: 'What is the purest and most supreme liberation?' It refers to the liberation of the mind from the defilement of greed, and the liberation from the defilement of anger and ignorance. For the aggregate of liberation, making the unfulfilled fulfilled, and including the desire and diligence of cultivation, etc., in the fulfilled. Therefore, the aggregate of liberation is not just superior adhimukti. If so, what is it? Other teachers say that by the power of true wisdom, eliminating greed, anger, and ignorance is called the aggregate of liberation, which is the mind being free from defilement. In this way, the entity of right liberation has been spoken of. The entity of right wisdom is like what was said before about awakening, which is the ksaya-jnana (盡智, jin zhi, wisdom of exhaustion) and anutpada-jnana (無生智, wu sheng zhi, wisdom of non-arising) mentioned earlier. When does the mind truly attain liberation, so that it is said that the mind of the Arhat is liberated? The verse says: 'When the mind of the Arhat arises, it is truly liberated from obstacles.' The treatise says: As stated in this treatise, the initial mind of the Arhat is liberated from obstacles when it arises in the future. What are the obstacles? It refers to the kleśa-prāpti (煩惱得, fan nao de, attainment of afflictions). Because the attainment of afflictions can obscure the arising of this mind. In the stage of truly extinguishing afflictions in the vajropama-samadhi (金剛喻定, jin gang yu ding, diamond-like samadhi), the attainment of afflictions is truly cut off. The initial mind of the Arhat truly attains liberation in the stage of truly arising. In the stage where the vajropama-samadhi has already extinguished, the attainment of afflictions has already been cut off. The initial mind of the Arhat is called already liberated in the stage of already arising. The unarisen mind of the Arhat and the mundane mind are also called liberation at that time. However, now let's talk about the one that will definitely arise, because it acts in the world at that time. What do the various mundane minds liberate from? It is also liberation from the obstacles that obscure the arising of the mind. In the stage of non-liberation, do these mundane minds not arise? Although there are those that have already arisen, they are not like this now. What are they like? They arise simultaneously with the attainment of afflictions. The subsequent arising does not arise simultaneously with the attainment of afflictions. In what stage does the path cause the obstacles that arise to be cut off? The verse says: 'The path only in the stage of true extinction, can'
令彼障斷
論曰。正滅位言顯居現在。正生言顯未來世故。道能斷障唯正滅時。餘位定無斷障用故。非如解脫通未生者。以生未生離障同故。經說三界謂斷離滅。以何為體。差別云何。頌曰。
無為說三界 離界唯離貪 斷界斷余結 滅界滅彼事
論曰。斷等三界。即分前說無為解脫以為自體。言離界者。謂但離貪。言斷界者。謂斷余結。言滅界者。謂滅所餘貪等隨眠所隨增事故。經說三界即無為解脫。若事能厭必能離耶。不爾。云何。頌曰。
厭緣苦集慧 離緣四能斷 相對互廣狹 故應成四句
論曰。唯緣苦集所起忍智說名為厭。余則不然。四諦境中所起忍智。能斷惑者皆得離名。廣狹有殊故成四句。有厭非離。謂緣苦集不令惑斷所有忍智。緣厭境故。非離染故。有離非厭。謂緣滅道能令惑斷所有忍智。緣欣境故。能離染故。有厭亦離。謂緣苦集能令惑斷所有忍智。有非厭離。謂緣滅道不令惑斷所有忍智。應知此中先離欲染后見諦者所有法忍及諸智中加行解脫勝進道攝不令惑斷。惑已斷故。非斷治故。
說一切有部俱舍論卷第二十五 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷第二十六
尊者世親造
三藏
【現代漢語翻譯】 現代漢語譯本： 令彼障斷
論曰：『正滅位』一詞表明是現在時。『正生』一詞表明是未來世。道能夠斷除障礙，唯有在正滅時才能做到，其餘時候沒有斷除障礙的作用。不像解脫，可以通達未生者，因為已生和未生在離障方面是相同的。經中說的三界，即斷界、離界、滅界，以什麼為本體？差別在哪裡？頌曰：
『無為說三界，離界唯離貪，斷界斷余結，滅界滅彼事。』
論曰：斷界、離界、滅界，就是將前面所說的無為解脫分為三個方面作為自體。『離界』是指僅僅脫離貪慾。『斷界』是指斷除其餘的煩惱結縛。『滅界』是指滅除其餘的貪等隨眠所隨的增盛事故。經中說的三界就是無為解脫。如果某件事能夠令人厭惡，就一定能夠令人脫離嗎？不是這樣的。為什麼呢？頌曰：
『厭緣苦集慧，離緣四能斷，相對互廣狹，故應成四句。』
論曰：唯有緣于苦諦（Dukkha Satya，痛苦的真理）和集諦（Samudaya Satya，痛苦根源的真理）所生起的忍智才稱為『厭』，其餘則不然。在四諦（catu-ārya-satya，四聖諦）境界中所生起的忍智，能夠斷除迷惑的都可稱為『離』。因為廣狹不同，所以可以形成四句：有厭非離，是指緣于苦諦和集諦，但不令迷惑斷除的所有忍智，因為緣于厭惡的境界，所以不是脫離染污。有離非厭，是指緣于滅諦（Nirodha Satya，痛苦止息的真理）和道諦（Marga Satya，通往止息的真理的道路），能夠令迷惑斷除的所有忍智，因為緣于欣樂的境界，所以能夠脫離染污。有厭亦離，是指緣于苦諦和集諦，能夠令迷惑斷除的所有忍智。有非厭離，是指緣于滅諦和道諦，但不令迷惑斷除的所有忍智。應當知道，這裡先脫離欲染后見諦者，所有法忍以及諸智中，加行解脫勝進道所攝，不令迷惑斷除，因為迷惑已經斷除，所以不是斷除的對治。
《說一切有部俱舍論》卷第二十五 大正藏第 29 冊 No. 1558 《阿毗達磨俱舍論》
《阿毗達磨俱舍論》卷第二十六
尊者世親（Vasubandhu）造
三藏
【English Translation】 English version: Eliminating Those Obstructions
The Treatise says: The term 'the moment of true cessation' indicates the present. The term 'true arising' indicates the future. The path can eliminate obstructions only at the moment of true cessation; at other times, it has no function of eliminating obstructions. It is not like liberation, which can extend to those not yet born, because being born and not yet born are the same in terms of being free from obstructions. The Sutra speaks of the three realms, namely, the realm of severance, the realm of detachment, and the realm of cessation. What is their substance? What are their differences? The verse says:
'The unconditioned is spoken of as the three realms; the realm of detachment is only detachment from greed; the realm of severance is severance from other fetters; the realm of cessation is the cessation of those things.'
The Treatise says: The three realms of severance, detachment, and cessation are the division of the previously mentioned unconditioned liberation as their own substance. 'The realm of detachment' refers to merely being detached from greed. 'The realm of severance' refers to severing the remaining fetters. 'The realm of cessation' refers to the cessation of the remaining latent tendencies such as greed, along with the accompanying increasing events. The Sutra speaks of the three realms as unconditioned liberation. If something can cause aversion, can it necessarily cause detachment? It is not so. Why? The verse says:
'Aversion arises from contemplating suffering and its origin; detachment arises from contemplating the four truths and can sever defilements; relatively, they are mutually broad and narrow; therefore, four possibilities should arise.'
The Treatise says: Only the forbearance and wisdom arising from contemplating the Truth of Suffering (Dukkha Satya) and the Truth of the Origin of Suffering (Samudaya Satya) are called 'aversion'; otherwise, it is not so. The forbearance and wisdom arising in the realm of the Four Noble Truths (catu-ārya-satya) that can sever defilements are all called 'detachment'. Because of the difference in breadth and narrowness, four possibilities arise: There is aversion but not detachment, which refers to all the forbearance and wisdom arising from contemplating the Truth of Suffering and the Truth of the Origin of Suffering that do not cause the severance of defilements, because they arise from contemplating an object of aversion, and therefore are not detachment from defilement. There is detachment but not aversion, which refers to all the forbearance and wisdom arising from contemplating the Truth of Cessation (Nirodha Satya) and the Truth of the Path (Marga Satya) that can cause the severance of defilements, because they arise from contemplating an object of joy, and therefore can detach from defilement. There is both aversion and detachment, which refers to all the forbearance and wisdom arising from contemplating the Truth of Suffering and the Truth of the Origin of Suffering that can cause the severance of defilements. There is neither aversion nor detachment, which refers to all the forbearance and wisdom arising from contemplating the Truth of Cessation and the Truth of the Path that do not cause the severance of defilements. It should be known that here, for those who first detach from desire and then see the truth, all the forbearance of the Dharma and the progressive path of liberation included in the wisdoms do not cause the severance of defilements, because the defilements have already been severed, and therefore it is not an antidote for severance.
Abhidharma-kosa-sastra (Abhidharma-kosa-sastra) Volume 25 by the Sarvastivada School Taisho Tripitaka Volume 29 No. 1558 Abhidharma-kosa-sastra (Abhidharma-kosa-sastra)
Abhidharma-kosa-sastra (Abhidharma-kosa-sastra) Volume 26
Composed by the Venerable Vasubandhu (Vasubandhu)
Tripitaka
法師玄奘奉 詔譯
分別智品第七之一
前品初說諸忍諸智。於後復說正見正智。為有忍非智耶。為有智非見耶。頌曰。
聖慧忍非智 盡無生非見 餘二有漏慧 皆智六見性
論曰。慧有二種。有漏無漏。唯無漏慧立以聖名。此聖慧中八忍非智性。自所斷疑未已斷故。可見性攝。推度性故。盡與無生二智。非見性。已息求心不推度故。所餘皆通智見二性。已斷自疑推度性故。諸有漏慧皆智性攝。于中唯六亦是見性。謂五染污見世正見為六。如是所說聖有漏慧皆擇法故並慧性攝。智有幾種。相別云何。頌曰。
智十總有二 有漏無漏別 有漏稱世俗 無漏名法類 世俗遍為境 法智及類智 如次欲上界 苦等諦為境
論曰。智有十種攝一切智。一世俗智。二法智。三類智。四苦智。五集智。六滅智。七道智。八他心智。九盡智。十無生智。如是十智總唯二種。有漏無漏性差別故。如是二智相別有三。謂世俗智法智類智。前有漏智總名世俗。多取瓶等世俗境故。后無漏智分法類別。三中世俗遍以一切有為無為為所緣境。法類二種如其次第以欲上界四諦為境。即于如是二種智中。頌曰。
法類由境別 立苦等四名 皆通盡無生 初唯苦集類
論曰
【現代漢語翻譯】 現代漢語譯本 法師玄奘奉 詔譯
分別智品第七之一
前一品最初講述了各種忍和各種智。之後又講述了正見和正智。那麼，是否存在只有忍而不是智的情況呢？又是否存在只有智而不是見的情況呢？頌文說：
『聖慧忍非智，盡無生非見，餘二有漏慧，皆智六見性。』
論述說：智慧有兩種，有漏和無漏。只有無漏的智慧才被稱作『聖』。在這聖慧之中，八忍不是智的性質，因為它們所要斷除的疑惑尚未斷除，屬於可見性的範疇，因為它們具有推度的性質。盡智和無生智這兩種智慧，不是見的性質，因為它們已經止息了尋求之心，不再進行推度。其餘的智慧都同時具有智和見的兩種性質，因為它們已經斷除了自身的疑惑，並且具有推度的性質。所有有漏的智慧都屬於智的性質。在這些有漏智慧中，只有六種也屬於見的性質，即五種染污見和世間正見，合起來共六種。像這樣所說的聖慧和有漏慧，都因為能夠選擇法而屬於慧的性質。智有多少種？它們的區別是什麼？頌文說：
『智十總有二，有漏無漏別，有漏稱世俗，無漏名法類，世俗遍為境，法智及類智，如次欲上界，苦等諦為境。』
論述說：智有十種，涵蓋了一切的智。一是世俗智（worldly knowledge），二是法智（knowledge of Dharma），三是類智（knowledge of categories），四是苦智（knowledge of suffering），五是集智（knowledge of the cause of suffering），六是滅智（knowledge of the cessation of suffering），七是道智（knowledge of the path to the cessation of suffering），八是他心智（knowledge of others' minds），九是盡智（knowledge of the end of suffering），十是無生智（knowledge of non-arising）。這十種智總的來說只有兩種，即有漏和無漏，這是性質上的差別。這兩種智的區別有三種，即世俗智、法智和類智。前面的有漏智總稱為世俗智，因為它主要以瓶子等世俗事物為對象。後面的無漏智分為法智和類智。在這三種智中，世俗智普遍以一切有為法和無為法為所緣境。法智和類智則按照順序，分別以欲界和上界的四諦為對象。就在這兩種智中，頌文說：
『法類由境別，立苦等四名，皆通盡無生，初唯苦集類。』
論述說：
【English Translation】 English version Translated by the Tripitaka Master Xuanzang under Imperial Order
Chapter Seven, Part One: Discrimination of Wisdom
The previous chapter initially discussed various acceptances (忍, ren) and various wisdoms (智, zhì). Subsequently, it discussed right view (正見, zhèngjiàn) and right knowledge (正智, zhèngzhì). Is there acceptance without wisdom, or wisdom without view? The verse says:
'Noble wisdom's acceptance is not wisdom; exhaustion and non-arising are not view; the remaining two defiled wisdoms are all wisdom, six are of the nature of view.'
The treatise says: Wisdom has two types: defiled (有漏, yǒulòu) and undefiled (無漏, wúlòu). Only undefiled wisdom is established with the name 'noble'. Among this noble wisdom, the eight acceptances are not of the nature of wisdom because the doubts they are meant to sever have not yet been severed; they are included in the nature of what can be seen because they are of a speculative nature. The wisdom of exhaustion (盡智, jìnzhì) and the wisdom of non-arising (無生智, wúshēngzhì) are not of the nature of view because they have ceased the seeking mind and do not speculate. The remainder all possess both the natures of wisdom and view because they have severed their own doubts and are of a speculative nature. All defiled wisdoms are included in the nature of wisdom. Among these, only six are also of the nature of view, namely the five defiled views and worldly right view, making six in total. Thus, the noble and defiled wisdoms spoken of are all of the nature of wisdom because they can discriminate dharmas. How many kinds of wisdom are there? What are their differences? The verse says:
'Wisdom has ten kinds in total, distinguished by defiled and undefiled; defiled is called worldly, undefiled is named Dharma-category; worldly pervades as its object, Dharma-wisdom and category-wisdom, in order, take the desire and upper realms, and the truths of suffering, etc., as their objects.'
The treatise says: There are ten kinds of wisdom that encompass all wisdom. First is worldly wisdom (世俗智, shìsúzhì), second is Dharma-wisdom (法智, fǎzhì), third is category-wisdom (類智, lèizhì), fourth is the wisdom of suffering (苦智, kǔzhì), fifth is the wisdom of accumulation (集智, jízhì), sixth is the wisdom of cessation (滅智, mièzhì), seventh is the wisdom of the path (道智, dàozhì), eighth is the wisdom of others' minds (他心智, tāxīnzhì), ninth is the wisdom of exhaustion (盡智, jìnzhì), and tenth is the wisdom of non-arising (無生智, wúshēngzhì). These ten wisdoms are generally of only two types: defiled and undefiled, which are different in nature. The differences between these two wisdoms are threefold, namely worldly wisdom, Dharma-wisdom, and category-wisdom. The former defiled wisdom is generally called worldly wisdom because it mostly takes worldly objects such as jars as its objects. The latter undefiled wisdom is divided into Dharma-wisdom and category-wisdom. Among these three wisdoms, worldly wisdom universally takes all conditioned (有為, yǒuwéi) and unconditioned (無為, wúwéi) dharmas as its objects. Dharma-wisdom and category-wisdom, in order, take the Four Noble Truths of the desire realm and the upper realms as their objects. Regarding these two wisdoms, the verse says:
'Dharma-category is distinguished by its object, establishing the four names of suffering, etc.; all penetrate exhaustion and non-arising; initially, only suffering, accumulation, and category.'
The treatise says:
。法智類智由境差別分為苦集滅道四智。如是六智若無學攝。非見性者名盡無生。此二初生唯苦集類。以緣苦集六種行相觀有頂蘊為境界故。金剛喻定境同此耶。緣苦集因。緣滅道異。於前所說九種智中頌曰。
法類道世俗 有成他心智 于勝地根位 去來世不知 法類不相知 聲聞麟喻佛 如次知見道 二三念一切
論曰。有法類道及世俗智成他心智。余則不然。此智于境有決定相。謂不知勝及去來心。勝心有三。謂地根位。地謂下地智不知上地心。根謂信解時解脫根智不知見至不時解脫心。位謂不還聲聞應果獨覺大覺。前前位智不知後後勝位者心。此智不知去來心者。唯以現在他相續中能緣心等為境界故。又法類品不互相知。謂法智攝諸他心智不知類品。類智所攝諸他心智不知法品。由法類智以欲上界全分對治為所緣故。此他心智見道中無。總觀諦理極速轉故。然皆容作此智所緣。若諸有情將入見道。聲聞獨覺預修加行。為欲知彼見道位心。彼諸有情入見道位。聲聞法分加行若滿知彼見道初二念心。若為更知類分心故別修加行。至加行滿彼已度至第十六心。雖知此心非知見道。麟喻法分加行若滿知彼見道初二念心。若為更知類分心故。別修加行。至加行滿知彼第八集類智心。以此但由下
【現代漢語翻譯】 現代漢語譯本：法智（Dharma-jñāna，對四諦的如實知）和類智（Anvaya-jñāna，隨法智之後生起的智）由於所觀境界的差別，可以分為苦智、集智、滅智、道智四種。像這樣的六種智慧，如果被無學（Arhat，阿羅漢）所攝持，並且不是見性的智慧，就叫做盡智（Kṣaya-jñāna，知煩惱已盡的智慧）和無生智（Anutpāda-jñāna，知未來不再生的智慧）。這兩種智慧最初生起時，只屬於苦類和集類，因為它們以緣苦諦和集諦的六種行相，來觀察有頂蘊（最高禪定的蘊）作為境界的緣故。金剛喻定（Vajropama-samādhi，一種能斷除一切煩惱的最堅固的禪定）的境界也和這相同嗎？金剛喻定緣苦諦和集諦的因，但緣滅諦和道諦則不同。對於前面所說的九種智慧，頌文說：
『法智、類智、道智、世俗智，能夠成就他心智（Paracitta-jñāna，知他人心的智慧）。其餘的智慧則不能。這種他心智對於所觀境界有決定的相狀，就是不能知道勝心和過去、未來的心。勝心有三種，就是地、根、位。地是指下地（較低的禪定層次）的智慧不能知道上地（較高的禪定層次）的心。根是指信解時解脫根（有信根，能通過修行在特定時間解脫的人）的智慧不能知道見至不時解脫心（通過見道證悟，不需特定時間也能解脫的人）。位是指不還（Anāgāmin，三果阿羅漢）、聲聞應果（Sravaka-arhat，聲聞阿羅漢）、獨覺（Pratyekabuddha，辟支佛）、大覺（Buddha，佛陀）。前前位的智慧不能知道後後更勝的位次者的心。這種他心智不能知道過去和未來的心，只是以現在他相續中能夠緣的心等作為境界的緣故。而且法類品（Dharma category and Anvaya category）的智慧不能互相知道。就是說法智所攝持的各種他心智不能知道類品，類智所攝持的各種他心智不能知道法品。因為法智和類智以欲界和上界的全部分對治作為所緣的緣故。這種他心智在見道（Darśana-mārga，見諦之道）中沒有，因為總觀諦理非常快速運轉的緣故。然而都容許作為這種智慧所緣的對象。如果各種有情將要進入見道，聲聞和獨覺預先修習加行（修行前的準備階段），爲了想要知道他們見道位的內心。那些有情進入見道位，聲聞法分的加行如果圓滿，就能知道他們見道最初的兩念心。如果爲了更進一步知道類分的心，另外修習加行，等到加行圓滿，他們已經度過到第十六心。雖然知道這個心，但不是知道見道。麟喻（Pratyekabuddha，辟支佛）法分的加行如果圓滿，就能知道他們見道最初的兩念心。如果爲了更進一步知道類分的心，另外修習加行，等到加行圓滿，就能知道他們的第八集類智心。因為這只是由於下品。』
【English Translation】 English version: Dharma-jñāna (knowledge of the Four Noble Truths as they are) and Anvaya-jñāna (knowledge that arises after Dharma-jñāna) can be divided into four types: knowledge of suffering, knowledge of origination, knowledge of cessation, and knowledge of the path, based on the differences in the objects they observe. These six types of wisdom, if possessed by an Arhat (one who has attained liberation) and are not of the nature of direct insight, are called Kṣaya-jñāna (knowledge of the exhaustion of defilements) and Anutpāda-jñāna (knowledge of non-arising in the future). These two types of knowledge initially arise only in the category of suffering and origination, because they observe the aggregates of the peak of existence (the highest state of meditative absorption) as their object, using the six aspects of contemplating suffering and origination. Is the object of Vajropama-samādhi (diamond-like concentration, a firm concentration that cuts off all afflictions) the same as this? Vajropama-samādhi cognizes the cause of suffering and origination, but it differs in cognizing cessation and the path. Regarding the nine types of wisdom mentioned earlier, the verse says:
'Dharma, Anvaya, Path, and Conventional wisdom can accomplish knowledge of others' minds (Paracitta-jñāna, the wisdom that knows the minds of others). The others cannot. This knowledge of others' minds has a definite characteristic regarding its object, namely, it cannot know superior minds or past and future minds. Superior minds are of three types: level, faculty, and position. Level refers to the wisdom of a lower level (lower meditative state) not knowing the mind of a higher level (higher meditative state). Faculty refers to the wisdom of one with the faculty of faith and liberation at a specific time (one who has the root of faith and can attain liberation through practice at a specific time) not knowing the mind of one who has attained insight and liberation at any time (one who has attained enlightenment through the path of seeing and can attain liberation at any time). Position refers to a Non-returner (Anāgāmin, the third stage of Arhatship), a Sravaka-arhat (Arhat of the Hearer Vehicle), a Pratyekabuddha (Solitary Buddha), and a Buddha (Fully Enlightened One). The wisdom of each preceding position cannot know the mind of those in the subsequent, superior positions. This knowledge of others' minds cannot know past and future minds, because it only takes as its object the mind and other things that can be cognized in the present continuum of others. Furthermore, the Dharma and Anvaya categories of wisdom do not know each other. That is, the various types of knowledge of others' minds included in Dharma-jñāna do not know the Anvaya category, and the various types of knowledge of others' minds included in Anvaya-jñāna do not know the Dharma category. This is because Dharma-jñāna and Anvaya-jñāna take the complete counteractive forces of the desire realm and the upper realms as their object. This knowledge of others' minds is not present in the path of seeing (Darśana-mārga, the path of insight), because the general contemplation of the truths proceeds extremely quickly. However, they are all allowed to be objects of this wisdom. If various sentient beings are about to enter the path of seeing, Sravakas and Pratyekabuddhas practice preliminary practices (preparatory stage of practice) in advance, wanting to know the minds of those in the position of the path of seeing. When those sentient beings enter the position of the path of seeing, if the preliminary practice of the Sravaka Dharma category is complete, they can know the first two moments of their minds in the path of seeing. If they practice preliminary practices separately in order to further know the minds of the Anvaya category, by the time the preliminary practice is complete, they have already passed to the sixteenth moment of mind. Although they know this mind, it is not knowing the path of seeing. If the preliminary practice of the Pratyekabuddha Dharma category is complete, they can know the first two moments of their minds in the path of seeing. If they practice preliminary practices separately in order to further know the minds of the Anvaya category, by the time the preliminary practice is complete, they can know their eighth Anvaya-jñāna mind of origination. This is only because of the inferior.'
加行故。有說。知初二及第十五心。世尊欲知不由加行。于彼見道一切能知。盡無生智二相何別。頌曰。
智於四聖諦 知我已知等 不應更知等 如次盡無生
論曰。如本論說。云何盡智。謂無學位若正自知我已知苦。我已斷集。我已證滅。我已修道。由此所有智見明覺解慧光觀是名盡智。云何無生智。謂正自知我已知苦不應更知。廣說乃至。我已修道不應更修。由此所有廣說乃至。是名無生智。如何無漏智。可作如是知。迦濕彌羅諸論師說。從二智出后得智中作如是知故無有失。由此後得二智別故。表前觀中二智差別。有說。無漏智亦作如是知。然說見言乘言便故。或於諦理現照轉故。由此本論亦作是言。且諸智亦是見。如是十智相攝云何。謂世俗智攝一全一少分。法類智各攝一全七少分。苦集滅智各攝一全四少分。道智攝一全五少分。他心智攝一全四少分。盡無生智各攝一全六少分。何緣二智建立為十。頌曰。
由自性對治 行相行相境 加行辦因圓 故建立十智
論曰。由七緣故立二為十。一自性故立世俗智。非勝義智為自性故。二對治故立法類智。全能對治欲上界故。三行相故立苦集智。此二智境體無別故。四行相境故立滅道智。此二行相境俱有別故。五加行故立他心智
【現代漢語翻譯】 現代漢語譯本 因為有加行（努力修行）的緣故。有一種說法是，佛陀能知初地、二地以及第十五剎那的心念。世尊想要知道不由加行而得的智慧，對於證悟之道的眾生，一切都能知曉。盡智（Kṣaya-jñāna）和無生智（Anutpāda-jñāna）這兩種智慧的差別在哪裡呢？頌文說：
『智於四聖諦，知我已知等，不應更知等，如次盡無生。』
論中說：什麼是盡智？是指無學位的聖者，如實地自己知道『我已知苦』、『我已斷集』、『我已證滅』、『我已修道』。由此而產生的所有智慧、見解、明瞭、覺悟、理解、光明和觀察，就叫做盡智。什麼是無生智？是指如實地自己知道『我已知苦，不應再知』，廣泛地說，乃至『我已修道，不應再修』。由此而產生的所有（智慧、見解等），就叫做無生智。無漏智（Anāsrava-jñāna）如何能作這樣的知解呢？迦濕彌羅的論師們說，從盡智和無生智生出的后得智（prsthalabdha-jñāna）中，可以作這樣的知解，所以沒有過失。由於后得智中盡智和無生智有所區別，所以表明了前觀（正觀）中盡智和無生智的差別。有一種說法是，無漏智也能作這樣的知解。然而說『見』，是爲了順應言語的方便，或者因為對於真諦的道理，是現量照見而轉變的緣故。因此，本論也這樣說：一切的智慧也是見。這十種智慧的相互包含關係是怎樣的呢？世俗智（saṃvṛti-jñāna）包含一個全部和一個少部分。法智（dharma-jñāna）和類智（anvaya-jñāna）各自包含一個全部和七個少部分。苦智（duhkha-jñāna）、集智（samudaya-jñāna）和滅智（nirodha-jñāna）各自包含一個全部和四個少部分。道智（mārga-jñāna）包含一個全部和五個少部分。他心智（para-citta-jñāna）包含一個全部和四個少部分。盡智和無生智各自包含一個全部和六個少部分。為什麼這兩種智慧要建立為十種呢？頌文說：
『由自性對治，行相行相境，加行辦因圓，故建立十智。』
論中說：由於七種原因，將兩種智慧建立為十種。第一，由於自性的緣故，建立世俗智，因為它不是勝義智（paramārtha-jñāna），而是世俗的自性。第二，由於對治的緣故，建立法智和類智，它們能夠完全對治欲界和上界（色界和無色界）的煩惱。第三，由於行相的緣故，建立苦智和集智，這兩種智慧所觀照的境和本體沒有差別。第四，由於行相和境的緣故，建立滅智和道智，這兩種智慧的行相和境都有差別。第五，由於加行的緣故，建立他心智。
【English Translation】 English version It is because of the application of effort (Adhikāra). Some say that the Buddha knows the minds of the first, second, and fifteenth moments. The World-Honored One wants to know the wisdom that is not obtained through effort. For those who have attained the Path of Seeing, He knows everything. What is the difference between Kṣaya-jñāna (盡智, Exhaustion Knowledge) and Anutpāda-jñāna (無生智, Non-arising Knowledge)? The verse says:
'Wisdom regarding the Four Noble Truths, knowing 'I have already known,' etc., 'Should not be known again,' etc., are, in order, Exhaustion and Non-arising.'
The treatise says: What is Exhaustion Knowledge? It refers to the Arhat (無學位, one beyond learning) who truly knows for himself, 'I have already known suffering,' 'I have already eradicated the cause of suffering,' 'I have already realized cessation,' 'I have already cultivated the path.' All the wisdom, views, clarity, awareness, understanding, light, and observation arising from this are called Exhaustion Knowledge. What is Non-arising Knowledge? It refers to truly knowing for oneself, 'I have already known suffering, it should not be known again,' and so on, extensively, 'I have already cultivated the path, it should not be cultivated again.' All that arises from this (wisdom, views, etc.) is called Non-arising Knowledge. How can Anāsrava-jñāna (無漏智, undefiled knowledge) know in this way? The Kashmirian masters say that from the Prsthalabdha-jñāna (后得智, subsequent knowledge) arising from the two knowledges, one can know in this way, so there is no fault. Because there is a distinction between Exhaustion Knowledge and Non-arising Knowledge in subsequent knowledge, it indicates the difference between the two knowledges in the prior contemplation (correct contemplation). Some say that undefiled knowledge can also know in this way. However, saying 'seeing' is for the sake of linguistic convenience, or because it is a direct perception and transformation of the truth. Therefore, this treatise also says: All wisdom is also seeing. How do these ten knowledges encompass each other? Saṃvṛti-jñāna (世俗智, conventional knowledge) encompasses one whole and one part. Dharma-jñāna (法智, knowledge of dharma) and Anvaya-jñāna (類智, inferential knowledge) each encompass one whole and seven parts. Duhkha-jñāna (苦智, knowledge of suffering), Samudaya-jñāna (集智, knowledge of the origin), and Nirodha-jñāna (滅智, knowledge of cessation) each encompass one whole and four parts. Mārga-jñāna (道智, knowledge of the path) encompasses one whole and five parts. Para-citta-jñāna (他心智, knowledge of the minds of others) encompasses one whole and four parts. Exhaustion Knowledge and Non-arising Knowledge each encompass one whole and six parts. Why are these two knowledges established as ten? The verse says:
'Due to self-nature, antidote, characteristics, characteristics and object, effort, accomplishment, cause, and completeness, therefore ten knowledges are established.'
The treatise says: Due to seven reasons, two knowledges are established as ten. First, due to self-nature, Saṃvṛti-jñāna (世俗智, conventional knowledge) is established because it is not Paramārtha-jñāna (勝義智, ultimate knowledge), but worldly in nature. Second, due to antidote, Dharma-jñāna (法智, knowledge of dharma) and Anvaya-jñāna (類智, inferential knowledge) are established because they can completely counteract the afflictions of the desire realm and the upper realms (form realm and formless realm). Third, due to characteristics, Duhkha-jñāna (苦智, knowledge of suffering) and Samudaya-jñāna (集智, knowledge of the origin) are established because the object and essence of these two knowledges are not different. Fourth, due to characteristics and object, Nirodha-jñāna (滅智, knowledge of cessation) and Mārga-jñāna (道智, knowledge of the path) are established because the characteristics and object of these two knowledges are different. Fifth, due to effort, Para-citta-jñāna (他心智, knowledge of the minds of others) is established.
。非此不知他心所法。本修加行為知他心。雖成滿時亦知心所。而約加行故立他心智名。六事辦故建立盡智。事辦身中最初生故。七因圓故立無生智。一切聖道為因生故。如上所言。法智類智。全能對治欲上界法。為有少分治上欲耶。頌曰。
緣滅道法智 于修道位中 兼治上修斷 類無能治欲
論曰。修道所攝滅道法智。兼能對治上界修斷。欲之滅道勝上界故。已除自怨能兼他故。由此類智無能治欲。於此十智中誰有何行相。頌曰。
法智及類智 行相俱十六 世俗此及余 四諦智各四 他心智無漏 唯四謂緣道 有漏自相緣 俱但緣一事 盡無生十四 謂離空非我
論曰。法智類智。一一具有非常苦等十六行相。十六行相后當廣釋。世智有此及更有餘能緣一切法自共相等故。苦等四智。一一各有緣自諦境四種行相。他心智中。若無漏者唯有緣道四種行相。由此即是道智攝故。若有漏者取自所緣心心所法自相境故。如境自相行相亦爾。故此非前十六所攝。如是二種於一切時一念但緣一事為境。謂緣心時不緣心所。緣受等時不緣想等。若爾何故薄伽梵說如實了知有貪心等。非俱時取貪等及心。如不俱時取衣及垢。有貪心者。二義有貪。一貪相應。二貪所繫。貪相應心具
【現代漢語翻譯】 現代漢語譯本：如果不是通過這些（六種智），就無法瞭解他人的心和心所法（Citta-caitta dharma）。最初通過修行加行（prayoga）來了解他人的心。即使在修行圓滿時也能瞭解心所，但因為是基於加行而建立了他心智（Paracitta-jnana）的名稱。因為六件事已經完成，所以建立了盡智（Ksaya-jnana）。因為在自身中最初產生，所以建立了無生智（Anutpada-jnana）。因為一切聖道都是生起的原因，所以建立了無生智。正如上面所說，法智（Dharma-jnana）和類智（Anvaya-jnana）完全能夠對治欲界和上界的法，那麼它們是否能稍微對治上欲界呢？頌曰： 『緣滅道法智，于修道位中，兼治上修斷，類無能治欲。』 論曰：修道所包含的滅智（Nirodha-jnana）、道智（Marga-jnana）和法智，也能兼帶對治上界的修斷（bhavana-prahana），因為欲界的滅和道勝過上界。已經消除了自身的怨恨，所以能夠兼帶對治其他的。因此，類智不能對治欲界。在這十種智中，誰具有什麼樣的行相（akara）呢？頌曰： 『法智及類智，行相俱十六，世俗此及余，四諦智各四，他心智無漏，唯四謂緣道，有漏自相緣，俱但緣一事，盡無生十四，謂離空非我。』 論曰：法智和類智，各自具有無常、苦等十六種行相。十六種行相將在後面詳細解釋。世俗智（Samvrti-jnana）具有這些以及其他能夠緣取一切法自相和共相（svalaksana and samanya-laksana）的行相。苦智（Dukkha-jnana）等四種智，各自具有緣取自身諦境的四種行相。在他心智中，如果是無漏的，則只有緣取道的四種行相。這是因為它屬於道智的範疇。如果是有漏的，則取自身所緣的心和心所法的自相境，如同境的自相行相一樣。因此，這不屬於前面所說的十六種行相。這兩種（有漏和他心智）在任何時候，一念都只緣取一件事物作為對象。也就是說，緣取心的時候不緣取心所，緣取受等的時候不緣取想等。如果是這樣，為什麼薄伽梵（Bhagavan，佛）說如實了知有貪心等？並不是同時取貪等和心，就像不同時取衣服和污垢一樣。有貪心的人，有兩種含義：一是與貪相應，二是為貪所繫。與貪相應的心具有
【English Translation】 English version: Without these (six kinds of wisdom), one cannot know the minds and mental factors (Citta-caitta dharma) of others. Initially, one comes to know the minds of others through the practice of application (prayoga). Even when the practice is complete, one can still know the mental factors, but the name 'wisdom of others' minds' (Paracitta-jnana) is established based on the application. Because six things have been accomplished, the Exhaustion Wisdom (Ksaya-jnana) is established. Because it is initially produced in oneself, the Non-arising Wisdom (Anutpada-jnana) is established. Because all the noble paths are the cause of arising, the Non-arising Wisdom is established. As mentioned above, Dharma-jnana (Dharma-jnana) and Anvaya-jnana (Anvaya-jnana) are fully capable of counteracting the dharmas of the desire realm and the realms above. Do they also counteract the upper desire realm to a small extent? The verse says: 'Dharma-jnana relating to cessation and the path, in the stage of cultivation, also counteracts the afflictions to be abandoned by cultivation in the upper realms; Anvaya-jnana cannot counteract desire.' The treatise says: Dharma-jnana relating to cessation (Nirodha-jnana) and the path (Marga-jnana), which are included in the path of cultivation, can also incidentally counteract the afflictions to be abandoned by cultivation (bhavana-prahana) in the upper realms, because the cessation and path of the desire realm are superior to the upper realms. Having eliminated one's own resentment, it can incidentally counteract others. Therefore, Anvaya-jnana cannot counteract desire. Among these ten wisdoms, who has what kind of aspects (akara)? The verse says: 'Dharma-jnana and Anvaya-jnana both have sixteen aspects; worldly wisdom has these and others; the four wisdoms of the four noble truths each have four; non-outflow wisdom of others' minds only has four, namely relating to the path; outflow wisdom relates to the self-characteristic, both only relate to one thing; Exhaustion and Non-arising have fourteen, namely devoid of emptiness and non-self.' The treatise says: Dharma-jnana and Anvaya-jnana each have sixteen aspects such as impermanence and suffering. The sixteen aspects will be explained in detail later. Worldly wisdom (Samvrti-jnana) has these and others that can relate to the self-characteristic and common characteristic (svalaksana and samanya-laksana) of all dharmas. The four wisdoms of suffering (Dukkha-jnana) and so on each have four aspects relating to their own truth-object. In the wisdom of others' minds, if it is non-outflow, it only has four aspects relating to the path. This is because it belongs to the category of path wisdom. If it is outflow, it takes the self-characteristic object of the mind and mental factors that it relates to, just like the self-characteristic aspect of the object. Therefore, this does not belong to the sixteen aspects mentioned earlier. These two (outflow and wisdom of others' minds) at any time, in one moment, only relate to one thing as the object. That is, when relating to the mind, it does not relate to the mental factors; when relating to feeling, it does not relate to perception, and so on. If that is the case, why did the Bhagavan (Bhagavan, Buddha) say that one truly knows the greedy mind and so on? It does not simultaneously take greed and the mind, just as one does not simultaneously take clothes and dirt. A person with a greedy mind has two meanings: one is associated with greed, and the other is bound by greed. A mind associated with greed has
由二義。余有漏心唯貪所繫。有說。經言有貪心者。唯說第一貪相應心。離貪心者。謂治貪心。若貪不相應名離貪心者。余惑相應者應得離貪名。若爾有心非貪對治不染污性。應許此心非有貪心離貪心等。是故應許余師所說。為貪所繫名有貪心。乃至有癡離癡亦爾。毗婆沙師作如是說。聚心者謂善心。此于所緣不馳散故。散心者謂染心。此與散動相應起故。西方諸師作如是說。眠相應者名為聚心。余染污心說名為散。此不應理。諸染污心若與眠相應。應通聚散故。又應違害本論所言。如實知聚心。具足有四智。謂法智類智世俗智道智。沉心者謂染心。此與懈怠相應起故。策心者謂善心。此與正勤相應起故。小心者謂染心。少凈品者所好習故。大心者謂善心。多凈品者所好習故。或由根價眷屬隨轉力用少多故名小大。染心根少。極二相應故。善心根多。恒三相應故。染心價少。非功用成故。善心價多。大資糧成故。染心眷屬少。無未來修故。善心眷屬多。有未來修故。染心隨轉少。唯三蘊故。善心隨轉多。通四蘊故。染心力用少。所斷善根必還續故。善心力用多。忍必永斷諸隨眠故。由此染善得小大名。掉心者謂染心。掉舉相應故。不掉心者謂善心。能治彼故。不靜靜心應知亦爾。不定心者謂染心。散動相應故。定心者
【現代漢語翻譯】 現代漢語譯本： 存在二義性。我的有漏之心總是被貪慾所束縛。有人說，經中所說的『有貪心者』，僅僅是指與第一種貪慾相應的心。而『離貪心者』，是指已經調伏貪心的人。如果說與貪慾不相應的心就叫做『離貪心』，那麼與其他煩惱相應的心也應該可以稱為『離貪』。如果這樣，那麼存在一種心，它既不是貪慾的對治，也不是不染污的性質，那麼就應該允許這種心既不是『有貪心』，也不是『離貪心』等等。因此，應該允許其他論師的說法，即被貪慾所束縛才叫做『有貪心』，乃至有嗔恨、有愚癡也同樣如此。 毗婆沙師這樣說：『聚心』指的是善心，因為它對於所緣境不會散亂。『散心』指的是染污心，因為它與散亂、動搖相應而生起。西方的一些論師這樣說：與睡眠相應的叫做『聚心』，其他的染污心叫做『散心』。這種說法是不合理的。因為所有的染污心，如果與睡眠相應，那麼應該既可以稱為『聚』，也可以稱為『散』。而且，這也會違背本論所說：『如實知聚心，具足有四智』，即法智（Dharmajñāna），類智（Anvayajñāna），世俗智（Saṃvṛti-jñāna）和道智（Mārga-jñāna）。 『沉心』指的是染污心，因為它與懈怠相應而生起。『策心』指的是善心，因為它與精進相應而生起。『小心』指的是染污心，因為喜歡串習少量的清凈品。『大心』指的是善心，因為喜歡串習大量的清凈品。或者因為根（indriya）的價值、眷屬、隨轉、力量作用的多少而稱為小大。染污心的根少，最多與兩種心所相應。善心的根多，總是與三種心所相應。染污心的價值少，因為不是通過功用而成就的。善心的價值多，因為是通過大量的資糧而成就的。染污心的眷屬少，因為沒有未來的修習。善心的眷屬多，因為有未來的修習。染污心的隨轉少，只有三個蘊（skandha）。善心的隨轉多，通於四個蘊。染污心的力量作用少，因為所斷的善根必定還會繼續生起。善心的力量作用多，因為通過安忍必定能夠永遠斷除所有的隨眠（anuśaya）。因此，染污和善才有了小大之名。 『掉心』指的是染污心，因為它與掉舉相應。『不掉心』指的是善心，因為它能夠對治掉舉。『不靜靜心』也應該知道是同樣的道理。『不定心』指的是染污心，因為它與散動相應。『定心』指的是...
【English Translation】 English version: There is ambiguity. My afflicted mind is always bound by greed. Some say that 'a mind with greed' mentioned in the scriptures only refers to the mind associated with the primary form of greed. 'A mind without greed' refers to one who has subdued greed. If a mind not associated with greed is called 'a mind without greed,' then a mind associated with other afflictions should also be called 'without greed.' If so, there should be a mind that is neither the antidote to greed nor of an unpolluted nature, and we should allow that this mind is neither 'a mind with greed' nor 'a mind without greed,' and so on. Therefore, we should accept the view of other teachers that being bound by greed is called 'a mind with greed,' and the same applies to having hatred or ignorance. The Vaibhāṣika masters say: 'Collected mind' (聚心) refers to a wholesome mind because it does not wander from its object. 'Scattered mind' (散心) refers to an afflicted mind because it arises in association with scattering and agitation. Some Western teachers say that a mind associated with sleep is called 'collected mind,' and other afflicted minds are called 'scattered mind.' This is unreasonable because all afflicted minds, if associated with sleep, should be called both 'collected' and 'scattered.' Moreover, this would contradict what the treatise says: 'Knowing the collected mind as it is, one possesses four wisdoms,' namely Dharma-jñana (法智), Anvaya-jñana (類智), Saṃvṛti-jñana (世俗智), and Mārga-jñana (道智). 'Sunk mind' (沉心) refers to an afflicted mind because it arises in association with laziness. 'Elevated mind' (策心) refers to a wholesome mind because it arises in association with diligence. 'Small mind' (小心) refers to an afflicted mind because it likes to cultivate few pure qualities. 'Great mind' (大心) refers to a wholesome mind because it likes to cultivate many pure qualities. Or, it is called small or great due to the value of the faculties (indriya), retinue, transformation, and the strength of their functions. The roots of an afflicted mind are few, associated with at most two mental factors. The roots of a wholesome mind are many, always associated with three mental factors. The value of an afflicted mind is small because it is not achieved through effort. The value of a wholesome mind is great because it is achieved through vast accumulations of merit. The retinue of an afflicted mind is small because there is no future cultivation. The retinue of a wholesome mind is large because there is future cultivation. The transformation of an afflicted mind is small, consisting of only three aggregates (skandha). The transformation of a wholesome mind is large, encompassing four aggregates. The strength of an afflicted mind is small because the wholesome roots that are severed will surely arise again. The strength of a wholesome mind is great because, through patience, one can permanently sever all latent tendencies (anuśaya). Therefore, affliction and wholesomeness are called small and great. 'Distracted mind' (掉心) refers to an afflicted mind because it is associated with distraction. 'Non-distracted mind' (不掉心) refers to a wholesome mind because it can counteract distraction. 'Non-quiescent mind' (不靜靜心) should also be understood in the same way. 'Unstable mind' (不定心) refers to an afflicted mind because it is associated with scattering. 'Stable mind' (定心) refers to...
謂善心。能治彼故。不修心者謂染心。得修習修俱不攝故。修心者謂善心。容有二修故。不解脫心者謂染心。自性相續不解脫故。解脫心者謂善心。自性相續容解脫故。如是所釋不順契經。亦不能辯諸句別義。如何此釋不順契經。經言。此心云何內聚。謂心若與惛眠俱行。或內相應有止無觀。云何外散。謂心遊涉五妙欲境隨散隨流。或內相應有觀無止。豈不前說。染心眠俱便有一心通聚散過。雖說非理。不許眠俱諸染污心是散心故。豈不又說本論相違。寧違論文勿違經說。如何不辯諸句別義。謂依此釋不能辯了散等聚等八異相故。依我所釋非不能辯此契經中八句別義。謂雖散等同是染心。而為顯其過失差別。及雖聚等同是善心。而為顯其功德差別。故依八義別立八名。既不能通所違經說。所辯句義理亦不成。又若沉心即掉心者。經不應說若於爾時心沈。恐沈修安定舍三覺支者名非時修。若於爾時心掉。恐掉修擇進喜名非時修。豈修覺支有散別理。此據作意欲脩名修。非現前修故無有失。豈不我說亦不違經。雖諸染心皆名沉掉懈怠增者經說沉心。掉舉增者經說掉心。據恒相應我說體一。隨自意語誰復能遮。然實此經意不如是。前說。一切貪所繫心。皆名有貪心。貪系是何義。若貪得隨故。有學無漏心應名有貪。貪得隨故
【現代漢語翻譯】 現代漢語譯本 所謂『善心』（Śubha-citta），是因為它能夠調伏（染污心）。『不修心者』是指『染心』（Kliṣṭa-citta），因為它既不包含『修』（Śamatha，止），也不包含『習』（Vipaśyanā，觀）。『修心者』是指『善心』，因為它可能包含『止』和『觀』兩種修習。『不解脫心者』是指『染心』，因為它的自性和相續都不能從中解脫。『解脫心者』是指『善心』，因為它的自性和相續都可能從中解脫。像這樣解釋，既不符合契經（Sūtra），也不能辨別各個句子的不同含義。 為什麼說這種解釋不符合契經呢？契經中說：『此心如何內聚？』是指心如果與『惛眠』（Styāna-middha，昏沉和睡眠）一起活動，或者內心相應于『止』（Śamatha，奢摩他）而沒有『觀』（Vipaśyanā，毗婆舍那）。『如何外散？』是指心遊走於五種妙欲之境，隨之散亂和流蕩，或者內心相應于『觀』而沒有『止』。難道不是前面說過，染心與昏沉一起，就有一個心同時具有內聚和外散的過失嗎？雖然這樣說不合理，但（你）不允許與昏沉一起的染污心是散亂心。 難道不是又說了與本論相違背的話嗎？寧可違背論文，也不要違背經文的說法。為什麼不能辨別各個句子的不同含義呢？因為依照這種解釋，不能辨別散亂等、內聚等八種不同的相狀。依照我的解釋，並非不能辨別此契經中八個句子的不同含義。雖然散亂等都是染心，但爲了顯示其過失的差別；雖然內聚等都是善心，但爲了顯示其功德的差別。所以依據八種不同的意義，分別設立八個名稱。既然不能貫通所違背的經文說法，所辨別的句子含義在道理上也無法成立。 又如果沉沒的心就是掉舉的心，經文就不應該說，如果在那個時候心沉沒，恐怕因為沉沒而修習安定，捨棄了擇法、精進、喜這三個覺支，這叫做非時修。如果在那個時候心掉舉，恐怕因為掉舉而修習擇法、精進、喜，這叫做非時修。難道修習覺支有散亂和分別的道理嗎？這是根據作意想要修習而說的修習，不是現前修習，所以沒有過失。難道不是我說的不違背經文嗎？雖然各種染心都叫做沉沒和掉舉，懈怠增加的經文就說沉沒的心，掉舉增加的經文就說掉舉的心。根據恒常相應，我說它們的體性是一。隨你自己的意思說，誰又能阻止呢？然而實際上這部經的意義不是這樣的。 前面說，一切被貪所繫縛的心，都叫做有貪心。貪的繫縛是什麼意思呢？如果貪能夠隨逐，那麼有學的無漏心也應該叫做有貪，因為貪能夠隨逐。
【English Translation】 English version 『Good mind』 (Śubha-citta) is so-called because it can subdue (the defiled mind). 『One who does not cultivate the mind』 refers to the 『defiled mind』 (Kliṣṭa-citta), because it includes neither 『Śamatha』 (tranquility, calming) nor 『Vipaśyanā』 (insight, discernment). 『One who cultivates the mind』 refers to 『good mind,』 because it may include both 『Śamatha』 and 『Vipaśyanā.』 『Unliberated mind』 refers to 『defiled mind,』 because its nature and continuity cannot be liberated from it. 『Liberated mind』 refers to 『good mind,』 because its nature and continuity may be liberated from it. Such an explanation does not accord with the Sūtras and cannot distinguish the different meanings of the sentences. Why is it said that this explanation does not accord with the Sūtras? The Sūtra says: 『How does this mind become inwardly gathered?』 It refers to the mind that acts together with 『Styāna-middha』 (sloth and torpor), or whose inner state corresponds to 『Śamatha』 (tranquility) without 『Vipaśyanā』 (insight). 『How does it become outwardly scattered?』 It refers to the mind that wanders in the realm of the five desirable objects, scattering and flowing along with them, or whose inner state corresponds to 『Vipaśyanā』 without 『Śamatha.』 Didn't you say earlier that when the defiled mind is together with sloth and torpor, there is one mind that simultaneously has the fault of being inwardly gathered and outwardly scattered? Although it is unreasonable to say so, (you) do not allow the defiled mind that is together with sloth and torpor to be a scattered mind. Didn't you also say something that contradicts the original treatise? Rather violate the treatise than violate the words of the Sūtra. Why can't you distinguish the different meanings of the sentences? Because according to this explanation, you cannot distinguish the eight different aspects of scattering, gathering, and so on. According to my explanation, it is not that I cannot distinguish the different meanings of the eight sentences in this Sūtra. Although scattering and so on are all defiled minds, it is to show the difference in their faults; although gathering and so on are all good minds, it is to show the difference in their merits. Therefore, based on eight different meanings, eight names are established separately. Since you cannot connect the statements of the Sūtra that you violate, the meanings of the sentences that you distinguish cannot be established in reason. Also, if a sunken mind is the same as an agitated mind, the Sūtra should not say that if at that time the mind is sunken, fearing that because of sinking, one cultivates stability and abandons the three factors of enlightenment—discrimination, vigor, and joy—this is called untimely cultivation. If at that time the mind is agitated, fearing that because of agitation, one cultivates discrimination, vigor, and joy, this is called untimely cultivation. Is there a reason to have scattering and distinction in cultivating the factors of enlightenment? This is based on the intention to cultivate, not on present cultivation, so there is no fault. Isn't what I said not violating the Sūtra? Although various defiled minds are called sinking and agitation, the Sūtra says that the mind that increases in laziness is the sinking mind, and the Sūtra says that the mind that increases in agitation is the agitated mind. According to constant correspondence, I say that their nature is one. Who can stop you from saying whatever you want? However, in reality, the meaning of this Sūtra is not like this. Earlier, it was said that all minds bound by greed are called greedy minds. What is the binding of greed? If greed can follow, then the non-outflow mind of a learner should also be called greedy, because greed can follow.
。若貪所緣故。無學有漏心應名有貪。貪所緣故。若不許彼為貪所緣。云何彼心可成有漏。若謂由為共相惑緣應名有癡。癡所緣故。然他心智不緣貪得。亦不可說緣緣心貪。寧知他心是有貪等。故非貪系名有貪心。若爾云何。今詳經意貪相應故名有貪心。貪不相應名離貪等。若爾何故余契經言。離貪瞋癡心不還墮三有。依離得說故無有過。豈不於前已破此說。余惑相應者。應得離貪名。彼亦與貪不相應故。若依此意。許亦無違。然不說為離貪心者。彼屬有瞋有癡等故。且止傍論應述本宗。此所明他心智。為亦能取他心所緣。及亦取他心能緣行相不。俱不能取。知彼心時。不觀彼所緣能緣行相故。謂但知彼有染等心。不知彼心所染色等。亦不知彼能緣行相。不爾他心智應亦緣色等。又亦應有能自緣失。諸他心智有決定相。謂唯能取欲色界系及非所繫。他相續中現在同類心心所法。一實自相為所緣境。空無相不相應。盡無生所不攝。不在見道無間道中。余所不遮如應容有。盡無生智除空非我。各具有餘十四行相。由此二智雖勝義攝而涉於世俗欲離空非我。謂由彼力于出觀時作如是言。我生已盡梵行已立。所作已辦不受後有。為有無漏越此十六更是所餘行相攝不。頌曰。
凈無越十六 余說有論故
論曰。迦濕
彌羅國諸論師言。無無漏行相越此十六。外國師說。更有所餘無漏行相越於十六。云何知然。由本論故。如本論說。頗有不繫心能了別欲界系法耶。曰能了別。謂非常故苦故空故非我故因故集故生故緣故。有是處有是事。如理所引了別。若謂彼文不為顯示不繫心了別欲界系法時。除前所明八行相外別有有是處有是事行相。但為顯示作八行相。斯有是處斯有是事。此釋不然。余不說故。謂若彼論依此意說。應于余處亦說此言。然彼余文但作是說。頗有見斷心能了別欲界系法耶。曰能了別。謂我故我所故。斷故常故。無因故無作故損減故。尊故勝故上故。第一故能清凈故。能解脫故。能出離故。惑故疑故猶豫故。貪故瞋故慢故癡故。不如理所引了別。此等亦應說有是處等言。既無此言故釋非理。十六行相實事有幾。何謂行相。能行所行。頌曰。
行相實十六 此體唯是慧 能行有所緣 所行諸有法
論曰。有餘師說。十六行相名雖十六實事唯七。謂緣苦諦名實俱四。緣餘三諦名四實一。如是說者實亦十六。謂苦聖諦有四相。一非常二苦三空四非我。待緣故非常。逼迫性故苦。違我所見故空。違我見故非我。集聖諦有四相。一因二集三生四緣。如種理故因。等現理故集。相續理故生。成辦理故緣。譬如泥團
【現代漢語翻譯】 現代漢語譯本 彌羅國的論師們說，沒有超過這十六種行相的無漏行相。外國的論師說，還有其他的無漏行相超過這十六種。如何得知是這樣呢？根據本論的緣故。如本論所說：『有沒有不繫縛的心能夠了別欲界繫縛的法呢？』回答是『能夠了別』，即因為非常、苦、空、非我、因、集、生、緣的緣故。『有是處』、『有是事』，是如理所引導的了別。如果說那段經文不是爲了顯示不繫縛的心了別欲界繫縛的法時，除了前面所說的八種行相外，另外有『有是處』、『有是事』的行相，只是爲了顯示作八種行相，『斯有是處』、『斯有是事』。這種解釋是不對的，因為其他地方沒有這樣說。如果那部論典依據這個意思說，應該在其他地方也說這句話。然而，那部論典的其他經文只是這樣說：『有沒有見斷的心能夠了別欲界繫縛的法呢？』回答是『能夠了別』，即因為我、我所、斷、常、無因、無作、損減、尊、勝、上、第一、能清凈、能解脫、能出離、惑、疑、猶豫、貪、瞋、慢、癡的緣故，是不如理所引導的了別。這些也應該說『有是處』等語。既然沒有這些話，所以這種解釋是不合理的。十六行相的真實體性有幾種？什麼是行相？能行和所行是什麼？頌文說： 『行相實十六，此體唯是慧，能行有所緣，所行諸有法。』 論中說：有些論師說，十六行相名稱雖然有十六種，但真實體性只有七種。即緣苦諦時，名稱和實體都有四種；緣其餘三諦時，名稱有四種，實體只有一種。這樣說的人認為，真實體性也有十六種。即苦聖諦有四種行相：一、非常（anitya），二、苦（duhkha），三、空（sunyata），四、非我（anatman）。因為依賴因緣所以是『非常』。具有逼迫的性質所以是『苦』。違揹我所的見解所以是『空』。違揹我見所以是『非我』。集聖諦有四種行相：一、因（hetu），二、集（samudaya），三、生（prabhava），四、緣（pratyaya）。如種子的道理所以是『因』。等同顯現的道理所以是『集』。相續的道理所以是『生』。成就辦理的道理所以是『緣』。譬如泥團。
【English Translation】 English version The teachers of Mi Luo country said that there are no non-outflow (anasrava) characteristics exceeding these sixteen. Foreign teachers say that there are other non-outflow characteristics exceeding the sixteen. How do we know this is so? Because of the original treatise. As the original treatise says: 'Is there a non-attached mind that can discern the laws bound to the desire realm?' The answer is 'It can discern,' because of impermanence (anitya), suffering (duhkha), emptiness (sunyata), non-self (anatman), cause (hetu), accumulation (samudaya), arising (prabhava), and condition (pratyaya). 'There is a place' and 'there is a matter' are discernments guided by reason. If it is said that the passage is not to show that the non-attached mind discerns the laws bound to the desire realm, and that besides the eight characteristics mentioned earlier, there are other characteristics of 'there is a place' and 'there is a matter,' but only to show the eight characteristics, 'this is the place' and 'this is the matter,' then this explanation is not correct, because it is not said elsewhere. If that treatise says according to this meaning, it should also say this sentence elsewhere. However, the other texts of that treatise only say this: 'Is there a mind that has severed views that can discern the laws bound to the desire realm?' The answer is 'It can discern,' because of self (atman), what belongs to self (atmiya), severance (nirodha), permanence (nitya), without cause (ahetu), without action (akriya), diminution (apachaya), honor (guru), superiority (srestha), above (uttara), first (prathama), able to purify (visuddhi), able to liberate (vimoksha), able to escape (nihsarana), delusion (moha), doubt (vicikitsa), hesitation (kanksa), greed (lobha), hatred (dvesha), pride (mana), and ignorance (avidya), which are discernments not guided by reason. These should also say 'there is a place' and so on. Since there are no such words, this explanation is unreasonable. How many real entities are there in the sixteen characteristics? What are the characteristics? What are the actor and the acted upon? The verse says: 'The characteristics are truly sixteen, their essence is only wisdom (prajna), the actor has an object, and the acted upon are all existing things (dharma).' The treatise says: Some teachers say that although the names of the sixteen characteristics are sixteen, the real entities are only seven. That is, when contemplating the truth of suffering (duhkha satya), both the name and the entity have four; when contemplating the other three truths (arya satya), the name has four, but the entity has only one. Those who say this believe that the real entities are also sixteen. That is, the truth of suffering (duhkha satya) has four characteristics: 1. Impermanence (anitya), 2. Suffering (duhkha), 3. Emptiness (sunyata), 4. Non-self (anatman). Because it depends on conditions, it is 'impermanent'. Because it has the nature of oppression, it is 'suffering'. Because it violates the view of what belongs to self, it is 'empty'. Because it violates the view of self, it is 'non-self'. The truth of accumulation (samudaya satya) has four characteristics: 1. Cause (hetu), 2. Accumulation (samudaya), 3. Arising (prabhava), 4. Condition (pratyaya). Like the principle of a seed, it is 'cause'. Like the principle of equal manifestation, it is 'accumulation'. Like the principle of continuity, it is 'arising'. Like the principle of accomplishing and managing, it is 'condition'. For example, a lump of clay.
輪繩水等眾緣和合成辦瓶等。滅聖諦有四相。一滅二靜三妙四離。諸蘊盡故滅。三火息故靜。無眾患故妙。脫眾災故離。道聖諦有四相。一道二如三行四出。通行義故道。契正理故如。正趣向故行。能永超故出。又非究竟故非常。如荷重擔故苦。內離士夫故空。不自在故非我。牽引義故因。出現義故集。滋產義故生。為依義故緣。不續相續斷故滅。離三有為相故靜。勝義善故妙。極安隱故離。治邪道故道。治不如故如。趣入涅槃宮故行。棄捨一切有故出。如是古釋既非一門故隨所樂更為別釋。生滅故非常。違聖心故苦。於此無我故空。自非我故非我。因集生緣如經所釋。謂五取蘊以欲為根。以欲為集。以欲為類。以欲為生。唯此生聲應在後說。與論為異。此四體相差別云何。由隨位別四欲有異。一執現總我起總自體欲。二執當總我起總後有欲。三執當別我起別後有欲。四執續生我起續生時欲。或執造業我起造業時欲。第一于苦是初因故說名為因。如種子于果第二于苦等招集故說名為集。如芽等於果。第三于苦為別緣故說名為緣。如田等於果。謂由田水糞等力故令果味勢熟德別生。第四于苦能近生故說名為生。如華蕊于果。或如契經說。有二五二四愛行為四種欲。執現總我有五種異。一執我現決定有。二執我現如是有。
【現代漢語翻譯】 現代漢語譯本 輪繩水等眾多條件和合才能形成瓶子等事物。滅聖諦（Nirodha Satya，指滅苦的真理）有四種相狀：一、滅（Nirodha），二、靜（Shanta），三、妙（Pranita），四、離（Nihsarana）。諸蘊（Skandha，構成個體的要素）止息故稱『滅』。三火（貪嗔癡）熄滅故稱『靜』。沒有各種苦患故稱『妙』。脫離各種災難故稱『離』。 道聖諦（Magga Satya，指通往滅苦的道路的真理）有四種相狀：一、道（Marga），二、如（Nyaya），三、行（Pratipat），四、出（Niryana）。通行之義故稱『道』。契合正理故稱『如』。正確趣向故稱『行』。能夠永遠超脫故稱『出』。此外，因為不是究竟的，所以是『非常』（Anitya）。如同揹負重擔，所以是『苦』（Duhkha）。內在遠離士夫（Purusha，神我）的實體，所以是『空』（Shunyata）。不自在，所以是『非我』（Anatma）。 牽引之義故稱『因』（Hetu）。出現之義故稱『集』（Samudaya）。滋長產生之義故稱『生』（Prabhava）。作為所依之義故稱『緣』（Pratyaya）。不連續的相續斷絕故稱『滅』。遠離三有（欲有、色有、無色有）的相狀故稱『靜』。殊勝的善故稱『妙』。極其安穩故稱『離』。對治邪道故稱『道』。對治不如理作意故稱『如』。趣入涅槃（Nirvana，解脫）之宮故稱『行』。捨棄一切有為法故稱『出』。像這樣，古代的解釋並非只有一種，所以可以根據自己的喜好再做其他解釋。 生滅變化故是『非常』。違背聖者之心故是『苦』。在此之中沒有我，所以是『空』。自身不是我，所以是『非我』。因、集、生、緣，如經文所解釋的，是指五取蘊（Pancha Upadanaskandha，執取為自我的五種要素）以欲（Chanda，慾望）為根，以欲為集，以欲為類，以欲為生。只有這個『生』字應該放在後面說，這與論典有所不同。這四種體相的差別是什麼呢？由於隨著位置不同，四種欲也有所不同：一、執著現在總體的我，生起總體的自體之慾。二、執著未來總體的我，生起總體的後有之慾。三、執著未來個別的我，生起個別的後有之慾。四、執著相續轉生的我，生起相續轉生時的欲。 或者執著造業的我，生起造業時的欲。第一種欲，對於苦是最初的因，所以稱為『因』，如同種子對於果實。第二種欲，對於苦等能夠招集，所以稱為『集』，如同芽等於果實。第三種欲，對於苦是特別的緣，所以稱為『緣』，如同田地對於果實，因為憑藉田地、水、肥料等的力量，使得果實的味道、勢力、成熟的功德有所不同。第四種欲，對於苦能夠近似地產生，所以稱為『生』，如同花蕊對於果實。或者如契經所說，有二五、二四愛行（Tanha，渴愛），作為四種欲。執著現在總體的我，有五種不同：一、執著我現在決定存在。二、執著我現在就是這樣存在。
【English Translation】 English version The formation of things like pots depends on the combination of various conditions such as wheels, ropes, and water. The Nirodha Satya (Truth of Cessation) has four aspects: 1. Nirodha (Cessation), 2. Shanta (Stillness), 3. Pranita (Excellence), and 4. Nihsarana (Departure). It is called 'Cessation' because the Skandhas (aggregates constituting an individual) cease. It is called 'Stillness' because the three fires (greed, hatred, and delusion) are extinguished. It is called 'Excellence' because there are no sufferings. It is called 'Departure' because it is free from all calamities. The Magga Satya (Truth of the Path) has four aspects: 1. Marga (Path), 2. Nyaya (Rightness), 3. Pratipat (Practice), and 4. Niryana (Going Forth). It is called 'Path' because it allows passage. It is called 'Rightness' because it accords with correct reasoning. It is called 'Practice' because it leads in the right direction. It is called 'Going Forth' because it enables one to transcend forever. Furthermore, because it is not ultimate, it is 'Anitya' (Impermanent). Like bearing a heavy burden, it is 'Duhkha' (Suffering). Because it is intrinsically devoid of a Purusha (Self), it is 'Shunyata' (Emptiness). Because it is not self-governing, it is 'Anatma' (Non-Self). It is called 'Hetu' (Cause) because of its drawing or leading function. It is called 'Samudaya' (Arising) because of its appearance. It is called 'Prabhava' (Production) because of its nourishing and generating function. It is called 'Pratyaya' (Condition) because it serves as a basis. It is called 'Cessation' because the non-continuous succession is cut off. It is called 'Stillness' because it is free from the characteristics of the three realms of existence (desire realm, form realm, formless realm). It is called 'Excellence' because it is supremely good. It is called 'Departure' because it is extremely peaceful. It is called 'Path' because it counteracts wrong paths. It is called 'Rightness' because it counteracts irrational thinking. It is called 'Practice' because it leads to the palace of Nirvana (Liberation). It is called 'Going Forth' because it abandons all conditioned phenomena. Thus, the ancient interpretations are not singular, so one can further explain them according to one's preference. Because of arising and ceasing, it is 'Impermanent'. Because it goes against the heart of the noble ones, it is 'Suffering'. Because there is no self in this, it is 'Emptiness'. Because it is not self, it is 'Non-Self'. Cause, Arising, Production, and Condition, as explained in the scriptures, refer to the Pancha Upadanaskandha (Five Aggregates of Clinging), with Chanda (desire) as the root, with desire as the arising, with desire as the category, and with desire as the production. Only this word 'production' should be mentioned later, which differs from the treatises. What are the differences in these four characteristics? Because the four desires differ according to their positions: 1. Clinging to the present total self, giving rise to the desire for the total self. 2. Clinging to the future total self, giving rise to the desire for the total future existence. 3. Clinging to the future individual self, giving rise to the desire for the individual future existence. 4. Clinging to the continuously reborn self, giving rise to the desire at the time of continuous rebirth. Or clinging to the self that creates karma, giving rise to the desire at the time of creating karma. The first desire, for suffering, is the initial cause, so it is called 'Cause', like a seed for a fruit. The second desire, for suffering, can gather, so it is called 'Arising', like a sprout for a fruit. The third desire, for suffering, is a special condition, so it is called 'Condition', like a field for a fruit, because by the power of the field, water, fertilizer, etc., the taste, strength, and mature virtues of the fruit are different. The fourth desire, for suffering, can closely produce, so it is called 'Production', like a flower bud for a fruit. Or as the sutras say, there are two fives and two fours of Tanha (craving), serving as the four desires. Clinging to the present total self has five differences: 1. Clinging to the belief that I certainly exist now. 2. Clinging to the belief that I exist in this way now.
三執我現變異有。四執我現有。五執我現無。執當總我亦有五異。一執我當決定有。二執我當如是有。三執我當變異有。四執我當有。五執我當無。執當別我有四種異。一執我當別有。二執我當決定別有。三執我當如是別有。四執我當變異別有。執續生我等亦有四種異。一執我亦當有。二執我亦當決定有。三執我亦當如是有。四執我亦當變異有。流轉斷故滅。眾苦息故靜。如說苾芻諸行皆苦。唯有涅槃最為寂靜。更無上故妙。不退轉故離。如正道故道。如實轉故如。定能趣故行。如說此道能至清淨餘見必無至清凈理。永離有故出。又為治常樂我所我見故修非常苦空非我行相。為治無因一因變因知先因見故修因集生緣行相。為治解脫是無見故修滅行相。為治解脫是苦見故修靜行相。為治靜慮及等至樂是妙見故修妙行相。為治解脫是數退墮非永見故修離行相。為治無道邪道余道退道見故修道如行出行相。如是行相以慧為體。若爾慧應非有行相。以慧與慧不相應故。由此應言諸心心所取境類別皆名行相。慧及諸餘心心所法有所緣故皆是能行。一切有法皆是所行。由此三門體有寬狹慧通行相能行所行。余心心所唯能所行。諸餘有法唯是所行。已辨十智行相差別。當辨性攝依他依身。頌曰。
性俗三九善 依地俗一切
【現代漢語翻譯】 現代漢語譯本 三種執著于『我』（Ātman）現在會發生變異的觀點。 四種執著于『我』現在存在的觀點。 五種執著于『我』現在不存在的觀點。 對於未來總體的『我』的執著，也有五種不同的觀點。一是執著于『我』未來必定存在。二是執著于『我』未來會像這樣存在。三是執著于『我』未來會發生變異。四是執著于『我』未來會存在。五是執著于『我』未來會不存在。 對於未來個別的『我』的執著，有四種不同的觀點。一是執著于『我』未來會個別存在。二是執著于『我』未來必定個別存在。三是執著于『我』未來會像這樣個別存在。四是執著于『我』未來會發生變異。 對於持續輪迴的『我』的執著，也有四種不同的觀點。一是執著于『我』也會存在。二是執著于『我』也會必定存在。三是執著于『我』也會像這樣存在。四是執著于『我』也會發生變異。 因為流轉斷絕，所以滅盡。因為眾苦止息，所以寂靜。正如所說，比丘（Bhiksu），一切行（Samskara）皆是苦，唯有涅槃（Nirvana）最為寂靜。 因為沒有更殊勝的，所以是妙。因為不退轉，所以是離。如同正道（Aryamarga），所以是道。如實運轉，所以是如。決定能夠趨向，所以是行。正如所說，此道能夠到達清凈，其他見解必定沒有到達清凈的道理。 因為永遠脫離『有』，所以是出。又爲了對治常、樂、我、所、我見（Atma-drishti），所以修習非常、苦、空、非我的行相（Lakshana）。爲了對治無因、一因、變因，知曉先因的見解，所以修習因、集、生、緣的行相。爲了對治解脫是『無』的見解，所以修習滅的行相。爲了對治解脫是『苦』的見解，所以修習靜的行相。爲了對治靜慮（Dhyana）及等至（Samapatti）的樂是『妙』的見解，所以修習妙的行相。爲了對治解脫是數數退墮而非永恒的見解，所以修習離的行相。爲了對治無道、邪道、余道、退道的見解，所以修習道、如、行、出的行相。像這樣的行相以慧（Prajna）為體。 如果這樣，慧就不應該有行相，因為慧與慧不相應。由此應該說，諸心、心所（Caitasika）取境的類別都叫做行相。慧及諸餘心、心所法因為有所緣，所以都是能行。一切有法都是所行。由此三門，體有寬狹，慧通行相、能行、所行。其餘心、心所唯能所行。諸餘有法唯是所行。 已經辨明十智（Dasabala）的行相差別，現在應當辨明自性（Svabhava）、所攝（Parigraha）、依他起性（Paratantra-svabhava）。頌曰： 自性、世俗、三九善，依地、世俗、一切
【English Translation】 English version There are three views that cling to the idea that the 'self' (Ātman) is currently undergoing change. There are four views that cling to the idea that the 'self' currently exists. There are five views that cling to the idea that the 'self' currently does not exist. Regarding clinging to the future overall 'self', there are also five different views. First, clinging to the idea that the 'self' will definitely exist in the future. Second, clinging to the idea that the 'self' will exist in the future in this way. Third, clinging to the idea that the 'self' will undergo change in the future. Fourth, clinging to the idea that the 'self' will exist in the future. Fifth, clinging to the idea that the 'self' will not exist in the future. Regarding clinging to the future individual 'self', there are four different views. First, clinging to the idea that the 'self' will exist individually in the future. Second, clinging to the idea that the 'self' will definitely exist individually in the future. Third, clinging to the idea that the 'self' will exist individually in this way in the future. Fourth, clinging to the idea that the 'self' will undergo change in the future. Regarding clinging to the 'self' that continues to transmigrate, there are also four different views. First, clinging to the idea that the 'self' will also exist. Second, clinging to the idea that the 'self' will also definitely exist. Third, clinging to the idea that the 'self' will also exist in this way. Fourth, clinging to the idea that the 'self' will also undergo change. Because transmigration is cut off, there is cessation. Because suffering ceases, there is tranquility. As it is said, Bhiksu, all conditioned things (Samskara) are suffering; only Nirvana is the most tranquil. Because there is nothing more supreme, it is wonderful. Because it does not regress, it is detachment. Like the Noble Path (Aryamarga), it is the Path. Because it turns in accordance with reality, it is Thusness. Because it can definitely lead, it is practice. As it is said, this path can reach purity; other views definitely have no reason to reach purity. Because it is eternally separated from 'existence', it is liberation. Furthermore, in order to counteract the views of permanence, pleasure, self, what belongs to self, and self-view (Atma-drishti), one cultivates the aspects of impermanence, suffering, emptiness, and non-self (Lakshana). In order to counteract the views of having no cause, a single cause, or a changing cause, knowing the view of a prior cause, one cultivates the aspects of cause, aggregation, arising, and condition. In order to counteract the view that liberation is 'non-existence', one cultivates the aspect of cessation. In order to counteract the view that liberation is 'suffering', one cultivates the aspect of tranquility. In order to counteract the view that the bliss of meditative concentration (Dhyana) and attainment (Samapatti) is 'wonderful', one cultivates the aspect of the wonderful. In order to counteract the view that liberation is subject to repeated regression and is not eternal, one cultivates the aspect of detachment. In order to counteract the views of having no path, a wrong path, other paths, or regressive paths, one cultivates the aspects of path, thusness, practice, and liberation. Such aspects have wisdom (Prajna) as their essence. If this is the case, wisdom should not have aspects, because wisdom is not associated with wisdom. Therefore, it should be said that the categories of objects taken by all minds and mental factors (Caitasika) are called aspects. Wisdom and all other mental factors, because they have an object of focus, are all capable of acting. All existent phenomena are what is acted upon. Therefore, through these three gates, the essence has breadth and narrowness; wisdom pervades aspects, what is capable of acting, and what is acted upon. Other minds and mental factors are only capable of what is acted upon. All other existent phenomena are only what is acted upon. Having already distinguished the differences in aspects of the ten powers (Dasabala) of wisdom, now one should distinguish the nature (Svabhava), what is included (Parigraha), and the dependently arisen nature (Paratantra-svabhava). The verse says: Nature, conventional, three nines are wholesome, dependent on ground, conventional, all.
他心智唯四 法六餘十九 現起所依身 他心依欲色 法智但依欲 餘八通三界
論曰。如是十智三性攝者。謂世俗通三性。餘九智唯是善。依地別者。謂世俗智通依欲界乃至有頂。他心智唯依四根本靜慮。法智依此四及未至中間。余依此六地及下三無色。依身別者。謂他心智依欲色界俱可現前。法智但依欲界現起。餘八智現起通依三界身。已辯性地身。當辯念住攝。頌曰。
諸智念住攝 滅智唯最後 他心智后三 餘八智通四
論曰。滅智攝在法念住中。他心智后三攝。所餘八皆通四。如是十智展轉相望。一一當言幾智為境。頌曰。
諸智互相緣 法類道各九 苦集智各二 四皆十滅非
論曰。法智慧緣九智為境。除類智。類智慧緣九智為境。除法智。道智慧緣九智為境。除世俗智。非道攝故。苦集二智一一能緣二智為境。謂俗他心。世俗他心盡無生智皆緣十智為境。滅智不緣諸智為境。唯以擇滅為所緣故。十智所緣總有幾法。何智幾法為所緣境。頌曰。
所緣總有十 謂三界無漏 無為各有二 俗緣十法五 類七苦集六 滅緣一道二 他心智緣三 盡無生各九
論曰。十智所緣總有十法。謂有為法分為八種。三界所繫無漏有為。各有
【現代漢語翻譯】 現代漢語譯本 『他心智』（Paracitta-jñāna，知他人心念的智慧）的生起，只能以四禪定為基礎；『法智』（Dharma-jñāna，知現世法的智慧）的生起，只能以欲界為基礎；其餘十九種智慧，則可以三界為基礎。 『現起』（pratyutpanna，當下生起）的所依之身，『他心智』依賴欲界和色界；『法智』只依賴欲界；其餘八種智慧則通於三界。 論曰：這十種智慧，以三種自性來攝取，即『世俗智』（saṃvṛti-jñāna，認識世俗諦的智慧）通於三種自性，其餘九種智慧唯是善。從所依之地來說，『世俗智』通於依賴欲界乃至有頂天（Akaniṣṭha）；『他心智』唯依四根本靜慮；『法智』依賴這四種禪定以及未至定（anāgamya-samādhi）和中間定（antarā-samādhi）；其餘智慧依賴這六地以及下三無色界。 從所依之身來說，『他心智』依賴欲界和色界的身**都可以現前。『法智』但依賴欲界現起。其餘八種智慧現起時，通於依賴三界之身。以上已經辨析了自性、地和身，下面應當辨析念住（smṛtyupasthāna）所攝。 頌曰： 諸智念住攝，滅智唯最後，他心智后三，餘八智通四。 論曰：『滅智』（nirodha-jñāna，知滅諦的智慧）攝在法念住（dharma-smṛtyupasthāna）中，『他心智』攝在後三種念住中，其餘八種智慧都通於四種念住。 如是十種智慧，展轉相望，每一種智慧應當以幾種智慧為境界？頌曰： 諸智互相緣，法類道各九，苦集智各二，四皆十滅非。 論曰：『法智』能緣九種智慧為境界，除了『類智』（anvaya-jñāna，知未來法的智慧）。『類智』能緣九種智慧為境界，除了『法智』。『道智』（mārga-jñāna，知解脫道的智慧）能緣九種智慧為境界，除了『世俗智』，因為不是道所攝。『苦智』（duḥkha-jñāna，知苦諦的智慧）和『集智』（samudaya-jñāna，知集諦的智慧）各自能緣兩種智慧為境界，即『世俗智』和『他心智』。『世俗智』、『他心智』、『盡智』（kṣaya-jñāna，知煩惱已盡的智慧）、『無生智』（anutpāda-jñāna，知未來不再生的智慧）都緣十種智慧為境界。『滅智』不緣諸智為境界，唯以擇滅（pratisaṃkhyā-nirodha）為所緣。 十種智慧所緣總共有幾種法？何種智慧以幾種法為所緣境？頌曰： 所緣總有十，謂三界無漏，無為各有二，俗緣十法五，類七苦集六，滅緣一道二，他心智緣三，盡無生各九。 論曰：十種智慧所緣總共有十法，即有為法分為八種，三界所繫有為，無漏有為，各有
【English Translation】 English version The arising of 『Paracitta-jñāna』 (knowledge of others' minds) is based only on the four dhyānas (meditative states); the arising of 『Dharma-jñāna』 (knowledge of present phenomena) is based only on the desire realm; the remaining nineteen types of wisdom can be based on the three realms. The body on which 『pratyutpanna』 (present arising) depends, 『Paracitta-jñāna』 relies on the desire and form realms; 『Dharma-jñāna』 relies only on the desire realm; the remaining eight types of wisdom are common to the three realms. Treatise says: These ten wisdoms, when categorized by their three natures, mean that 『saṃvṛti-jñāna』 (knowledge of conventional truth) is common to the three natures, and the remaining nine wisdoms are only wholesome. In terms of the grounds on which they depend, 『saṃvṛti-jñāna』 is common to dependence on the desire realm up to the Akaniṣṭha heaven; 『Paracitta-jñāna』 depends only on the four fundamental dhyānas; 『Dharma-jñāna』 depends on these four dhyānas as well as the anāgamya-samādhi (unobtained concentration) and antarā-samādhi (intermediate concentration); the remaining wisdoms depend on these six grounds and the lower three formless realms. In terms of the body on which they depend, 『Paracitta-jñāna』 relies on the bodies of the desire and form realms **both can manifest. 『Dharma-jñāna』 manifests only relying on the desire realm. When the remaining eight wisdoms manifest, they are common to reliance on the bodies of the three realms. Having already distinguished the natures, grounds, and bodies, we should now distinguish what is included in the smṛtyupasthāna (foundations of mindfulness). Verse says: All wisdoms are included in the foundations of mindfulness, nirodha-jñāna (knowledge of cessation) is only in the last, paracitta-jñāna (knowledge of others' minds) is in the last three, the remaining eight wisdoms are common to all four. Treatise says: 『Nirodha-jñāna』 is included in the dharma-smṛtyupasthāna (foundation of mindfulness of phenomena), 『Paracitta-jñāna』 is included in the last three foundations of mindfulness, and the remaining eight wisdoms are common to all four foundations of mindfulness. Thus, these ten wisdoms, in relation to each other, how many wisdoms should each be considered as an object? Verse says: All wisdoms are mutually conditioned, dharma, anvaya, and mārga each have nine, duḥkha and samudaya each have two, all four have ten, nirodha does not. Treatise says: 『Dharma-jñāna』 can condition nine wisdoms as objects, except for 『anvaya-jñāna』 (knowledge of subsequent truth). 『Anvaya-jñāna』 can condition nine wisdoms as objects, except for 『Dharma-jñāna』. 『Mārga-jñāna』 (knowledge of the path) can condition nine wisdoms as objects, except for 『saṃvṛti-jñāna』, because it is not included in the path. 『Duḥkha-jñāna』 (knowledge of suffering) and 『samudaya-jñāna』 (knowledge of the origin of suffering) each can condition two wisdoms as objects, namely 『saṃvṛti-jñāna』 and 『Paracitta-jñāna』. 『Saṃvṛti-jñāna』, 『Paracitta-jñāna』, 『kṣaya-jñāna』 (knowledge of the exhaustion of defilements), and 『anutpāda-jñāna』 (knowledge of non-arising in the future) all condition ten wisdoms as objects. 『Nirodha-jñāna』 does not condition any wisdoms as objects, only taking pratisaṃkhyā-nirodha (cessation through wisdom) as its object. How many dharmas in total are conditioned by the ten wisdoms? How many dharmas are conditioned by each wisdom? Verse says: The conditioned are ten in total, namely the three realms and the unconditioned, each of the unconditioned has two, saṃvṛti conditions ten dharmas and five, anvaya has seven, duḥkha and samudaya have six, nirodha conditions one path and two, paracitta-jñāna conditions three, kṣaya and anutpāda each have nine. Treatise says: The conditioned by the ten wisdoms are ten dharmas in total, namely conditioned dharmas divided into eight types, conditioned dharmas pertaining to the three realms, and unconditioned dharmas, each having
相應不相應故。無為分二種。善無記別故。俗智總緣十法為境。法智緣五。謂欲界二無漏道二及善無為。類智緣七。謂色無色無漏道六及善無為。苦集智各緣三界所繫六。滅智緣一。謂善無為道智緣二。謂無漏道。他心智緣欲色無漏三相應法。盡無生智緣有為八及善無為。頗有一念智緣一切法不。不爾。豈不非我觀智知一切法皆非我耶。此亦不能緣一切法。不緣何法。此體是何。頌曰。
俗智除自品 總緣一切法 為非我行相 唯聞思所成
論曰。以世俗智觀一切法為非我時猶除自品。自品謂自體相應俱有法。境有境別故。同一所緣故。相鄰近故。非此智所緣。此智唯是欲色界攝。聞思所成非修所成。修所成慧地別緣故。若異此者應頓離染。已辯所緣。復應思擇。誰成就幾智耶。頌曰。
異生聖見道 初念定成一 二定成三智 后四一一增 修道定成七 離欲增他心 無學鈍利根 定成九成十
論曰。諸異生位及聖見道第一剎那定成一智。謂世俗智。第二剎那定成三智。謂加法苦。第四六十十四剎那。如次後后增類集滅道智。諸未增位成數如前。故修位中亦定成七。如是諸位。若已離欲各各增一。謂他心智。唯除異生生無色者。時解脫者定成九智。謂加盡智。不時解脫定成
【現代漢語翻譯】 現代漢語譯本 『相應不相應故』：因為（無為法）與心識相應或不相應的緣故。 『無為分二種』：無為法分為兩種。 『善無記別故』：因為（無為法）有善與無記的差別。 『俗智總緣十法為境』：世俗智以十種法為總的所緣境。 『法智緣五』：法智緣五種法。 『謂欲界二無漏道二及善無為』：即欲界的兩種法，兩種無漏道，以及善的無為法。 『類智緣七』：類智緣七種法。 『謂色無色無漏道六及善無為』：即色界、無色界，六種無漏道，以及善的無為法。 『苦集智各緣三界所繫六』：苦智和集智各自緣三界所繫屬的六種法。 『滅智緣一』：滅智緣一種法。 『謂善無為』：即善的無為法。 『道智緣二』：道智緣兩種法。 『謂無漏道』：即無漏道。 『他心智緣欲色無漏三相應法』：他心智緣欲界、色界和無漏界的三種相應法。 『盡無生智緣有為八及善無為』：盡智和無生智緣八種有為法以及善的無為法。 『頗有一念智緣一切法不』：是否有一個念頭的智慧能夠緣一切法呢？ 『不爾』：不是這樣的。 『豈不非我觀智知一切法皆非我耶』：難道不是非我觀智知道一切法都不是我嗎？ 『此亦不能緣一切法』：這個智慧也不能緣一切法。 『不緣何法』：不緣哪種法呢？ 『此體是何』：這個智慧的體性是什麼呢？ 『頌曰』：頌文說： 『俗智除自品 總緣一切法』：世俗智在觀一切法為非我時，會排除自身一類。 『為非我行相 唯聞思所成』：以非我的行相為所緣，並且僅僅是由聽聞和思惟所成就的。 『論曰』：論述說： 『以世俗智觀一切法為非我時猶除自品』：用世俗智觀察一切法為非我時，仍然會排除自身一類。 『自品謂自體相應俱有法』：自身一類指的是自體、相應法和俱有法。 『境有境別故』：因為所緣境和能緣境有差別。 『同一所緣故』：因為是同一個所緣。 『相鄰近故』：因為相互鄰近。 『非此智所緣』：所以不是這種智慧所能緣的。 『此智唯是欲**攝』：這種智慧僅僅是欲界所攝。 『聞思所成非修所成』：是由聽聞和思惟所成就的，不是由修習所成就的。 『修所成慧地別緣故』：因為由修習所成就的智慧，其所緣的境界是不同的。 『若異此者應頓離染』：如果不是這樣，就應該立刻斷除煩惱。 『已辯所緣。復應思擇』：已經辨析了所緣，還應該思考。 『誰成就幾智耶』：誰成就了幾種智慧呢？ 『頌曰』：頌文說： 『異生聖見道 初念定成一』：異生和聖者見道的第一剎那，必定成就一種智慧。 『二定成三智 后四一一增』：第二剎那必定成就三種智慧，之後的四個剎那，每次各增加一種智慧。 『修道定成七 離欲增他心』：修道位必定成就七種智慧，如果離欲界染，則增加他心智。 『無學鈍利根 定成九成十』：無學位的鈍根者必定成就九種智慧，利根者必定成就十種智慧。 『論曰』：論述說： 『諸異生位及聖見道第一剎那定成一智。謂世俗智』：在異生位以及聖者見道的第一剎那，必定成就一種智慧，即世俗智。 『第二剎那定成三智。謂加法苦』：在第二剎那，必定成就三種智慧，即加上法智和苦智。 『第四六十十四剎那。如次後后增類集滅道智』：在第四、第六、第十和第十四剎那，依次增加類智、集智、滅智和道智。 『諸未增位成數如前』：在沒有增加智慧的階段，成就的智慧數量如前所述。 『故修位中亦定成七』：所以在修道位中，也必定成就七種智慧。 『如是諸位。若已離欲各各增一。謂他心智』：像這樣，在各個階段，如果已經脫離了欲界的染污，則各自增加一種智慧，即他心智。 『唯除異生生無色者』：只有異生生於無色界的情況除外。 『時解脫者定成九智。謂加盡智』：時解脫者必定成就九種智慧，即加上盡智。 『不時解脫定成』：不時解脫者必定成就……
【English Translation】 English version 'Corresponding and non-corresponding cause': Because (unconditioned dharmas) either correspond or do not correspond with consciousness. 'The unconditioned is divided into two types': Unconditioned dharmas are divided into two types. 'Because of the distinction between wholesome and indeterminate': Because (unconditioned dharmas) have the distinction between wholesome and indeterminate. 'Conventional wisdom generally takes ten dharmas as its object': Conventional wisdom takes ten types of dharmas as its general object. 'Dharma-wisdom cognizes five': Dharma-wisdom cognizes five dharmas. 'Namely, two of the desire realm, two of the unconditioned path, and wholesome unconditioned': Namely, two dharmas of the desire realm, two unconditioned paths, and wholesome unconditioned dharmas. 'Category-wisdom cognizes seven': Category-wisdom cognizes seven dharmas. 'Namely, the form and formless realms, six unconditioned paths, and wholesome unconditioned': Namely, the form realm, the formless realm, six unconditioned paths, and wholesome unconditioned dharmas. 'Wisdom of suffering and accumulation each cognizes six related to the three realms': The wisdom of suffering and the wisdom of accumulation each cognize six dharmas related to the three realms. 'Wisdom of cessation cognizes one': The wisdom of cessation cognizes one dharma. 'Namely, wholesome unconditioned': Namely, wholesome unconditioned dharma. 'Wisdom of the path cognizes two': The wisdom of the path cognizes two dharmas. 'Namely, the unconditioned path': Namely, the unconditioned path. 'Other-minds-wisdom cognizes three corresponding dharmas of the desire, form, and unconditioned realms': Other-minds-wisdom cognizes three corresponding dharmas of the desire realm, the form realm, and the unconditioned realm. 'Wisdom of exhaustion and non-arising cognizes eight conditioned dharmas and wholesome unconditioned': The wisdom of exhaustion and the wisdom of non-arising cognize eight conditioned dharmas and wholesome unconditioned dharmas. 'Is there a single moment of wisdom that cognizes all dharmas?': Is there a single moment of wisdom that can cognize all dharmas? 'No': No. 'Does not the wisdom of non-self contemplation know that all dharmas are non-self?': Does not the wisdom of non-self contemplation know that all dharmas are non-self? 'This also cannot cognize all dharmas': This wisdom also cannot cognize all dharmas. 'What dharmas does it not cognize?': What dharmas does it not cognize? 'What is its nature?': What is the nature of this wisdom? 'Verse': The verse says: 'Conventional wisdom excludes its own category, generally cognizing all dharmas': When conventional wisdom contemplates all dharmas as non-self, it excludes its own category. 'Taking the aspect of non-self, it is only attained through hearing and thought': Taking the aspect of non-self as its object, and it is only attained through hearing and thought. 'Treatise': The treatise says: 'When conventional wisdom contemplates all dharmas as non-self, it still excludes its own category': When using conventional wisdom to observe all dharmas as non-self, it still excludes its own category. 'Its own category refers to its own entity, corresponding dharmas, and co-existent dharmas': Its own category refers to its own entity, corresponding dharmas, and co-existent dharmas. 'Because the object and the subject are different': Because the object and the subject of cognition are different. 'Because they are the same object': Because they are the same object. 'Because they are adjacent': Because they are adjacent. 'It is not the object of this wisdom': Therefore, it is not the object that this wisdom can cognize. 'This wisdom is only included in the desire realm': This wisdom is only included in the desire realm. 'Attained through hearing and thought, not through cultivation': It is attained through hearing and thought, not through cultivation. 'Because the wisdom attained through cultivation has a different object': Because the wisdom attained through cultivation has a different object. 'If it were otherwise, one should immediately abandon defilements': If it were not so, one should immediately abandon defilements. 'Having discussed the object, one should further consider': Having discussed the object, one should further consider. 'Who attains how many wisdoms?': Who attains how many wisdoms? 'Verse': The verse says: 'Ordinary beings and those on the path of seeing, the first moment definitely attain one': Ordinary beings and those on the path of seeing, in the first moment, definitely attain one wisdom. 'The second moment definitely attains three wisdoms, the following four each increase by one': The second moment definitely attains three wisdoms, and in the following four moments, each increases by one. 'The path of cultivation definitely attains seven, those who have abandoned desire increase other-minds-wisdom': The path of cultivation definitely attains seven wisdoms, and those who have abandoned desire increase other-minds-wisdom. 'Non-learners with dull and sharp faculties, definitely attain nine or ten': Non-learners with dull faculties definitely attain nine wisdoms, and those with sharp faculties definitely attain ten wisdoms. 'Treatise': The treatise says: 'In the stage of ordinary beings and the first moment of the path of seeing, one definitely attains one wisdom, namely conventional wisdom': In the stage of ordinary beings and the first moment of the path of seeing, one definitely attains one wisdom, namely conventional wisdom. 'In the second moment, one definitely attains three wisdoms, namely adding dharma-wisdom and suffering-wisdom': In the second moment, one definitely attains three wisdoms, namely adding dharma-wisdom and suffering-wisdom. 'In the fourth, sixth, tenth, and fourteenth moments, one successively increases category-wisdom, accumulation-wisdom, cessation-wisdom, and path-wisdom': In the fourth, sixth, tenth, and fourteenth moments, one successively increases category-wisdom, accumulation-wisdom, cessation-wisdom, and path-wisdom. 'The number attained in the stages where no wisdom is increased is as before': The number attained in the stages where no wisdom is increased is as before. 'Therefore, in the path of cultivation, one also definitely attains seven': Therefore, in the path of cultivation, one also definitely attains seven. 'In these stages, if one has abandoned desire, each increases by one, namely other-minds-wisdom': In these stages, if one has abandoned desire, each increases by one, namely other-minds-wisdom. 'Except for ordinary beings born in the formless realm': Except for ordinary beings born in the formless realm. 'Those liberated by time definitely attain nine wisdoms, namely adding exhaustion-wisdom': Those liberated by time definitely attain nine wisdoms, namely adding exhaustion-wisdom. 'Those not liberated by time definitely attain...'
就十。謂增無生。於何位中頓修幾智。且於見道十五心中。頌曰。
見道忍智起 即彼未來修 三類智兼修 現觀邊俗智 不生自下地 苦集四滅后 自諦行相境 唯加行所得
論曰。見道位中隨起忍智。皆即彼類于未來修。然具修自諦諸行相念住。何緣見道唯同類修。先未曾得此種性故。對治所緣俱決定故。唯苦集滅三類智時。能兼修未來現觀邊俗智。於一一諦現觀後邊方能兼修故立斯號。由此餘位未能兼修。道類智時何不修此。俗智曾於道無事現觀故。又必無于道遍事現觀故。謂于苦集滅可遍知斷證。必無于道可能遍修。雖集滅邊未遍斷證。而於當位斷證已周。道則不然。種性多故。有言。此是見道眷屬。彼修道攝。故不能修。理非極成。不應為證。此世俗智是不生法。於一切時無容起故。若爾何故說名為修。先未曾得今方得故。既不能起得義何依。但由得故說名為得。由得故得曾所未聞。故所辯修理不成立。如古師說。修義可成。彼說云何。由聖道力修世俗智。于出觀後有勝緣諦俗智現前。得此起依故名得此。如得金礦名為得金。毗婆沙師不樂此義。隨依何地見道現前能修未來自地下地。謂依未至見道現前能修未來一地見道二地俗智。至依第四見道現前能修未來六地見道七地俗智。苦
【現代漢語翻譯】 現代漢語譯本： 關於第十個問題，即『增無生』（于無生法中增長智慧）。在哪個位階中頓悟並修習幾種智慧？在見道位的十五個剎那心中，有頌文如下： 『見道忍智起，即彼未來修，三類智兼修，現觀邊俗智，不生自下地，苦集四滅后，自諦行相境，唯加行所得。』 論曰：在見道位中，無論生起忍智還是智，都是在未來修習同類的智慧。然而，要具足修習自身諦理的各種行相念住。為什麼見道位只修習同類的智慧呢？因為之前從未獲得這種種性。因為對治和所緣都是決定的。只有在苦、集、滅三類智的時候，才能兼修未來的現觀邊俗智。在每一個諦理的現觀之後，才能兼修，因此立下這個名稱。因此，在其他位階不能兼修。在道類智的時候，為什麼不修習這種俗智呢？因為俗智曾經在道無事現觀中出現過。而且，一定沒有在道遍事現觀中出現過。也就是說，對於苦、集、滅可以遍知、斷證，但一定沒有對道可能遍修。雖然在集、滅邊沒有遍斷證，但在當位斷證已經圓滿。而道則不然，因為種性很多。有人說，這是見道位的眷屬，屬於修道所攝，所以不能修習。但這個理由並不充分，不應該作為證據。這種世俗智是不生法，在任何時候都不能生起。如果這樣，為什麼說名為修習呢？因為之前從未獲得，現在才獲得。既然不能生起，獲得的意義又在哪裡呢？只是因為獲得，所以說名為獲得。因為獲得，所以獲得曾經未曾聽聞的。所以，所辯論的修習理由不成立。如同古師所說，修習的意義可以成立。他們怎麼說呢？通過聖道的力量修習世俗智，在出觀之後，有殊勝的因緣，諦俗智現前，獲得這個生起的依據，所以名為獲得。如同獲得金礦，名為獲得金子。毗婆沙師不喜歡這個說法。無論依據哪個地的見道現前，都能修習未來自身地下地的智慧。也就是說，依據未至定的見道現前，能修習未來一地的見道和二地的俗智。直到依據第四禪的見道現前，能修習未來六地的見道和七地的俗智。苦（Dukkha） 集（Samudaya） 滅（Nirodha） 道（Magga）
【English Translation】 English version: Regarding the tenth question, namely 'increasing non-origination' (increasing wisdom in the unoriginated dharma). In which stage does one suddenly realize and cultivate several wisdoms? Within the fifteen moments of the mind in the Path of Seeing (見道, Jian Dao), there is a verse that says: 'When the forbearance-wisdom of the Path of Seeing arises, it is cultivated in the future; the three types of wisdom are cultivated together, along with the mundane wisdom bordering the direct perception; it does not arise from the lower grounds; after the Four Noble Truths of suffering, accumulation, cessation, and the path; the aspects and objects of one's own truth; are only obtained through effort.' The treatise says: In the Path of Seeing, whether forbearance-wisdom or wisdom arises, it is cultivated in the future. However, one must fully cultivate the various aspects of mindfulness of one's own truth. Why does the Path of Seeing only cultivate the same type of wisdom? Because one has never obtained this kind of nature before. Because the antidote and the object are both determined. Only during the three types of wisdom—suffering, accumulation, and cessation—can one cultivate the future mundane wisdom bordering direct perception. Only after the direct perception of each truth can one cultivate it together, hence this name is established. Therefore, one cannot cultivate it together in other stages. Why not cultivate this mundane wisdom during the wisdom of the path? Because mundane wisdom has appeared in the path's non-eventful direct perception. Moreover, there is certainly no all-encompassing direct perception of the path. That is to say, one can fully know, cut off, and realize suffering, accumulation, and cessation, but there is certainly no way to fully cultivate the path. Although one has not fully cut off and realized the edges of accumulation and cessation, the cutting off and realization are complete in that stage. But the path is not like that, because there are many natures. Some say that this is a member of the Path of Seeing and is included in the Path of Cultivation, so one cannot cultivate it. But this reason is not sufficient and should not be used as evidence. This mundane wisdom is a non-arising dharma and cannot arise at any time. If so, why is it called cultivation? Because one has never obtained it before, and now one obtains it. Since it cannot arise, what is the meaning of obtaining? It is only because of obtaining that it is called obtaining. Because of obtaining, one obtains what one has never heard before. Therefore, the reason for cultivation that is being argued is not established. As the ancient teachers said, the meaning of cultivation can be established. How do they say it? Through the power of the holy path, one cultivates mundane wisdom. After emerging from contemplation, there is a superior condition, and the mundane wisdom of truth appears, obtaining the basis for this arising, so it is called obtaining. Just like obtaining a gold mine is called obtaining gold. The Vaibhashika masters do not like this saying. No matter which ground the Path of Seeing appears on, one can cultivate the future wisdom of one's own lower ground. That is to say, based on the Path of Seeing of the Unreached Concentration (未至, Wei Zhi), one can cultivate the future Path of Seeing of one ground and the mundane wisdom of two grounds. Until based on the Path of Seeing of the Fourth Dhyana, one can cultivate the future Path of Seeing of six grounds and the mundane wisdom of seven grounds. Suffering (苦, Dukkha) Accumulation (集, Samudaya) Cessation (滅, Nirodha) Path (道, Magga)
集邊修四念住攝。滅邊修者唯法念住。隨於何諦現觀邊修。即以此行相緣此諦為境。見道力得故。唯加行所得。智增故立智名。若並眷屬以欲四蘊色界五蘊為其自性。次於修道離染位中。頌曰。
修道初剎那 修六或七智 斷八地無間 及有欲余道 有頂八解脫 各修於七智 上無間余道 如次修六八
論曰。修道初念。謂第十六道類智時現修二智。未離欲者未來修六。謂法及類苦集滅道。離欲修七。謂加他心不修世俗。有頂治故。斷欲修斷九無間道八解脫道。俗四法智隨應現修。斷上七地諸無間道四類世俗滅道法智隨應現修。斷欲加行有欲勝進。俗四法類隨應現修。此上未來皆修七智。謂俗法類苦集滅道。斷有頂地前八解脫。四類二法隨應現修。此于未來亦唯修七。然除世俗加他心智。斷有頂地九無間道。四類二法隨應現修。未來修法類苦集滅道六。斷欲修斷第九解脫。俗四法智隨應現修。斷上七地諸解脫道。四類世俗滅道法智隨應現修。斷欲修斷第九勝進斷上八地諸加行道。俗四法類隨應現修。斷上七地有頂八品諸勝進道。俗四法類及他心智隨應現修。此上未來皆修八智。謂俗法類四諦他心。次辯離染得無學位。頌曰。
無學初剎那 修九或修十 鈍利根別故 勝進道亦然
【現代漢語翻譯】 現代漢語譯本 集邊修四念住攝（samatha-vipassanā-yuganaddha，止觀雙運）。滅邊修者唯法念住（dharma-smṛtyupasthāna，法念住）。隨於何諦現觀邊修。即以此行相緣此諦為境。見道力得故。唯加行所得。智增故立智名。若並眷屬以欲四蘊、五蘊為其自性。次於修道離染位中。頌曰： 『修道初剎那，修六或七智，斷八地無間，及有欲余道，有頂八解脫，各修於七智，上無間余道，如次修六八。』 論曰。修道初念。謂第十六道類智時現修二智。未離欲者未來修六。謂法及類苦集滅道。離欲修七。謂加他心不修世俗。有頂治故。斷欲修斷九無間道八解脫道。俗四法智隨應現修。斷上七地諸無間道四類世俗滅道法智隨應現修。斷欲加行有欲勝進。俗四法類隨應現修。此上未來皆修七智。謂俗法類苦集滅道。斷有頂地前八解脫。四類二法隨應現修。此于未來亦唯修七。然除世俗加他心智。斷有頂地九無間道。四類二法隨應現修。未來修法類苦集滅道六。斷欲修斷第九解脫。俗四法智隨應現修。斷上七地諸解脫道。四類世俗滅道法智隨應現修。斷欲修斷第九勝進斷上八地諸加行道。俗四法類隨應現修。斷上七地有頂八品諸勝進道。俗四法類及他心智隨應現修。此上未來皆修八智。謂俗法類四諦他心。次辯離染得無學位。頌曰： 『無學初剎那，修九或修十，鈍利根別故，勝進道亦然。』
【English Translation】 English version Collected, it is encompassed by the four establishments of mindfulness in conjunction with tranquility and insight (samatha-vipassanā-yuganaddha). Those who cultivate the side of cessation cultivate only the establishment of mindfulness of dharma (dharma-smṛtyupasthāna). Depending on which truth is directly realized and cultivated, that aspect is used to take that truth as its object. Because it is obtained through the power of the path of seeing, it is only obtained through effort. Because wisdom increases, it is established with the name 'wisdom'. If including its retinue, its nature is the four aggregates of desire or the five aggregates. Next, in the stage of detachment in the path of cultivation, the verse says: 'In the first moment of the path of cultivation, cultivate six or seven wisdoms; sever the uninterrupted paths of the eight realms, and the remaining paths with desire; the eight liberations of the peak of existence, each cultivate seven wisdoms; the uninterrupted and remaining paths above, cultivate six and eight in sequence.' The treatise says: The first thought of the path of cultivation, namely, at the time of the sixteenth knowledge of the types of paths, two wisdoms are presently cultivated. Those who have not detached from desire will cultivate six in the future, namely, the dharma and types of suffering, origin, cessation, and path. Those who have detached from desire will cultivate seven, namely, adding the knowledge of others' minds but not cultivating conventional wisdom, because it cures the peak of existence. Severing desire, cultivating the nine uninterrupted paths and eight liberation paths, the conventional four dharma wisdoms are presently cultivated accordingly. Severing the uninterrupted paths of the upper seven realms, the four types of conventional cessation and path dharma wisdoms are presently cultivated accordingly. Severing the effort of desire, the progressive advancement with desire, the conventional four dharma types are presently cultivated accordingly. Above this, in the future, all will cultivate seven wisdoms, namely, the conventional, dharma, types, suffering, origin, cessation, and path. Severing the first eight liberations of the peak of existence, the four types of two dharmas are presently cultivated accordingly. In the future, only seven will be cultivated, but excluding conventional wisdom and the knowledge of others' minds. Severing the nine uninterrupted paths of the peak of existence, the four types of two dharmas are presently cultivated accordingly. In the future, cultivate the six dharmas of types, suffering, origin, cessation, and path. Severing desire, cultivating the ninth liberation, the conventional four dharma wisdoms are presently cultivated accordingly. Severing the liberation paths of the upper seven realms, the four types of conventional cessation and path dharma wisdoms are presently cultivated accordingly. Severing desire, cultivating the ninth progressive advancement, severing the effort paths of the upper eight realms, the conventional four dharma types are presently cultivated accordingly. Severing the progressive advancement of the eight qualities of the peak of existence in the upper seven realms, the conventional four dharma types and the knowledge of others' minds are presently cultivated accordingly. Above this, in the future, all will cultivate eight wisdoms, namely, the conventional, dharma, types, the four truths, and the knowledge of others' minds. Next, distinguishing the attainment of the state of no more learning after detachment, the verse says: 'In the first moment of no more learning, cultivate nine or ten, because of the difference between dull and sharp faculties, so too with the path of progressive advancement.'
論曰無學初念。謂斷有頂第九解脫。苦集類盡隨應現修。緣有頂故。勝進九十隨應現修。未來隨應修九修十。謂鈍根者唯除無生。利根亦修無生智故。次辯餘位修智多少。頌曰。
練根無間道 學六無學七 余學六七八 應八九一切 雜修通無間 學七應八九 余道學修八 應九或一切 聖起余功德 及異生諸位 所修智多少 皆如理應思
論曰。學位練根諸無間道。四法類智隨應現修。未來修六。四諦法類。似見道故不修世俗。能斷障故不修他心。諸解脫道四法類智隨應現修。未離欲者未來修六。四諦法類。已離欲者未來修七謂加他心。有餘師言。解脫道位亦修世俗。諸加行道俗四法類隨應現修。未離欲者未來修七。已離欲八。謂加他心。諸勝進道若未離欲俗四法類隨應現修。未來亦七。若已離欲俗四法類及他心智隨應現修。未來亦八。無學練根諸無間道。四類二法隨應現修。未來修七。四諦法類盡。不修世俗如治有頂故。五前八解脫。四類二法隨應現修。未來修八。四諦法類他心及盡。四第九解脫苦集類盡隨應現修。未來修九。最後解脫苦集類盡隨應現修。未來修十。諸加行道現修如學。未來修九。諸勝進道鈍者九智隨應現修。未來亦九。利者十智隨應現修。未來亦十。
【現代漢語翻譯】 現代漢語譯本 論曰：無學（Arhat，阿羅漢）初念，指的是斷除有頂天（Bhavagra，三界最高處）的第九解脫道（Vimoksha，從煩惱中解脫）。苦集滅道四聖諦中的苦諦和集諦的種類，隨著情況相應地顯現和修習。因為緣于有頂天。勝進道（Visheshamarga，殊勝道）中，九種或十種智慧隨著情況相應地顯現和修習。未來世隨著情況相應地修習九種或十種智慧。指的是鈍根者只排除無生智（Anutpada-jnana，不生智），利根者也修習無生智的緣故。接下來辨別其餘階段修習智慧的多少。 頌曰： 練根無間道，學六無學七 余學六七八，應八九一切 雜修通無間，學七應八九 余道學修八，應九或一切 聖起余功德，及異生諸位 所修智多少，皆如理應思 論曰：有學位的練根（indriya-paripakani，根成熟）諸無間道（anantarya-marga，無間道），四法智和類智隨著情況相應地顯現和修習。未來修習六種智慧，即四諦的法智和類智。因為類似於見道（darshana-marga，見道），所以不修習世俗智（samvriti-jnana，世俗智）。因為能夠斷除障礙，所以不修習他心智（paracitta-jnana，知他人心念的智慧）。諸解脫道（vimukti-marga，解脫道），四法智和類智隨著情況相應地顯現和修習。未離欲者，未來修習六種智慧，即四諦的法智和類智。已離欲者，未來修習七種智慧，即加上他心智。有其餘的論師說，解脫道位也修習世俗智。諸加行道（prayoga-marga，加行道），世俗智、四法智和類智隨著情況相應地顯現和修習。未離欲者，未來修習七種智慧。已離欲者，未來修習八種智慧，即加上他心智。諸勝進道，如果未離欲，世俗智、四法智和類智隨著情況相應地顯現和修習。未來也修習七種智慧。如果已離欲，世俗智、四法智和類智以及他心智隨著情況相應地顯現和修習。未來也修習八種智慧。無學位的練根諸無間道，四類智和二法智隨著情況相應地顯現和修習。未來修習七種智慧，即四諦的法智和類智以及盡智（ksaya-jnana，知煩惱已盡的智慧）。不修習世俗智，如同對治有頂天一樣。前五個到第八個解脫道，四類智和二法智隨著情況相應地顯現和修習。未來修習八種智慧，即四諦的法智和類智、他心智以及盡智。第四個到第九個解脫道，苦諦和集諦的類智隨著情況相應地顯現和修習。未來修習九種智慧。最後的解脫道，苦諦和集諦的類智隨著情況相應地顯現和修習。未來修習十種智慧。諸加行道，現在修習如同有學位一樣。未來修習九種智慧。諸勝進道，鈍根者九種智慧隨著情況相應地顯現和修習。未來也修習九種智慧。利根者十種智慧隨著情況相應地顯現和修習。未來也修習十種智慧。
【English Translation】 English version Treatise states: The first thought of the No-Learner (Arhat), refers to the ninth liberation (Vimoksha, liberation from afflictions) from the Peak of Existence (Bhavagra, the highest realm of the Three Realms). The types of suffering and accumulation from the Four Noble Truths appear and are cultivated accordingly, because they are related to the Peak of Existence. In the Path of Advancement (Visheshamarga), nine or ten types of wisdom appear and are cultivated accordingly. In the future, nine or ten types of wisdom are cultivated accordingly. This refers to those with dull faculties excluding the Wisdom of Non-Origination (Anutpada-jnana), as those with sharp faculties also cultivate the Wisdom of Non-Origination. Next, we will discuss the amount of wisdom cultivated in other stages. Verse states: The Uninterrupted Path of Maturing Faculties, the Learner has six, the No-Learner seven. The remaining Learners six, seven, or eight, accordingly eight, nine, or all. The Uninterrupted Path of Mixed Cultivation, the Learner has seven, accordingly eight or nine. The remaining Paths, the Learner cultivates eight, accordingly nine or all. The Sage arises from other merits, and the positions of ordinary beings. The amount of wisdom cultivated, should all be considered according to reason. Treatise states: In the paths of the Learner stage for maturing faculties (indriya-paripakani), all the Uninterrupted Paths (anantarya-marga), the four Dharma-knowledges and Category-knowledges are manifested and cultivated accordingly. In the future, six types of wisdom are cultivated, namely the Dharma-knowledges and Category-knowledges of the Four Noble Truths. Because it is similar to the Path of Seeing (darshana-marga), mundane knowledge (samvriti-jnana) is not cultivated. Because it can sever obstacles, the knowledge of others' minds (paracitta-jnana) is not cultivated. In all the Paths of Liberation (vimukti-marga), the four Dharma-knowledges and Category-knowledges are manifested and cultivated accordingly. Those who have not departed from desire, in the future cultivate six types of wisdom, namely the Dharma-knowledges and Category-knowledges of the Four Noble Truths. Those who have departed from desire, in the future cultivate seven types of wisdom, adding the knowledge of others' minds. Some other teachers say that in the position of the Path of Liberation, mundane knowledge is also cultivated. In all the Paths of Application (prayoga-marga), mundane knowledge, the four Dharma-knowledges and Category-knowledges are manifested and cultivated accordingly. Those who have not departed from desire, in the future cultivate seven types of wisdom. Those who have departed from desire, in the future cultivate eight types of wisdom, adding the knowledge of others' minds. In all the Paths of Advancement, if one has not departed from desire, mundane knowledge, the four Dharma-knowledges and Category-knowledges are manifested and cultivated accordingly. In the future, seven types of wisdom are also cultivated. If one has departed from desire, mundane knowledge, the four Dharma-knowledges and Category-knowledges, and the knowledge of others' minds are manifested and cultivated accordingly. In the future, eight types of wisdom are also cultivated. In the No-Learner stage, in all the Uninterrupted Paths of maturing faculties, the four Category-knowledges and two Dharma-knowledges are manifested and cultivated accordingly. In the future, seven types of wisdom are cultivated, namely the Dharma-knowledges and Category-knowledges of the Four Noble Truths, and the Knowledge of Exhaustion (ksaya-jnana). Mundane knowledge is not cultivated, just as in counteracting the Peak of Existence. In the first five to eighth Paths of Liberation, the four Category-knowledges and two Dharma-knowledges are manifested and cultivated accordingly. In the future, eight types of wisdom are cultivated, namely the Dharma-knowledges and Category-knowledges of the Four Noble Truths, the knowledge of others' minds, and the Knowledge of Exhaustion. In the fourth to ninth Paths of Liberation, the Category-knowledges of suffering and accumulation are manifested and cultivated accordingly. In the future, nine types of wisdom are cultivated. In the final Path of Liberation, the Category-knowledges of suffering and accumulation are manifested and cultivated accordingly. In the future, ten types of wisdom are cultivated. In all the Paths of Application, present cultivation is like that of the Learner stage. In the future, nine types of wisdom are cultivated. In all the Paths of Advancement, those with dull faculties manifest and cultivate nine types of wisdom accordingly. In the future, nine types of wisdom are also cultivated. Those with sharp faculties manifest and cultivate ten types of wisdom accordingly. In the future, ten types of wisdom are also cultivated.
學位雜修諸無間道。四法類俗隨應現修。未來修七。諸解脫道唯四法類。加行增俗。諸勝進道又加他心隨應現修。未來皆八。無學雜修諸無間道。現修如學。未來所修鈍八利九。諸解脫道唯四法類。加行增俗隨應現修。未來所修鈍九利十。諸勝進道與練根同。學位修通五無間道現修俗智。未來修七。宿住神境。二解脫道。五加行道現修俗智。他心解脫法類道俗及他心智。一切勝進並苦集滅隨應現修。此上未來皆修八智。無學修通五無間道。現修如學未來所修鈍八利九。解脫加行現修如學。未來所修鈍九利十。諸勝進道與練根同。天眼天耳二解脫道。無記性故不名為修。聖起所餘四無量等修所成攝有漏德時。現在皆修一世俗智。有學未來未離欲七。已離欲八。無學未來鈍九利十。除微微心。此于未來唯修俗故。若起所餘無漏功德靜慮攝者四法類智隨應現修。無色攝者唯四類智隨應現修。未來所修同前有漏。異生離染現修世俗斷欲三定。第九解脫及依根本四靜慮定起勝進道離染加行未來修二。謂加他心。所餘未來唯修世俗。修五通時諸加行道二解脫道現修俗智。一解脫道現俗他心。諸勝進道二隨應現。未來一切皆修二種。五無間道現未唯俗。依本靜慮修余功德皆現修俗。未來修二。唯順抉擇分必不修他心。以是見道近眷屬
【現代漢語翻譯】 現代漢語譯本 學位雜修諸無間道（指能斷除煩惱，證入聖道的修行）。四法類智（苦、集、滅、道四種智慧）和世俗智隨相應的情況而修習。未來修習七種智慧。諸解脫道（指脫離煩惱束縛的道路）唯修四法類智。加行道（指為達到目標而進行的準備階段）增加世俗智。諸勝進道（指在修行中不斷進步的道路）又增加他心智，隨相應的情況而修習。未來都修習八種智慧。無學位雜修諸無間道。現在修習的情況與有學位相同。未來所修，鈍根者修習八種智慧，利根者修習九種智慧。諸解脫道唯修四法類智。加行道增加世俗智，隨相應的情況而修習。未來所修，鈍根者修習九種智慧，利根者修習十種智慧。諸勝進道與練根（指通過修行使根器更加敏銳）相同。 學位修習五神通時，諸無間道現在修習世俗智。未來修習七種智慧。宿住神通和神境神通，這兩種解脫道，以及五種加行道，現在修習世俗智。他心神通，解脫道中的法類智、世俗智以及他心智。一切勝進道以及苦、集、滅諦，隨相應的情況而修習。以上這些未來都修習八種智慧。無學位修習五神通時，諸無間道現在修習的情況與有學位相同，未來所修，鈍根者修習八種智慧，利根者修習九種智慧。解脫道的加行道現在修習的情況與有學位相同，未來所修，鈍根者修習九種智慧，利根者修習十種智慧。諸勝進道與練根相同。天眼通和天耳通，這兩種解脫道，因為是無記性（指非善非惡的性質），所以不稱為修習。聖者生起其餘四種無量心等修所成的有漏功德時，現在都修習一種世俗智。有學位者未來未離欲界時修習七種智慧，已離欲界時修習八種智慧。無學位者未來鈍根者修習九種智慧，利根者修習十種智慧。除了微微心（指非常微細的心念）。因為這在未來只修習世俗智。 如果生起其餘無漏功德，屬於靜慮（指禪定）所攝的，則四法類智隨相應的情況而修習。屬於無色界所攝的，則唯修四類智隨相應的情況而修習。未來所修與前面有漏功德相同。異生（指凡夫）離染時，現在修習世俗智，斷欲界的三種禪定。第九解脫以及依靠根本四靜慮定生起勝進道，離染的加行道未來修習兩種智慧，即加他心智。其餘未來唯修世俗智。修習五神通時，諸加行道和兩種解脫道現在修習世俗智。一種解脫道現在修習世俗智和他心智。諸勝進道兩種隨相應的情況而修習。未來一切都修習兩種智慧。五無間道現在和未來都只修習世俗智。依靠根本靜慮修習其餘功德，都現在修習世俗智。未來修習兩種智慧。唯有順抉擇分（指趨向于決定的智慧）必定不修習他心智，因為這是見道的近親屬。
【English Translation】 English version The trainee practices the uninterrupted paths (those practices that directly cut off afflictions and lead to realization) by variously combining the different wisdoms. The four categories of wisdom (wisdom of suffering, origin, cessation, and path) and conventional wisdom are practiced according to the situation. In the future, seven types of wisdom are practiced. The paths of liberation (those paths that lead to freedom from suffering) are practiced only with the four categories of wisdom. The preparatory practices (those practices that prepare one for the main practice) add conventional wisdom. The paths of advancement (those paths that lead to further progress in practice) add clairvoyance, practiced according to the situation. In the future, all eight types of wisdom are practiced. The non-trainee practices the uninterrupted paths by variously combining the different wisdoms. The present practice is the same as that of the trainee. In the future, the dull-witted practice eight types of wisdom, while the sharp-witted practice nine types of wisdom. The paths of liberation are practiced only with the four categories of wisdom. The preparatory practices add conventional wisdom, practiced according to the situation. In the future, the dull-witted practice nine types of wisdom, while the sharp-witted practice ten types of wisdom. The paths of advancement are the same as the practice of refining the roots (sharpening the faculties). When the trainee practices the five supernormal powers, the uninterrupted paths are practiced with conventional wisdom in the present. In the future, seven types of wisdom are practiced. The supernormal power of knowing past lives and the supernormal power of magical abilities, these two paths of liberation, and the five preparatory paths, are practiced with conventional wisdom in the present. Clairvoyance, the categories of wisdom, conventional wisdom, and clairvoyance itself among the paths of liberation. All paths of advancement and the truths of suffering, origin, and cessation are practiced according to the situation. In the future, all of these practice eight types of wisdom. When the non-trainee practices the five supernormal powers, the uninterrupted paths are practiced in the present as in the case of the trainee, and in the future, the dull-witted practice eight types of wisdom, while the sharp-witted practice nine types of wisdom. The preparatory practices of the paths of liberation are practiced in the present as in the case of the trainee, and in the future, the dull-witted practice nine types of wisdom, while the sharp-witted practice ten types of wisdom. The paths of advancement are the same as the practice of refining the roots. The supernormal power of the divine eye and the supernormal power of the divine ear, these two paths of liberation, are not called practice because they are of indeterminate nature (neither good nor bad). When a realized being generates the remaining four immeasurables and other conditioned virtues accomplished through practice, in the present, all practice one type of conventional wisdom. In the future, the trainee who has not yet left the desire realm practices seven types of wisdom, while the one who has left the desire realm practices eight types of wisdom. In the future, the non-trainee, the dull-witted practice nine types of wisdom, while the sharp-witted practice ten types of wisdom. Except for the very subtle mind (very subtle mental activities). Because in the future, only conventional wisdom is practiced. If other unconditioned virtues are generated, those included in meditative concentration (dhyana), then the four categories of wisdom are practiced according to the situation. Those included in the formless realms, then only the four categories of wisdom are practiced according to the situation. The future practice is the same as the previous conditioned virtues. When an ordinary being (a non-arya) separates from defilements, in the present, conventional wisdom is practiced, cutting off the three concentrations of the desire realm. The ninth liberation and the paths of advancement arising from the four fundamental meditative concentrations, the preparatory practices of separating from defilements practice two types of wisdom in the future, namely, adding clairvoyance. In the future, the rest practice only conventional wisdom. When practicing the five supernormal powers, the preparatory paths and two paths of liberation practice conventional wisdom in the present. One path of liberation practices conventional wisdom and clairvoyance in the present. The paths of advancement practice two types of wisdom according to the situation. In the future, all practice two types of wisdom. The five uninterrupted paths practice only conventional wisdom in the present and future. Relying on the fundamental meditative concentrations to practice other virtues, all practice conventional wisdom in the present. In the future, two types of wisdom are practiced. Only the sequential decisive factors (those factors that lead to a definite conclusion) definitely do not practice clairvoyance, because it is a close relative of the path of seeing.
故。依餘地定修余功德。皆唯世俗現未來修。諸未來修為修幾地。諸所起得皆是修耶。頌曰。
諸道依得此 修此地有漏 為離得起此 修此下無漏 唯初盡遍修 九地有漏德 生上不修下 曾所得非修
論曰。諸道依此地及得此地時。能修未來此地有漏。聖為離此地及得此地時。並此地中諸道現起。皆能修此及下無漏為離此言通二四道。唯初盡智現在前時。力能遍修九地有漏不凈觀等無量功德。能縛眾惑斷無餘故。如能縛斷所縛氣通。又彼自心今登王位。一切善法起得來朝。譬如大王登祚灑頂一切境土皆來朝貢。然此生上必不修下。初盡智言顯離有頂及五練根位第九解脫道。諸所言修唯先未得令起今得是能所修。謂若先時未得今得用功得者方是所修。若法先時僧得棄捨。今雖還得而非所修。非設劬勞而證得故。若先未得用功現前能修未來。勢力勝故。曾得而起不修未來。非多功起勢力劣故。為唯約得說名為修。不爾。云何。修有四種一得修。二習修。三對治修。四除遣修。如是四修依何法立。頌曰。
立得修習修 依善有為法 依諸有漏法 立治修遣修
論曰。得習二修依有為善未來唯得。現具二修。治遣二修依有漏法。故有漏善具足四修。無漏有為余有漏法。如次是具
【現代漢語翻譯】 現代漢語譯本：因此，依據餘地（指非本地的其他禪定境界）而修習其他的功德，都只是世俗的現世和未來所修習的。那麼，這些未來所修習的功德，是修習幾個地的呢？所有生起和獲得的功德，都是修習嗎？頌文說：
『諸道依得此，修此地有漏；為離得起此，修此下無漏；唯初盡遍修，九地有漏德；生上不修下，曾所得非修。』
論述：各種道（指修行道路）依據此地（指目前所處的禪定境界）以及獲得此地的時候，能夠修習未來屬於此地的有漏功德。聖者爲了離開此地以及獲得此地的時候，並且在此地中的各種道顯現的時候，都能夠修習此地以及下地的無漏功德。『為離此』這句話涵蓋了第二和第四道（指離欲道和無學道）。只有在最初的盡智（Anutpāda-jñāna，無生智）現在前的時候，力量才能夠普遍修習九地（指欲界、色界和無色界的九個禪定層次）的有漏不凈觀等無量功德，因為能夠束縛所有的迷惑，並且斷除無餘。就像能夠束縛和斷除所束縛的氣息一樣。而且，此時自己的心就像登上了王位，一切善法都生起和獲得，前來朝拜。譬如大王登上王位，接受加冕，一切境土都前來朝貢。然而，生於上界必定不修習地獄。『初盡智』這句話顯示了離開有頂天（Bhavāgra，三界最高處）以及五練根位（指信、精進、念、定、慧五根純熟的階段）的第九解脫道（指阿羅漢道）。
所有被稱為『修』的，只是先前未曾獲得，令其生起而現在獲得的才是所修。也就是說，如果先前沒有獲得，現在通過努力而獲得的，才是所修。如果某種法先前曾經獲得又捨棄，現在即使重新獲得，也不是所修，因為不是通過努力而證得的。如果先前沒有獲得，通過努力而顯現，能夠修習未來，因為勢力強大。曾經獲得而生起，則不修習未來，因為不是通過大量功用而生起，勢力較弱。
是否僅僅是針對獲得而說『修』呢？不是的。那麼，什麼是修呢？修有四種：一、得修（prāpti-bhāvanā），二、習修（abhyāsa-bhāvanā），三、對治修（pratipakṣa-bhāvanā），四、除遣修（prahāṇa-bhāvanā）。這四種修是依據什麼法而建立的呢？頌文說：
『立得修習修，依善有為法；依諸有漏法，立治修遣修。』
論述：得修和習修，是依據有為善法而建立的。未來只有得修，現在則具備兩種修。對治修和除遣修，是依據有漏法而建立的。因此，有漏善法具備四種修，無漏有為法和其餘有漏法，依次是具備。
【English Translation】 English version: Therefore, relying on other grounds (referring to other meditative states besides the present one) to cultivate other merits, all are merely mundane practices for the present and future. Then, how many grounds are cultivated by these merits cultivated for the future? Are all merits that arise and are attained considered cultivation? The verse says:
'Those paths rely on attaining this, cultivate the contaminated of this ground; to depart from and attain arising from this, cultivate the uncontaminated of this lower ground; only the initial exhaustion universally cultivates, the contaminated merits of the nine grounds; being born above does not cultivate below, what was once attained is not cultivation.'
Treatise: The various paths (referring to the paths of practice), relying on this ground (referring to the current meditative state) and when attaining this ground, are able to cultivate future contaminated merits belonging to this ground. Sages, in order to depart from this ground and when attaining this ground, and when the various paths manifest in this ground, are all able to cultivate the uncontaminated merits of this ground and the lower grounds. 'To depart from this' encompasses the second and fourth paths (referring to the path of detachment and the path of no-more-learning). Only when the initial Anutpāda-jñāna (無生智, knowledge of non-arising) is present, the power is able to universally cultivate the contaminated impure contemplation and other immeasurable merits of the nine grounds (referring to the nine levels of meditation in the desire realm, form realm, and formless realm), because it is able to bind all delusions and completely eliminate them. It is like being able to bind and eliminate the bound breath. Moreover, at this time, one's own mind is like ascending the throne, and all good dharmas arise and are attained, coming to pay homage. It is like a great king ascending the throne and receiving coronation, with all territories coming to pay tribute. However, being born in the higher realms certainly does not cultivate the lower realms. 'Initial exhaustion' indicates the ninth path of liberation (referring to the path of Arhatship) of departing from Bhavāgra (有頂天, the peak of existence) and the stage of the five perfected roots (referring to the stage where the five roots of faith, diligence, mindfulness, concentration, and wisdom are mature).
All that is called 'cultivation' is only what was not previously attained, causing it to arise and now attaining it is what is cultivated. That is, if one did not previously attain it, and now attains it through effort, that is what is cultivated. If a certain dharma was previously attained and then abandoned, even if it is re-attained now, it is not what is cultivated, because it is not attained through effort. If one did not previously attain it, and it manifests through effort, one is able to cultivate the future, because the power is strong. What was once attained and arises does not cultivate the future, because it does not arise through much effort, and the power is weak.
Is 'cultivation' spoken of only in relation to attainment? No. Then, what is cultivation? There are four types of cultivation: 1. Prāpti-bhāvanā (得修, cultivation of attainment), 2. Abhyāsa-bhāvanā (習修, cultivation of practice), 3. Pratipakṣa-bhāvanā (對治修, cultivation of counteraction), 4. Prahāṇa-bhāvanā (除遣修, cultivation of elimination). Upon what dharmas are these four types of cultivation established? The verse says:
'Establish cultivation of attainment and cultivation of practice, relying on wholesome conditioned dharmas; establish cultivation of counteraction and cultivation of elimination, relying on all contaminated dharmas.'
Treatise: Cultivation of attainment and cultivation of practice are established relying on wholesome conditioned dharmas. The future only has cultivation of attainment, while the present possesses both types of cultivation. Cultivation of counteraction and cultivation of elimination are established relying on contaminated dharmas. Therefore, contaminated wholesome dharmas possess the four types of cultivation, while uncontaminated conditioned dharmas and the remaining contaminated dharmas possess them in sequence.
前後二修。外國諸師說修有六。於前四上加防觀修。防護諸根觀察身故。如契經說。云何修根謂於六根善防善護乃至廣說。又契經說。云何修身。謂于自身觀發毛爪。乃至廣說。迦濕彌羅國諸論師言。防觀二修即治遣修攝。
說一切有部俱舍論卷第二十六 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷第二十七
尊者世親造
三藏法師玄奘奉 詔譯分別智品第七之二
如是已辯諸智差別。智所成德今當顯示。于中先辯佛不共德。且初成佛盡智位修不共佛法有十八種。何謂十八。頌曰。
十八不共法 謂佛十力等
論曰。佛十力四無畏三念住及大悲。如是合名為十八不共法。唯于諸佛盡智時修。余聖所無故名不共。且佛十力相別云何。頌曰。
力處非處十 業八除滅道 定根解界九 遍趣九或十 宿住死生俗 盡六或十智 宿住死生智 依靜慮余通 贍部男佛身 于境無礙故
論曰。佛十力者。一處非處智力。具以如來十智為性。二業異熟智力。八智為性。謂除滅道。三靜慮解脫等持等至智力。四根上下智力。五種種勝解智力。六種種界智力。如是四力皆九智性。謂除滅智。七遍趣行智力。或聲顯此義有二
【現代漢語翻譯】 現代漢語譯本 前後二修：外國的諸位老師說修行有六種方法，在前四種的基礎上，加上防護修和觀察修。防護諸根，觀察自身。如契經所說：『如何修習諸根？即對於六根善加防護。』乃至廣說。又如契經所說：『如何修習自身？即對於自身觀察頭髮、毛髮、指甲。』乃至廣說。迦濕彌羅國的諸位論師認為，防護修和觀察修這兩種修行方法，實際上包含了治、遣、修三種。
《說一切有部俱舍論》卷第二十六 大正藏第 29 冊 No. 1558 《阿毗達磨俱舍論》
《阿毗達磨俱舍論》卷第二十七
尊者世親造
三藏法師玄奘奉 詔譯《分別智品第七之二》
像這樣已經辨析了各種智慧的差別，現在應當顯示智慧所成就的功德。其中首先辨析佛陀的不共功德。且最初成佛，在盡智位時，修習不共佛法有十八種。什麼是十八種呢？頌文說：
『十八不共法，謂佛十力等。』
論述：佛陀的十力、四無畏、三念住以及大悲，這些合起來稱為十八不共法。唯有諸佛在證得盡智時才能修習，其餘聖者所沒有，所以稱為『不共』。且佛陀的十力，它們的相狀差別是什麼呢？頌文說：
『力處非處十，業八除滅道，定根解界九，遍趣九或十，宿住死生俗，盡六或十智，宿住死生智，依靜慮余通，贍部男佛身，于境無礙故。』
論述：佛陀的十力是：一、處非處智力（對於是處與非處的如實知見能力），以如來的十種智慧為體性。二、業異熟智力（對於業報因果的如實知見能力），以八種智慧為體性，即除了滅智和道智。三、靜慮解脫等持等至智力（對於禪定、解脫、三摩地、等至的如實知見能力），四、根上下智力（對於眾生根器高下的如實知見能力），五、種種勝解智力（對於眾生種種不同理解的如實知見能力），六、種種界智力（對於眾生種種不同境界的如實知見能力），這四種智力都是九種智慧的體性，即除了滅智。七、遍趣行智力（對於眾生所去往的道路的如實知見能力），或者說，這個『或』字顯示這個意義有兩種。
【English Translation】 English version The two later cultivations: The foreign teachers say there are six types of cultivation. To the previous four, they add protective cultivation and observant cultivation, protecting the senses and observing the body. As the sutra says: 'How to cultivate the senses? It means to protect the six senses well,' and so on. Also, as the sutra says: 'How to cultivate the body? It means to observe the hair, body hair, and nails of oneself,' and so on. The teachers of Kashmir say that the two cultivations of protection and observation include the three cultivations of curing, dispelling, and cultivating.
Abhidharma-kosa-sastra Volume 26 by the Sarvastivada School Taisho Tripitaka Volume 29 No. 1558 Abhidharma-kosa-sastra
Abhidharma-kosa-sastra Volume 27
Composed by Venerable Vasubandhu
Translated by Tripitaka Master Xuanzang under Imperial Order, Chapter 7, Part 2: Analysis of Wisdom
Having thus analyzed the differences in various wisdoms, we shall now reveal the merits accomplished by wisdom. Among these, we shall first analyze the unique merits of the Buddha. Initially, upon attaining Buddhahood, at the stage of Exhaustion-Wisdom (盡智, jìn zhì), there are eighteen types of non-common Buddha-dharmas cultivated. What are these eighteen? The verse says:
'The eighteen non-common dharmas, are the Buddha's ten powers, etc.'
Commentary: The Buddha's ten powers, four fearlessnesses, three mindfulnesses, and great compassion, these combined are called the eighteen non-common dharmas. Only the Buddhas cultivate them at the time of attaining Exhaustion-Wisdom, and they are not possessed by other sages, hence they are called 'non-common'. Furthermore, what are the differences in the characteristics of the Buddha's ten powers? The verse says:
'The power of knowing what is possible and impossible is ten; the power of knowing the results of actions is eight, excluding cessation and the path; the power of knowing meditative states, roots, understandings, and realms is nine; the power of knowing the destinations of beings is nine or ten; the power of knowing past lives and deaths is mundane; the exhaustion-wisdom is six or ten; the wisdom of knowing past lives and deaths relies on meditative concentration, the rest are common; the body of the Buddha in Jambudvipa is male, and is unobstructed in its objects.'
Commentary: The Buddha's ten powers are: 1. The power of knowing what is possible and impossible (處非處智力, chù fēi chù zhì lì), whose nature is the ten wisdoms of the Tathagata. 2. The power of knowing the results of actions (業異熟智力, yè yì shú zhì lì), whose nature is eight wisdoms, namely excluding cessation-wisdom and path-wisdom. 3. The power of knowing meditative states, liberations, samadhis, and attainments (靜慮解脫等持等至智力, jìng lǜ jiě tuō děng chí děng zhì zhì lì), 4. The power of knowing the superior and inferior faculties of beings (根上下智力, gēn shàng xià zhì lì), 5. The power of knowing the various understandings of beings (種種勝解智力, zhǒng zhǒng shèng jiě zhì lì), 6. The power of knowing the various realms of beings (種種界智力, zhǒng zhǒng jiè zhì lì), these four powers are all of the nature of nine wisdoms, namely excluding cessation-wisdom. 7. The power of knowing the destinations of beings (遍趣行智力, biàn qù xíng zhì lì), or rather, the word 'or' indicates that there are two meanings to this.
途。若謂但緣能趣為境九智除滅。若謂亦緣所趣為境十智為性。八宿住隨念智力。九死生智力。如是二力皆俗智性。十漏盡智力。或聲亦顯義有二途。若謂但緣漏盡為境六智。除道苦集他心。若謂漏盡身中所得十智為性。已辯自性。依地別者。第八第九依四靜慮。餘八通依十一地起。欲四靜慮未至中間。並四無色名十一地。已辯依地。依身別者。皆依贍部男子佛身。已辯依身。何故名力。以於一切所知境中智無礙轉故名為力。由此十力唯依佛身。唯佛已除諸惑習氣於一切境隨欲能知。余此相違故不名力。如舍利子舍求度人不能觀知鷹所逐鴿前後二際生多少等。如是諸佛遍於所知心力無邊。云何身力。頌曰。
身那羅延力 或節節皆然 像等七十增 此觸處為性
論曰。佛生身力等那羅延。有餘師言。佛身支節一一皆具那羅延力。大德法救說。諸如來身力無邊。猶如心力。若異此者則諸佛身應不能持無邊心力。大覺獨覺及轉輪王支節相連如其次第似龍蟠結連鎖相鉤。故三相望力有勝劣。那羅延力其量云何。十十倍增象等七力。謂凡象。香象。摩訶諾健那。缽羅塞建提。伐浪伽。遮怒羅。那羅延。後後力增前前十倍。有說。前六十十倍增敵那羅延半身之力。此力一倍成那羅延。于所說中唯多應理。如是身
【現代漢語翻譯】 現代漢語譯本： 關於『途』的解釋，如果認為只是以『能趣』（指達到目標的方法或途徑）為境界，那麼九智（除了滅智）都適用。如果認為也以『所趣』（所要達到的目標）為境界，那麼十智都具備這種性質。八宿住隨念智力（憶起過去生住所的智慧力量）和九死生智力（知曉眾生死後往生何處的智慧力量），這兩種力量都屬於俗智（世俗智慧）的範疇。十漏盡智力（斷盡一切煩惱的智慧力量），或者說，『聲』也顯示了『義』有兩條途徑。 如果認為只是以『漏盡』為境界，那麼六智（除了道智、苦智、集智和他心智）適用。如果認為『漏盡』是身中所得，那麼十智都具備這種性質。以上已經辨析了自性。 從所依之地的角度來看，第八和第九種智力（宿住隨念智力和死生智力）依賴於四靜慮（色界四禪定）。其餘八種智力普遍依賴於十一地而生起。十一地指的是欲界、四靜慮、未至定、中間定，以及四無色定。以上已經辨析了所依之地。 從所依之身的角度來看，所有這些智力都依附於贍部洲（Jambudvipa，我們所居住的這個世界）的男子佛身。以上已經辨析了所依之身。 為什麼稱為『力』呢？因為智慧在一切所知的境界中都能無礙地運轉，所以稱為『力』。因此，這十力只依附於佛身。只有佛才能斷除一切迷惑的習氣，在一切境界中隨心所欲地知曉。其他人與此相反，所以不稱為『力』。例如，舍利子（Sariputra，佛陀的十大弟子之一）無法觀察得知老鷹追逐鴿子的前後二際，以及生命的生滅多少等等。像這樣，諸佛對於所知的境界，心力是無邊無際的。 什麼是身力呢？頌文說： 『身那羅延力（Narayana，印度教神祇，毗濕奴的化身） 或節節皆然 象等七十增 此觸處為性』 論述說：佛的生身之力等同於那羅延。有其他老師說，佛身支節的每一部分都具有那羅延力。大德法救說，諸如來身力無邊，猶如心力。如果不是這樣，那麼諸佛的身軀應該無法承受無邊的心力。大覺（佛）、獨覺（辟支佛）以及轉輪王（Chakravartin，統一世界的君王）的支節相連，依次如同龍盤結、連鎖相鉤。因此，三者相比，力量有勝劣之分。 那羅延力的量是多少呢？以十十倍遞增，超過大象等七種力量。這七種力量分別是：凡象、香象、摩訶諾健那（Mahanaugana）、缽羅塞建提（Balsakandi）、伐浪伽（Valanga）、遮怒羅（Chanura）、那羅延。後者的力量是前者的十倍。有人說，前六種力量以十十倍遞增，抵得上那羅延半身之力。此力的一倍就成為那羅延力。在所說的這些力量中，唯有多者才應合理。像這樣的身力。
【English Translation】 English version: Regarding the explanation of 'path' (途), if it is considered that it only takes 'that which can lead' (能趣, referring to the methods or ways to reach a goal) as its object, then nine wisdoms (excluding the wisdom of cessation) are applicable. If it is considered that it also takes 'that which is to be reached' (所趣, the goal to be achieved) as its object, then all ten wisdoms possess this nature. The eighth, the power of knowing past lives (宿住隨念智力, the power of remembering past abodes), and the ninth, the power of knowing the death and rebirth of beings (死生智力, the power of knowing where beings are reborn after death), both of these powers belong to the category of mundane wisdom (俗智, worldly wisdom). The tenth is the power of the exhaustion of outflows (漏盡智力, the power of completely eradicating all afflictions), or rather, the 'sound' also indicates that the 'meaning' has two paths. If it is considered that it only takes 'the exhaustion of outflows' as its object, then six wisdoms (excluding the wisdom of the path, the wisdom of suffering, the wisdom of accumulation, and the wisdom of knowing others' minds) are applicable. If it is considered that 'the exhaustion of outflows' is obtained within the body, then all ten wisdoms possess this nature. The nature has already been distinguished above. From the perspective of the ground on which they rely, the eighth and ninth powers of wisdom (the power of remembering past lives and the power of knowing death and rebirth) rely on the four dhyanas (四靜慮, the four meditative states of the Form Realm). The remaining eight powers of wisdom universally arise relying on the eleven grounds. The eleven grounds refer to the Desire Realm, the four dhyanas, the Unborn Realm, the Intermediate Realm, and the four Formless Realms. The ground on which they rely has already been distinguished above. From the perspective of the body on which they rely, all these powers of wisdom rely on the male Buddha body in Jambudvipa (贍部洲, the world we live in). The body on which they rely has already been distinguished above. Why are they called 'powers' (力)? Because wisdom can operate without obstruction in all knowable realms, it is called 'power'. Therefore, these ten powers only rely on the Buddha's body. Only the Buddha can eradicate all habitual tendencies of delusion and know at will in all realms. Others are the opposite of this, so they are not called 'powers'. For example, Sariputra (舍利子, one of the Buddha's ten great disciples) cannot observe and know the past and future moments of a hawk chasing a pigeon, and the amount of life and death, etc. Like this, the mental power of all Buddhas is boundless in the realms of the knowable. What is bodily power (身力)? The verse says: 'The body has the power of Narayana (那羅延, a Hindu deity, an avatar of Vishnu), Or each joint is like that. Seventy times the strength of elephants, This is its nature of touch.' The treatise says: The physical power of the Buddha's body is equal to that of Narayana. Other teachers say that each part of the Buddha's body has the power of Narayana. The Venerable Dharmatrata says that the bodily power of all Tathagatas is boundless, like mental power. If this were not the case, then the bodies of all Buddhas should not be able to bear the boundless mental power. The Awakened One (Buddha), the Solitary Buddha (Pratyekabuddha), and the Wheel-Turning King (Chakravartin, a universal monarch) have connected limbs, successively like dragons coiling and chains interlocked. Therefore, compared to the three, the power has superior and inferior distinctions. What is the measure of Narayana's power? It increases tenfold, surpassing the seven powers of elephants, etc. These seven powers are: ordinary elephant, fragrant elephant, Mahanaugana (摩訶諾健那), Balsakandi (缽羅塞建提), Valanga (伐浪伽), Chanura (遮怒羅), Narayana. The latter's power is ten times that of the former. Some say that the first six powers increase tenfold, equivalent to half the power of Narayana's body. Onefold of this power becomes Narayana's power. Among these powers, only the greater should be reasonable. Such is bodily power.
力觸處為性。謂所觸中大種差別。有說。是造觸離七外別有佛四無畏相別云何。頌曰。
四無畏如次 初十二七力
論曰。佛四無畏如經廣說。一正等覺無畏。十智為性。猶如初力。二漏永盡無畏。六十智性。如第十力。三說障法無畏。八智為性。如第二力。四說出道無畏。九十智性。如第七力。如何于智立無畏名。此無畏名目無怯懼。由有智故不怯懼他。故無畏名目諸智體。理實無畏是智所成。不應說言體即是智。佛三念住相別云何。頌曰。
三念住念慧 緣順違俱境
論曰。佛三念住如經廣說。諸弟子眾一向恭敬能正受行。如來緣之不生歡喜。舍而安住正念正知。是謂如來第一念住。諸弟子眾唯不恭敬不正受行。如來緣之不生憂戚。舍而安住正念正知。是謂如來第二念住。諸弟子眾一類恭敬能正受行。一類不敬不正受行。如來緣之不生歡戚。舍而安住正念正知。是謂如來第三念住。此三皆用念慧為體。諸大聲聞亦于弟子順違俱境離歡戚俱。此何名為不共佛法。唯佛於此並習斷故。或諸弟子隨屬如來有順違俱。應甚歡戚。佛能不起可謂希奇。非屬諸聲聞不起非奇特故。唯在佛得不共名。諸佛大悲云何相別。頌曰。
大悲唯俗智 資糧行相境 平等上品故 異悲由八因
論
【現代漢語翻譯】 現代漢語譯本 『力觸處為性』，指的是所觸之物中，地、水、火、風四大種的差別。 有一種說法是，這是由造色所產生的觸，與眼、耳、鼻、舌、身、意、末那七識之外的觸不同。佛的四無畏（catu vaiśāradyāni）的體相差別是什麼呢？ 頌曰： 『四無畏如次，初十二七力』 論曰：佛的四無畏，如經中所廣說：一、正等覺無畏（samyak-saṃbodhi-vaiśāradya），以十智為體性，猶如初力（sthāna-ajñāna-bala）。二、漏永盡無畏（kṣayājñāna-vaiśāradya），以六十智為體性，如第十力（kṣayajñāna-bala）。三、說障法無畏（āvaraṇika-dharma-deśanā-vaiśāradya），以八智為體性，如第二力（karma-vipāka-ajñāna-bala）。四、說出道無畏（nairyāṇika-mārga-deśanā-vaiśāradya），以九十智為體性，如第七力（sarvatragāminī-pratipad-ajñāna-bala）。 為什麼對於智慧安立無畏之名呢？此無畏之名，指的是沒有怯懼。因為有智慧的緣故，所以不怯懼他人。因此，無畏之名指的是諸智的體性。但實際上，無畏是由智慧所成就的，不應說體性就是智慧。 佛的三念住（tri-smṛtyupasthāna）的體相差別是什麼呢？ 頌曰： 『三念住念慧，緣順違俱境』 論曰：佛的三念住，如經中所廣說：如果弟子們一向恭敬，能夠正確地接受和修行，如來緣於此，不生歡喜，捨棄而安住于正念正知，這叫做如來的第一念住。如果弟子們唯獨不恭敬，不能正確地接受和修行，如來緣於此，不生憂愁，捨棄而安住于正念正知，這叫做如來的第二念住。如果弟子們一部分恭敬，能夠正確地接受和修行，一部分不恭敬，不能正確地接受和修行，如來緣於此，不生歡喜和憂愁，捨棄而安住于正念正知，這叫做如來的第三念住。 這三種念住都以念和慧為體性。諸大聲聞（mahā-śrāvaka）也對於弟子的順境、逆境和俱境，遠離歡喜和憂愁。那麼，這憑什麼叫做不共佛法（āveṇika-buddha-dharma）呢？唯有佛才能對此並加以習斷的緣故。或者，諸弟子隨屬於如來，有順境、逆境和俱境，應該非常歡喜和憂愁，佛能夠不起心動念，可以說是稀奇。不屬於諸聲聞，不起心動念，不是奇特的緣故。唯有在佛才能得到不共之名。 諸佛的大悲（mahākaruṇā）的體相差別是什麼呢？ 頌曰： 『大悲唯俗智，資糧行相境，平等上品故，異悲由八因』 論
【English Translation】 English version 'The place of forceful contact is its nature.' This refers to the differences in the great elements (mahābhūta) within what is contacted. Some say that this is the contact produced by derived matter (upādāyarūpa), different from the seven consciousnesses (vijñāna) – eye, ear, nose, tongue, body, mind, and manas – What are the differences in the characteristics of the four fearlessnesses (catu vaiśāradyāni) of the Buddha? Verse: 'The four fearlessnesses in order, the first, twelfth, seventh powers.' Treatise: The four fearlessnesses of the Buddha are as extensively described in the sutras: First, the fearlessness of perfect enlightenment (samyak-saṃbodhi-vaiśāradya), whose nature is the ten wisdoms (jñāna), like the first power (sthāna-ajñāna-bala). Second, the fearlessness of the exhaustion of outflows (kṣayājñāna-vaiśāradya), whose nature is sixty wisdoms, like the tenth power (kṣayajñāna-bala). Third, the fearlessness of teaching obstructive dharmas (āvaraṇika-dharma-deśanā-vaiśāradya), whose nature is eight wisdoms, like the second power (karma-vipāka-ajñāna-bala). Fourth, the fearlessness of teaching the path to liberation (nairyāṇika-mārga-deśanā-vaiśāradya), whose nature is ninety wisdoms, like the seventh power (sarvatragāminī-pratipad-ajñāna-bala). Why is the name 'fearlessness' established for wisdom? This name 'fearlessness' refers to the absence of fear. Because of having wisdom, one does not fear others. Therefore, the name 'fearlessness' refers to the essence of the wisdoms. But in reality, fearlessness is accomplished by wisdom; it should not be said that the essence is wisdom. What are the differences in the characteristics of the three mindfulnesses (tri-smṛtyupasthāna) of the Buddha? Verse: 'The three mindfulnesses are mindfulness and wisdom, regarding favorable, unfavorable, and both kinds of objects.' Treatise: The three mindfulnesses of the Buddha are as extensively described in the sutras: If the assembly of disciples is always respectful and able to correctly receive and practice, the Tathāgata, regarding this, does not generate joy, abandons it, and dwells in right mindfulness and right knowledge. This is called the first mindfulness of the Tathāgata. If the assembly of disciples is only disrespectful and unable to correctly receive and practice, the Tathāgata, regarding this, does not generate sorrow, abandons it, and dwells in right mindfulness and right knowledge. This is called the second mindfulness of the Tathāgata. If the assembly of disciples is partly respectful and able to correctly receive and practice, and partly disrespectful and unable to correctly receive and practice, the Tathāgata, regarding this, does not generate joy or sorrow, abandons it, and dwells in right mindfulness and right knowledge. This is called the third mindfulness of the Tathāgata. These three all use mindfulness and wisdom as their essence. The great śrāvakas (mahā-śrāvaka) also, regarding the favorable, unfavorable, and both kinds of situations of the disciples, are apart from joy and sorrow. Then, why is this called the unshared Buddha-dharma (āveṇika-buddha-dharma)? Only the Buddha can practice and abandon this. Or, the disciples belong to the Tathāgata, and there are favorable, unfavorable, and both kinds of situations; one should be very joyful and sorrowful. The Buddha is able not to generate thoughts, which can be called rare. Not belonging to the śrāvakas, not generating thoughts is not rare. Only in the Buddha is the name 'unshared' obtained. What are the differences in the characteristics of the great compassion (mahākaruṇā) of the Buddhas? Verse: 'Great compassion is only conventional wisdom, its accumulation, characteristics, and object, because of equality and being supreme, different compassion is due to eight causes.' Treatise:
曰。如來大悲俗智為性。若異此者則不能緣一切有情。亦不能作三苦行相。如共有悲。此大悲名依何義立。依五義故此立大名。一由資糧故大。謂大福德智慧資糧所成辦故。二由行相故大。謂此力能於三苦境作行相故。三由所緣故大。謂此總以三界有情為所緣故。四由平等故大。謂此等於一切有情作利樂故。五由上品故大。謂最上品更無餘悲能齊此故。此與悲異由八種因。一由自性。無癡無瞋自性異故。二由行相。三苦一苦行相異故。三由所緣。三界一界所緣異故。四由依地。第四靜慮通余異故。五由依身。唯佛通余身有異故。六由證得。離有頂欲證得異故。七由救濟。事成希望救濟異故。八由哀愍。平等不等哀愍異故。已辯佛德異余有情。諸佛相望法皆等不。頌曰。
由資糧法身 利他佛相似 壽種姓量等 諸佛有差別
論曰。由三事故諸佛皆等。一由資糧等圓滿故。二由法身等成辦故。三由利他等究竟故。由壽種姓身量等殊。諸佛相望容有差別。壽異謂佛壽有短長。種異謂佛生剎帝利婆羅門種。姓異謂佛姓喬答摩迦葉波等。量異謂佛身有小大。等言顯諸佛法住久近等。如是有異由出世時所化有情機宜別故。諸有智者思惟如來三種圓德深生愛敬。其三者何。一因圓德。二果圓德。三恩圓德。初因圓
【現代漢語翻譯】 現代漢語譯本：有人問：『如來大悲以世俗智慧為體性。如果不是這樣，就不能緣於一切有情眾生，也不能對三苦（苦苦、壞苦、行苦）的行相起作用。就像普遍存在的悲心一樣，這大悲的名稱是依據什麼意義而建立的呢？』 回答：『依據五種意義，因此建立『大』這個名稱。第一，由於資糧而『大』，是指由廣大的福德和智慧資糧所成就的緣故。第二，由於行相而『大』，是指這種力量能夠對三苦之境起作用的緣故。第三，由於所緣而『大』，是指這種大悲總體上以三界有情為所緣的緣故。第四，由於平等而『大』，是指這種大悲平等地對一切有情眾生作利益安樂的緣故。第五，由於上品而『大』，是指這是最上品，沒有其他悲心能夠與此相比的緣故。』 『這種大悲與一般的悲心不同，由於八種原因：第一，由於自性不同，大悲是無癡無嗔的自性。第二，由於行相不同，大悲是對三苦的行相起作用，而一般悲心只對一種苦的行相起作用。第三，由於所緣不同，大悲以三界為所緣，而一般悲心只以一界為所緣。第四，由於所依之禪定不同，大悲所依的是第四禪定，而一般悲心可以通於其他禪定。第五，由於所依之身不同，大悲唯有佛才能擁有，而一般悲心其他身也能擁有。第六，由於證得不同，大悲是遠離有頂天的慾望才能證得的。第七，由於救濟不同，大悲能成就實際的救濟，而一般悲心只是希望救濟。第八，由於哀愍不同，大悲是平等的哀愍，而一般悲心是不平等的哀愍。』 『已經辨明了佛的功德與其餘有情眾生的不同。那麼，諸佛之間，他們的法是否都相同呢？』 頌曰：『由資糧、法身、利他，諸佛相似；壽、種姓、身量等，諸佛有差別。』 論曰：『由於三種原因，諸佛都是相同的。第一，由於資糧等圓滿的緣故。第二，由於法身等成就的緣故。第三，由於利他等究竟的緣故。由於壽命、種姓、身量等方面的不同，諸佛之間可能存在差別。壽命不同，是指佛的壽命有長有短。種姓不同，是指佛出生于剎帝利（Kshatriya，印度教的第二等級，武士）或婆羅門（Brahmana，印度教的最高等級，祭司）種姓。姓氏不同，是指佛的姓氏有喬答摩（Gautama）或迦葉波（Kashyapa）等。身量不同，是指佛的身形有大有小。『等』字顯示了諸佛的法住世時間長短等。這些不同是由於出世時所教化的有情眾生的根器不同所導致的。』 『有智慧的人思維如來的三種圓滿功德，會深深地生起愛敬之心。這三種功德是什麼呢？一是因圓德，二是果圓德，三是恩圓德。首先是因圓德。』
【English Translation】 English version: Someone asked: 'The Tathagata's (如來) great compassion is characterized by mundane wisdom. If it were otherwise, it could not be related to all sentient beings, nor could it act upon the characteristics of the three sufferings (suffering of suffering, suffering of change, pervasive suffering of conditioned existence). Like common compassion, upon what meaning is this name of great compassion established?' Answer: 'It is established upon five meanings, hence the establishment of the name 'great'. First, it is 'great' due to resources, meaning it is accomplished by vast resources of merit and wisdom. Second, it is 'great' due to its mode of operation, meaning this power is capable of acting upon the realm of the three sufferings. Third, it is 'great' due to its object of focus, meaning this great compassion generally takes all sentient beings of the three realms as its object. Fourth, it is 'great' due to its equality, meaning this great compassion equally benefits and brings happiness to all sentient beings. Fifth, it is 'great' due to its supreme quality, meaning it is the most supreme, and no other compassion can match it.' 'This great compassion differs from ordinary compassion due to eight reasons: First, due to its nature, great compassion is characterized by non-ignorance and non-anger. Second, due to its mode of operation, great compassion acts upon the characteristics of the three sufferings, while ordinary compassion only acts upon the characteristics of one suffering. Third, due to its object of focus, great compassion takes the three realms as its object, while ordinary compassion only takes one realm as its object. Fourth, due to the meditative state it relies on, great compassion relies on the fourth dhyana (靜慮), while ordinary compassion can be associated with other dhyanas. Fifth, due to the body it relies on, only Buddhas (佛) can possess great compassion, while ordinary compassion can be possessed by other beings. Sixth, due to the attainment, great compassion is attained by being free from the desire of the Peak of Existence (有頂天). Seventh, due to the salvation, great compassion accomplishes actual salvation, while ordinary compassion only hopes for salvation. Eighth, due to the compassion, great compassion is equal compassion, while ordinary compassion is unequal compassion.' 'It has already been distinguished that the virtues of the Buddha (佛) are different from those of other sentient beings. Then, among the Buddhas, are their Dharmas (法) all the same?' Verse: 'Due to resources, Dharmakaya (法身), and benefiting others, the Buddhas are similar; in lifespan, lineage, physical size, etc., the Buddhas have differences.' Treatise: 'Due to three reasons, the Buddhas are all the same. First, due to the completeness of resources, etc. Second, due to the accomplishment of Dharmakaya (法身), etc. Third, due to the ultimate nature of benefiting others, etc. Due to differences in lifespan, lineage, physical size, etc., there may be differences among the Buddhas. Differences in lifespan mean that the Buddhas have lifespans that are long or short. Differences in lineage mean that the Buddhas are born into the Kshatriya (剎帝利) or Brahmana (婆羅門) lineages. Differences in clan name mean that the Buddhas have clan names such as Gautama (喬答摩) or Kashyapa (迦葉波). Differences in physical size mean that the Buddhas have bodies that are large or small. The word 'etc.' indicates the length of time the Buddhas' Dharma (法) remains in the world, etc. These differences are due to the different capacities of the sentient beings being taught at the time of their appearance in the world.' 'Wise people, contemplating the three complete virtues of the Tathagata (如來), will deeply generate love and respect. What are these three virtues? First is the complete virtue of the cause, second is the complete virtue of the result, and third is the complete virtue of the grace. First is the complete virtue of the cause.'
德復有四種。一無餘修。福德智慧二種資糧修無遺故。二長時修。經三大劫阿僧企耶修無倦故。三無間修。精勤勇猛剎那剎那修無廢故。四尊重修。恭敬所學無所顧惜修無慢故。次果圓德亦有四種。一智圓德。二斷圓德。三威勢圓德。四色身圓德。智圓德有四種。一無師智。二一切智。三一切種智。四無功用智斷圓德有四種。一一切煩惱斷。二一切定障斷。三畢竟斷。四並習斷。威勢圓德有四種。一于外境化變住持自在威勢。二于壽量若促若延自在威勢。三于空障極遠速行小大相入自在威勢。四令世間種種本性法爾轉勝希奇威勢。威勢圓德復有四種。一難化必能化。二答難必決疑。三立教必出離。四惡黨必能伏。色身圓德有四種。一具眾相。二具隨好。三具大力。四內身骨堅越金剛。外發神光逾百千日。后恩圓德亦有四種。謂令永解脫三惡趣生死。或能安置善趣三乘。總說如來圓德如是。若別分析則有無邊。唯佛世尊能知能說。要留命行經多大劫阿僧企耶說乃可盡。如是則顯佛世尊身具有無邊殊勝奇特因果恩德如大寶山。有諸愚夫自乏眾德。雖聞如是佛功德山及所說法不能信重。諸有智者聞說如斯生信重心徹于骨髓。彼由一念極信重心轉滅無邊不定惡業。攝受殊勝人天涅槃。故說如來出現於世為諸智者無上福田。依之
【現代漢語翻譯】 現代漢語譯本 德（功德）又有四種：一是無餘修，因為福德和智慧兩種資糧都修習沒有遺漏；二是長時修，經過三大阿僧祇劫（asaṃkhyeya，無數）修習沒有厭倦；三是無間修，精勤勇猛，剎那剎那修習沒有間斷；四是尊重修，恭敬所學，不顧惜自身，修習沒有傲慢。 其次，果圓德也有四種：一是智圓德，二是斷圓德，三是威勢圓德，四是色身圓德。智圓德有四種：一是無師智，二是一切智，三是一切種智，四是無功用智。斷圓德有四種：一是斷一切煩惱，二是斷一切定障，三是畢竟斷，四是連同習氣一起斷除。 威勢圓德有四種：一是對外境化變住持自在的威勢，二是對壽量或縮短或延長的自在威勢，三是對空障極遠之處快速到達、大小互相進入的自在威勢，四是令世間種種本性自然而然地轉為殊勝希奇的威勢。威勢圓德又有四種：一是難以教化的必定能教化，二是回答難題必定能決斷疑惑，三是建立教法必定能使人出離，四是對惡黨必定能降伏。 色身圓德有四種：一是具足眾相（lakṣaṇa，佛的三十二相），二是具足隨好（anuvyañjana，佛的八十種好），三是具足大力，四是內身骨骼堅硬勝過金剛，外發神光勝過百千個太陽。后恩圓德也有四種，即令眾生永遠解脫三惡趣生死，或者能夠安置眾生於善趣三乘（聲聞乘、緣覺乘、菩薩乘）。總的說來，如來的圓德就是這樣。如果分別分析，則有無邊無際。只有佛世尊才能知道才能說盡。即使要留命修行經過多大劫阿僧祇耶也說不完。這樣就顯示出佛世尊的身具有無邊殊勝奇特的因果恩德，猶如大寶山。有些愚夫自身缺乏各種功德，即使聽到如是佛功德山及所說法也不能信重。諸有智慧的人聽到如是說法，生起信重之心，徹于骨髓。他們由於一念極信重心的緣故，能轉變滅除無邊不定惡業，攝受殊勝的人天涅槃。所以說如來出現在世間，是諸智者無上的福田，可以依靠。
【English Translation】 English version Furthermore, there are four kinds of virtue (guṇa): first, complete cultivation, because the two accumulations of merit (puṇya) and wisdom (jñāna) are cultivated without omission; second, prolonged cultivation, because cultivation continues tirelessly through three great asaṃkhyeya (countless) kalpas (aeons); third, uninterrupted cultivation, because diligent and vigorous cultivation proceeds moment by moment without cessation; fourth, respectful cultivation, because what is learned is revered, and cultivation proceeds without arrogance, without sparing oneself. Next, there are also four kinds of perfect qualities of the result: first, the perfect quality of wisdom; second, the perfect quality of cessation; third, the perfect quality of power; and fourth, the perfect quality of the form body. The perfect quality of wisdom has four aspects: first, wisdom without a teacher; second, omniscience; third, knowledge of all aspects; and fourth, effortless wisdom. The perfect quality of cessation has four aspects: first, the cessation of all afflictions (kleśa); second, the cessation of all obstructions to samādhi (concentration); third, complete cessation; and fourth, the cessation along with habitual tendencies. The perfect quality of power has four aspects: first, the power to transform external environments, maintain them, and be at ease; second, the power to shorten or lengthen lifespans at will; third, the power to travel swiftly to extremely distant places beyond spatial obstacles, and to enter into each other regardless of size; fourth, the power to cause the various inherent natures of the world to naturally transform into superior and extraordinary states. The perfect quality of power also has four aspects: first, the ability to convert even the most difficult to convert; second, the ability to resolve doubts when answering difficult questions; third, the ability to establish teachings that lead to liberation; and fourth, the ability to subdue evil factions. The perfect quality of the form body has four aspects: first, possessing the major marks (lakṣaṇa, the 32 marks of a Buddha); second, possessing the minor marks (anuvyañjana, the 80 minor marks of a Buddha); third, possessing great strength; and fourth, having bones within the body that are harder than diamond, and emitting divine light externally that surpasses hundreds of thousands of suns. The perfect quality of subsequent grace also has four aspects, namely, enabling beings to be permanently liberated from the cycle of birth and death in the three evil realms, or being able to place beings in the good realms and the three vehicles (śrāvakayāna, pratyekabuddhayāna, bodhisattvayāna). In summary, the perfect qualities of the Tathāgata (如來) are like this. If analyzed separately, they are boundless and limitless. Only the World-Honored One (佛世尊) can know and fully describe them. Even if one were to preserve life and practice for countless great kalpas (aeons), it would not be possible to exhaust them. Thus, it is shown that the body of the World-Honored Buddha possesses boundless, supremely wonderful, and extraordinary causes, results, and grace, like a great treasure mountain. Some foolish people, lacking various virtues themselves, cannot believe and respect such a mountain of Buddha's merits and the teachings spoken. Those with wisdom, upon hearing such teachings, generate faith and respect that penetrates to their very bones. Due to a single thought of extreme faith and respect, they can transform and extinguish boundless uncertain evil karma, and receive the supreme human and divine nirvāṇa (涅槃). Therefore, it is said that the Tathāgata appears in the world as the supreme field of merit for all wise beings, upon which they can rely.
引生不空可愛殊勝速疾究竟果故。如薄伽梵自說頌言。
若於佛福田 能殖少分善 初獲勝善趣 后必得涅槃
已說如來不共功德。共功德今當辯。頌曰。
復有餘佛法 共余聖異生 謂無諍愿智 無礙解等德
論曰。世尊復有無量功德。與余聖者及異生共。謂無諍愿智無礙解通靜慮無色等至等持無量解脫勝處遍處等。隨其所應。謂前三門唯共余聖。通靜慮等亦共異生。前三門中且辯無諍。頌曰。
無諍世俗智 后靜慮不動 三洲緣未生 欲界有事惑
論曰。言無諍者。謂阿羅漢觀有情苦由煩惱生。自知己身福田中勝。恐他煩惱復緣己生。故思引發如是相智。由此方便令他有情不緣己身生貪瞋等。此行能息諸有情類煩惱諍故得無諍名。此行但以俗智為性。第四靜慮為其所依。樂通行中最為勝故。不動應果能起非余。余尚不能自防起惑。況能止息他身煩惱。此唯依止三洲人身。緣欲未來有事煩惱。勿他煩惱緣己生故。諸無事惑不可遮防。內起隨應總緣境故。辯無諍已。次辯愿智。頌曰。
愿智慧遍緣 余如無諍說
論曰。以愿為先引妙智起如願而了故名愿智。此智自性地種性身與無諍同。但所緣別。以一切法為所緣故。毗婆沙者作如是言。愿智不能證知
【現代漢語翻譯】 現代漢語譯本：因為能引生不空、可愛、殊勝、迅速、究竟的果報。正如薄伽梵（Bhagavan，世尊）自己所說的偈頌： 『若於佛福田，能殖少分善，初獲勝善趣，后必得涅槃。』 已經說了如來的不共功德。現在應當辨析共同功德。頌曰： 『復有餘佛法，共余聖異生，謂無諍愿智，無礙解等德。』 論曰：世尊還有無量功德，與其餘聖者及異生共同具有。這些功德包括無諍、愿智、無礙解、神通、靜慮、無色等至、等持、無量解脫、勝處、遍處等，隨其所應。其中，前三門（無諍、愿智、無礙解）唯與其餘聖者共有，而通、靜慮等也與異生共有。在前三門中，首先辨析無諍。頌曰： 『無諍世俗智，后靜慮不動，三洲緣未生，欲界有事惑。』 論曰：所說的『無諍』，是指阿羅漢觀察到有情眾生的痛苦由煩惱而生，自己知道自身是殊勝的福田，恐怕他人的煩惱又緣自己而生，所以思慮引發這樣的相智。通過這種方便，使其他有情眾生不緣自己而生起貪、嗔等煩惱。這種行為能夠止息各種有情眾生的煩惱爭端，所以得到『無諍』的名稱。這種行為僅僅以世俗智為體性，第四靜慮是它的所依。在樂通行中最為殊勝，不動果位的聖者能夠生起，其餘的聖者不能。其餘的聖者尚且不能防止自己生起惑，更何況能夠止息他人身上的煩惱。這種行為僅僅依止於三洲（東勝身洲、南贍部洲、西牛貨洲）的人身，緣于欲界未來有事的煩惱。爲了防止他人的煩惱緣自己而生。各種無事的煩惱是無法遮防的，因為內在生起，隨應總緣于境界。辨析完無諍，接下來辨析愿智。頌曰： 『愿智慧遍緣，余如無諍說。』 論曰：以愿為先，引生妙智，生起如願的了知，所以名為愿智。這種智慧的自性、地、種性、身與無諍相同。但所緣不同，以一切法為所緣。毗婆沙師作這樣的解釋：愿智不能證知。
【English Translation】 English version: Because it can bring forth unfailing, lovely, supreme, swift, and ultimately perfect results. Just as the Bhagavan (Blessed One) himself said in a verse: 'If in the field of merit of the Buddha, one can plant a small portion of good, one will first obtain a superior good destiny, and later will surely attain Nirvana.' The uncommon merits of the Tathagata have already been discussed. Now, the common merits will be explained. A verse says: 'Moreover, there are other Buddha-dharmas, shared with other noble beings and ordinary beings, namely, non-contention, wish-wisdom, unobstructed liberation, and other virtues.' The treatise says: The World-Honored One also has countless merits, shared with other noble ones and ordinary beings. These merits include non-contention (arana), wish-wisdom (pranidhi-jnana), unobstructed liberation (pratisamvid), supernormal powers (abhijna), dhyana (meditative absorption), formless attainments (arupa-samapatti), samadhi (concentration), immeasurable liberations (apramana-vimoksha), superior abodes (abhibhayatana), and spheres of totality (krtsnayatanas), as appropriate. Among these, the first three (non-contention, wish-wisdom, unobstructed liberation) are only shared with other noble ones, while supernormal powers, dhyana, etc., are also shared with ordinary beings. Among the first three, let's first discuss non-contention. A verse says: 'Non-contention is mundane wisdom, based on the fourth dhyana, unmoving, concerning the three continents, regarding unarisen, afflictions related to events in the desire realm.' The treatise says: What is meant by 'non-contention' is that an Arhat observes that the suffering of sentient beings arises from afflictions, and knows that his own body is a superior field of merit. Fearing that the afflictions of others may arise in relation to himself, he contemplates and brings forth such a wisdom of characteristics. Through this means, he prevents other sentient beings from generating greed, hatred, etc., in relation to himself. This practice can pacify the disputes of afflictions among all sentient beings, hence it is named 'non-contention.' This practice is only characterized by mundane wisdom, and the fourth dhyana is its basis. It is the most superior among the pleasant practices, and can be generated by those who have attained the fruit of non-regression, but not by others. Others are not even able to prevent themselves from generating afflictions, let alone pacify the afflictions in others. This practice only relies on the human bodies of the three continents (Purva-videha, Jambudvipa, Aparagodaniya), and concerns future afflictions related to events in the desire realm. It is to prevent the afflictions of others from arising in relation to oneself. Various afflictions unrelated to events cannot be prevented, because they arise internally, generally relating to objects as appropriate. Having discussed non-contention, next we discuss wish-wisdom. A verse says: 'Wish-wisdom can universally cognize, the rest is as described for non-contention.' The treatise says: Taking the wish as the precursor, it brings forth wondrous wisdom, arising with the desired understanding, hence it is named wish-wisdom. The nature, ground, lineage, and body of this wisdom are the same as non-contention. However, the object of cognition is different, as it takes all dharmas as its object. The Vaibhashikas explain it this way: Wish-wisdom cannot directly know.
無色。觀彼因行及彼等流差別。故知如田夫類。諸有欲起此愿智時。先發誠愿求知彼境。便入邊際第四靜慮以為加行。從此無間隨所入定勢力勝劣。如先願力引正智起。于所求境皆如實知。已辯愿智。無礙解者。頌曰。
無礙解有四 謂法義詞辯 名義言說道 無退智為性 法詞唯俗智 五二地為依 義十六辯九 皆依一切地 但得必具四 余如無諍說
論曰。諸無礙解總說有四。一法無礙解。二義無礙解。三詞無礙解。四辯無礙解。此四總說如其次第以緣名義言及說道不可退轉智為自性。謂無退智緣能詮法名句文身立為第一。緣所詮義立為第二。緣方言詞立為第三。緣應正理無滯礙說及緣自在定慧二道立為第四。此則總說無礙解體兼顯所緣。于中法詞二無礙解唯俗智攝。緣名身等及世言詞事境界故。法無礙解通依五地。謂欲界四靜慮。以于上地無名等故。詞無礙解唯依二地。謂欲界初靜慮。以于上地無尋伺故。義無礙解十六智攝。謂若諸法皆名為義。義無礙解則十智攝。若唯涅槃名為義者。義無礙解則六智攝。謂俗法類滅盡無生。辯無礙解九智所攝。謂唯除滅。緣說道故此二通依一切地起。謂依欲界乃至有頂。辯無礙解于說道中許隨緣一皆得起故。施設足論釋此四言。緣名句文此所詮
義即此一二多男女等言別此無滯說及所依道無退轉智。如次建立法義詞辯無礙解名。由此顯成四種次第。有餘師說。詞謂一切訓釋言詞。如有說言有變礙故名為色等。辯謂展轉言無滯礙。傳說。此四無礙解生如次串習算計佛語聲明因明為前加行。若於四處未得善巧必不能生無礙解故。理實一切無礙解生唯學佛語能為加行。如是四種無礙解中。隨得一時必具得四。非不具四可名為得。此四所緣自性依地與前無諍差別如是。種性依身如無諍說。如是所說無諍行等。頌曰。
六依邊際得 邊際六后定 遍順至究竟 佛余加行得
論曰。無諍愿智四無礙解六種皆依邊際定得。邊際靜慮體有六種。前六除詞加余邊際。詞無礙解雖依彼得而體非彼靜慮所收。邊際名但依第四靜慮故。此一切地遍所隨順故增至究竟故。得邊際名。云何此名遍所隨順。謂正修學此靜慮時。從欲界心入初靜慮。次第順入乃至有頂。復從有頂入無所有。次第逆入乃至欲界。復從欲界次第順入。展轉乃至第四靜慮。名一切地遍所隨順。云何此名增至究竟。謂專修習第四靜慮。從下至中從中至上。如是三品復各分三。上上品生名至究竟。如是靜慮得邊際名。此中邊名顯無越義。勝無越此故名為邊。際言為顯類義極義。如說四際及實際言。除佛所
餘一切聖者。所說六種唯加行得。非離染得。非皆得故。唯佛於此亦離染得。諸佛功德初盡智時由離染故一切頓得。后時隨欲能引現前。不由加行。以佛世尊於一切法自在轉故。已辯前三唯共余聖德。于亦共凡德。且應辯通。頌曰。
通六謂神境 天眼耳他心 宿住漏盡通 解脫道慧攝 四俗他心五 漏盡通如力 五依四靜慮 自下地為境 聲聞麟喻佛 二三千無數 未曾由加行 曾修離染得 念住初三身 他心三餘四 天眼耳無記 餘四通唯善
論曰。通有六種。一神境智證通。二天眼智證通。三天耳智證通。四他心智證通。五宿住隨念智證通。六漏盡智證通。雖六通中第六唯聖然其前五異生亦得。依總相說亦共異生。如是六通解脫道攝。慧為自性。如沙門果。解脫道言顯出障義。神境等四唯俗智攝。他心通五智攝。謂法類道世俗他心。漏盡通如力說。謂或六或十智。由此已顯漏盡智通依一切地緣一切境。前之五通依四靜慮。何緣此五不依無色。初三別緣色為境故。修他心通色為門故。修宿住通漸次憶念分位差別方得成故。成時能緣處性等故。依無色地無如是能。諸有欲修他心通者。先審觀己身心二相前後變異展轉相隨。后複審觀他身心相。由此加行漸次得成。成已不觀
【現代漢語翻譯】 現代漢語譯本 其餘一切聖者所說的六種神通，只能通過加行（指修行過程中的努力）獲得，不能通過離染（指脫離煩惱）獲得。而且不是所有聖者都能獲得這六種神通。只有佛陀才能通過離染獲得這些神通。諸佛的功德在初盡智（指證得一切煩惱斷盡的智慧）時，由於離染的緣故，一切神通頓然獲得。之後，佛陀可以隨意地將這些神通顯現出來，不需要再通過加行。因為佛陀對於一切法都具有自在的掌控力。以上已經辨析了前三種神通是與其餘聖者共有的功德，下面將要辨析與凡夫也有共通之處的功德，首先應當辨析神通。
頌曰： 『通六謂神境，天眼耳他心，宿住漏盡通，解脫道慧攝。 四俗他心五，漏盡通如力，五依四靜慮，自下地為境。 聲聞麟喻佛，二三千無數，未曾由加行，曾修離染得。 念住初三身，他心三餘四，天眼耳無記，餘四通唯善。』
論曰：神通有六種：一是神境智證通（能夠隨意變化的神通），二是天眼智證通（能夠看到遠處或細微事物的神通），三天耳智證通（能夠聽到遠處或細微聲音的神通），四是他心智證通（能夠知道他人心思的神通），五是宿住隨念智證通（能夠回憶前世經歷的神通），六是漏盡智證通（能夠斷盡一切煩惱的神通）。雖然六種神通中，第六種只有聖者才能獲得，但是前五種異生（指凡夫）也可以獲得。從總相上來說，前五種神通也是與異生共有的。這六種神通都屬於解脫道所攝，以智慧為自性，如同沙門果（指修行者證得的果位）。『解脫道』一詞顯示了去除障礙的含義。神境通等四種神通唯有俗智（指世俗的智慧）所攝。他心通為五智所攝，即法智、類智、道智、世俗智和他心智。漏盡通如同十力（佛陀所具有的十種力量）所說，或者為六智或者為十智。由此已經顯示出漏盡智通依於一切地（指三界九地），緣於一切境（指一切所緣的對象）。前面的五種神通依於四靜慮（指色界的四種禪定）。為什麼這五種神通不依于無色界呢？因為前三種神通分別以色為境界。修習他心通以色為入門。修習宿住通需要逐漸憶念分位的差別才能成就。成就時能夠緣處所、性質等。在無色界沒有這樣的能力。想要修習他心通的人，首先要仔細觀察自己身心的兩種現象，前後變異，展轉相隨。然後再次仔細觀察他人的身心現象。通過這樣的加行，逐漸可以成就他心通。成就之後，就不需要再觀察了。
【English Translation】 English version All other noble ones attain the six kinds of supernormal knowledges only through application (referring to efforts in the practice), not through detachment from defilements. Moreover, not all noble ones attain these six supernormal knowledges. Only the Buddha attains these supernormal knowledges through detachment from defilements. The merits of the Buddhas, at the time of the initial exhaustion of knowledge (referring to the wisdom of attaining the complete cessation of all afflictions), are all attained instantly due to detachment from defilements. Afterwards, the Buddha can manifest these supernormal knowledges at will, without further application. This is because the World-Honored One, the Buddha, has complete mastery over all dharmas. The preceding three supernormal knowledges have been distinguished as merits shared with other noble ones. Next, the merits shared with ordinary beings will be distinguished, and first, the supernormal knowledges should be distinguished.
Verse: 『The six knowledges are the supernormal power, the divine eye, ear, knowledge of others' minds, knowledge of past lives, and the exhaustion of outflows, included in the path of liberation and wisdom. The first four are mundane, the knowledge of others' minds is fivefold, the knowledge of the exhaustion of outflows is like the powers, the five depend on the four dhyanas, taking the lower realms as their objects. Sravakas, Pratyekabuddhas, and Buddhas, two, three thousand, and countless, not attained through application, but attained through detachment from defilements after previous cultivation. The first three are based on mindfulness and the body, the knowledge of others' minds is threefold, the remaining four are fourfold, the divine eye and ear are indeterminate, the remaining four supernormal knowledges are only wholesome.』
Treatise: There are six kinds of supernormal knowledges: first, the supernormal power of magical display (being able to transform at will), second, the supernormal power of the divine eye (being able to see distant or subtle things), third, the supernormal power of the divine ear (being able to hear distant or subtle sounds), fourth, the supernormal power of knowing others' minds (being able to know the thoughts of others), fifth, the supernormal power of recollecting past lives (being able to recall past experiences), and sixth, the supernormal power of the exhaustion of outflows (being able to completely eliminate all afflictions). Although among the six supernormal knowledges, the sixth is only attained by noble ones, the first five can also be attained by ordinary beings. Generally speaking, the first five supernormal knowledges are also shared with ordinary beings. These six supernormal knowledges are all included within the path of liberation, with wisdom as their nature, like the fruits of a Sramana (referring to the fruits attained by practitioners). The term 『path of liberation』 indicates the meaning of removing obstacles. The supernormal power of magical display and the other three are only included within mundane wisdom (referring to worldly wisdom). The knowledge of others' minds is included within five wisdoms, namely, the wisdom of dharma, the wisdom of analogy, the wisdom of the path, mundane wisdom, and the wisdom of knowing others' minds. The knowledge of the exhaustion of outflows is like the ten powers (the ten powers possessed by the Buddha), either six wisdoms or ten wisdoms. From this, it is already shown that the knowledge of the exhaustion of outflows relies on all realms (referring to the nine realms of the three realms) and takes all objects as its object. The preceding five supernormal knowledges rely on the four dhyanas (referring to the four meditative states of the form realm). Why do these five supernormal knowledges not rely on the formless realm? Because the first three supernormal knowledges specifically take form as their object. Cultivating the knowledge of others' minds takes form as its gateway. Cultivating the knowledge of past lives requires gradually recollecting the differences in the stages of past lives to be accomplished. When accomplished, it can perceive places, natures, and so on. The formless realm does not have such abilities. Those who wish to cultivate the knowledge of others' minds should first carefully observe the two aspects of their own body and mind, their changes before and after, and their mutual dependence. Then, they should again carefully observe the physical and mental phenomena of others. Through such application, the knowledge of others' minds can be gradually accomplished. Once accomplished, there is no need to observe further.
自心諸色。於他心等能如實知。諸有欲修宿住通者。先自審察次前滅心。漸覆逆觀此生分位前前差別至結生心。乃至能憶知中有前一念名自宿住加行已成。為憶念他加行亦爾。此通初起唯次第知。串習成時亦能超憶。諸所憶事要曾領受。憶凈居者昔曾聞故。從無色歿來生此者。依他相續初起此通。所餘亦依自相續起。修神境等前三通時。思輕光聲以為加行。成已自在隨所應為。故此五通不依無色。又諸無色觀減止增。五通必依止觀均地。未至等地由此已遮。如是五通境唯自下。且如神境隨依何地。于自下地行化自在。于上不然。勢力劣故。餘四亦爾。隨其所應。是故無能取無色界他心宿住為二通境。即此五通於世界境作用廣陜諸聖不同。謂大聲聞麟喻大覺不極作意如次能於一二三千諸世界境。起行化等自在作用。若極作意如次能於二千三千無數世界。如是五通若有殊勝勢用猛利從無始來曾未得者由加行得。若曾串習無勝勢用及彼種類由離染得。若起現前皆由加行。佛於一切皆離染得。隨欲現前不由加行。六中前三唯身念住。但緣色故。謂神境通緣四外處色香味觸。天眼緣色。天耳緣聲。若爾何緣說死生智知有情類由現身中成身語意諸惡行等。非天眼通能知此事。有別勝智是通眷屬。依聖身起能如是知。是天眼通力所引
【現代漢語翻譯】 現代漢語譯本 對於自身的心識所顯現的諸種色法，能夠如實地知曉他人的心識等等。如果有人想要修習宿住神通（能回憶前世的神通），首先要自我審察，然後逐漸地滅除當下的心念，再逐漸地逆向觀察此生的各個階段，從出生時的狀態開始，一直追溯到結生心（投胎時的心念）。乃至能夠憶知中陰身（死亡到投胎之間的狀態）之前的一念，這就叫做自身的宿住神通的加行已經完成。想要憶念他人的前世，其加行也是如此。這種神通最初生起時，只能按照順序回憶。如果串習純熟，也能超越順序進行回憶。所回憶的事情，必須曾經親自經歷過。能夠回憶起凈居天（色界天的最高層）的事情，是因為過去曾經聽聞過。從無色界天死亡後來到此世間的人，依靠他人的相續（心識流）而初次生起這種神通。其餘的人，則依靠自身的相續而生起。修習神境通（能隨意變化的神通）等前三種神通時，以思念輕、光、聲作為加行。一旦修成，就能自在地隨心所欲地變化。因此，這五種神通不依賴於無色界天。而且，在無色界天中，只能進行觀想、減少、停止和增加等活動。五種神通必須依賴於止觀均等的禪定境界。未到地定等境界，因此被排除在外。這五種神通的境界，只能是自身以下的境界。比如神境通，無論依賴於哪種禪定境界，都只能在自身以下的境界中進行變化和自在活動，在自身以上的境界則不能，因為力量不足。其餘四種神通也是如此，根據各自的情況而定。因此，沒有人能夠將無色界的他心通和宿住通作為兩種神通的境界。這五種神通在世界境界中的作用範圍大小，諸位聖者各不相同。比如，大聲聞（證得阿羅漢果位的修行者）、麟喻（辟支佛，不依師自悟的修行者）、大覺（佛陀），在不極力作意的情況下，依次能夠在一個、兩個、三個千世界境界中，發起變化等自在作用。如果極力作意，則依次能夠在兩個千世界、三個千世界、無數世界中發起作用。這五種神通，如果具有殊勝的勢力和猛利的作用，是從無始以來從未獲得過的，那麼需要通過加行才能獲得。如果曾經串習過，但沒有殊勝的勢力和作用，或者只是具有類似的種類，那麼需要通過遠離染污才能獲得。如果想要讓神通顯現出來，都需要通過加行。佛陀對於一切神通，都是通過遠離染污而獲得的，隨心所欲地顯現，不需要通過加行。六種神通中的前三種，只與身念住（四念住之一，專注于身體的觀察）有關，因為它們只緣於色法。神境通緣於四外處，即色、香、味、觸。天眼通緣於色法，天耳通緣于聲法。如果這樣，為什麼說死生智（能知眾生死後生於何處的神通）能夠知曉有情眾生由於現世身語意所造作的各種惡行等等呢？這是因為天眼通無法知曉這些事情，而是有一種特別殊勝的智慧，是神通的眷屬，依靠聖者的身體而生起，能夠像這樣知曉。這是天眼通的力量所引導的。
【English Translation】 English version One can truly know the various forms arising from one's own mind, as well as the minds of others, and so on. Those who wish to cultivate the Abhidhamma-jñāna (knowledge of past lives) should first examine themselves, then gradually extinguish their current thoughts, and then gradually observe in reverse the various stages of this life, starting from the moment of birth and going back to the moment of conception. Eventually, one will be able to recall the moment before the intermediate state (antarabhava, the state between death and rebirth), which is called the completion of the preliminary practice for one's own Abhidhamma-jñāna. The preliminary practice for recalling the past lives of others is similar. When this supernormal knowledge first arises, one can only know things in sequence. If one becomes proficient through practice, one can also recall things out of sequence. The things that are recalled must have been personally experienced. One can recall the Pure Abodes (Śuddhāvāsa heavens) because one has heard of them in the past. Those who are born here after dying from the Formless Realm (Arūpadhātu) initially develop this supernormal knowledge based on the continuum of others. The rest develop it based on their own continuum. When cultivating the supernormal powers of magical display (ṛddhi) and the first three supernormal knowledges, one contemplates lightness, light, and sound as preliminary practices. Once accomplished, one can freely do whatever is appropriate. Therefore, these five supernormal knowledges do not depend on the Formless Realm. Moreover, in the Formless Realm, one can only engage in contemplation, reduction, cessation, and increase. The five supernormal knowledges must depend on a state of balanced tranquility and insight (śamatha-vipassanā). The states of the Unborn Realm (Avīci) and others are therefore excluded. The scope of these five supernormal knowledges is only below oneself. For example, the supernormal power of magical display, regardless of which meditative state it depends on, can only perform transformations and act freely in realms below oneself. It cannot do so in realms above oneself because its power is insufficient. The other four supernormal knowledges are similar, according to their respective circumstances. Therefore, no one can take the mind-reading and knowledge of past lives of the Formless Realm as the objects of two supernormal knowledges. The scope of these five supernormal knowledges in the world varies among the saints. For example, great Śrāvakas (disciples who have attained Arhatship), Pratyekabuddhas (solitary Buddhas), and Buddhas, without exerting extreme effort, can respectively initiate transformations and other free actions in one, two, or three thousand world realms. If they exert extreme effort, they can respectively initiate actions in two thousand, three thousand, or countless world realms. These five supernormal knowledges, if they possess extraordinary power and intense function that have never been obtained since beginningless time, can be obtained through preliminary practice. If they have been practiced before but do not possess extraordinary power and function, or only possess similar types, they can be obtained through detachment from defilements. If one wants to manifest these supernormal knowledges, one needs to engage in preliminary practice. Buddhas obtain all supernormal knowledges through detachment from defilements, and they can manifest them at will without needing to engage in preliminary practice. The first three of the six supernormal knowledges are only related to mindfulness of the body (kāya-smṛti), because they only focus on form (rūpa). The supernormal power of magical display focuses on the four external elements: form, smell, taste, and touch. The divine eye (divya-cakṣus) focuses on form, and the divine ear (divya-śrotra) focuses on sound. If so, why is it said that the knowledge of death and rebirth (cyuty-utpāda-jñāna) can know the various evil deeds of sentient beings arising from their actions of body, speech, and mind in their present lives? This is because the divine eye cannot know these things. Instead, there is a particularly superior wisdom, which is an attribute of the supernormal knowledges, arising from the body of a saint, that can know in this way. This is guided by the power of the divine eye.
故。與通合立死生智名。他心智通三念住攝。謂受心法。緣心等故。宿住漏盡四念住攝。通緣五蘊一切境故。此六通中天眼天耳無記性攝。許此二體是眼耳識相應慧故。若爾寧說依四靜慮。隨根說故亦無有失。謂所依止眼耳二根由四靜慮力所引起即彼地攝故。依四地通依根故說依四言。或此依通無間道說。通無間道依四地故。余之四通性皆是善。若爾何故品類足言通云何謂善慧。彼據多分。或就勝說。如契經說。無學三明。彼於六通以何為性。頌曰。
第五二六明 治三際愚故 后真二假說 學有闇非明
論曰。言三明者。一宿住智證明。二死生智證明。三漏盡智證明。如其次第以無學位攝第五二六通為其自性。六中三種獨名明者。如次對治三際愚故。謂宿住智通治前際愚。死生智通治后際愚。漏盡智通治中際愚。此三皆名無學明者。俱在無學身中起故。于中最後容有是真。通無漏故。餘二假說。體唯非學非無學故。有學身中有愚闇故。雖有前二不立為明。雖有暫時伏滅愚闇。后還被蔽故不名明。契經說有三種示導。彼於六通以何為體。頌曰。
第一四六導 教誡導為尊 定由通所成 引利樂果故
論曰。三示導者。一神變示導。二記心示導。三教誡示導。如其次第以六通中第一四
【現代漢語翻譯】 現代漢語譯本 因此，與神通結合而建立『死生智』（能夠知曉眾生死後生於何處的智慧）之名。『他心智通』（能夠知曉他人內心的智慧）包含在三種念住（身、受、心）之中，因為它能夠緣于受、心、法等。『宿住漏盡』（能夠知曉過去世的住所和斷盡煩惱的智慧）包含在四種念住（身、受、心、法）之中，因為它能夠通達五蘊（色、受、想、行、識）的一切境界。這六種神通中，『天眼』（能夠看到遠處或隱藏事物的眼睛）和『天耳』（能夠聽到遠處聲音的耳朵）屬於無記性（非善非惡），因為它們的本體被認為是與眼識和耳識相應的智慧。如果這樣，為什麼說它們依賴於四種靜慮（禪定）呢？這是隨順根器而說的，也沒有過失。也就是說，眼根和耳根所依賴的處所，是由四種靜慮的力量所引起的，因此屬於那個禪定的地界。依據四地（四種禪定）的神通，因為依賴於根，所以說依賴於四。或者，這是依據神通的無間道（證得神通的直接途徑）而說的，因為神通的無間道依賴於四地。其餘四種神通的性質都是善的。如果這樣，為什麼《品類足論》說『神通是什麼？是善慧』呢？那是根據大多數情況說的，或者就殊勝的情況來說的。如同契經所說，無學（阿羅漢）有三種明。那麼，這三種明以六神通中的哪幾種為體性呢？ 頌曰： 第五二六明，治三際愚故。 后真二假說，學有闇非明。 論曰：所說的三種明，一是宿住智證明，二是死生智證明，三是漏盡智證明。按照順序，以無學位的第五、第二、第六神通作為它們的自性。六種神通中，這三種單獨被稱為『明』，是因為它們分別對治三際的愚癡。也就是說，宿住智通對治前際的愚癡，死生智通對治后際的愚癡，漏盡智通對治中際的愚癡。這三種都稱為無學明，因為它們都在無學者的身中生起。其中，最後一種（漏盡智證明）可能是真實的，因為它通於無漏法。其餘兩種是假說的，因為它們的本體既不是有學，也不是無學。有學者的身中有愚昧和黑暗，所以即使有前面的兩種神通，也不能稱為『明』。即使有暫時伏滅愚昧和黑暗，之後還會被遮蔽，所以不稱為『明』。契經說有三種示導，那麼，這三種示導以六神通中的哪幾種為體性呢？ 頌曰： 第一四六導，教誡導為尊。 定由通所成，引利樂果故。 論曰：三種示導是：一、神變示導，二、記心示導，三、教誡示導。按照順序，以六神通中的第一（神足通）、第四（他心通）、第六（漏盡通）
【English Translation】 English version Therefore, the name 'Death and Birth Wisdom' (the wisdom to know where beings are born after death) is established in conjunction with supernormal powers (Abhijna). 'Knowing the Minds of Others Supernormal Power' (the wisdom to know the minds of others) is included in the three mindfulnesses (body, sensation, mind), because it can be related to sensation, mind, dharma, etc. 'Past Lives and Exhaustion of Defilements' (the wisdom to know past lives and the exhaustion of afflictions) is included in the four mindfulnesses (body, sensation, mind, dharma), because it can penetrate all realms of the five aggregates (form, sensation, perception, volition, consciousness). Among these six supernormal powers, 'Divine Eye' (the eye that can see distant or hidden things) and 'Divine Ear' (the ear that can hear distant sounds) are of indeterminate nature (neither good nor evil), because their substance is considered to be wisdom corresponding to eye-consciousness and ear-consciousness. If so, why is it said that they rely on the four Dhyanas (meditative states)? This is said according to the capacity of the faculties, and there is no fault. That is to say, the places on which the eye and ear faculties rely are caused by the power of the four Dhyanas, and therefore belong to that Dhyana realm. The supernormal powers based on the four grounds (four Dhyanas), because they rely on the faculties, are said to rely on the four. Or, this is said according to the immediate path (the direct path to attaining supernormal powers) of supernormal powers, because the immediate path of supernormal powers relies on the four grounds. The nature of the remaining four supernormal powers is all good. If so, why does the Kindred Sayings say, 'What is supernormal power? It is good wisdom'? That is according to most cases, or according to the superior case. As the sutra says, the Arhat (non-learner) has three kinds of clear knowing (Vidya). Then, which of the six supernormal powers are the nature of these three clear knowings? Verse: The fifth, second, sixth are clear knowing, curing the ignorance of the three times. The last is said to be real, the other two are false, the learner has darkness, not clear knowing. Treatise: The three clear knowings mentioned are: first, the clear knowing of the wisdom of past lives; second, the clear knowing of the wisdom of death and birth; and third, the clear knowing of the wisdom of the exhaustion of defilements. In order, the fifth, second, and sixth supernormal powers of the state of non-learning are taken as their own nature. Among the six supernormal powers, these three are uniquely called 'clear knowing' because they respectively cure the ignorance of the three times. That is to say, the supernormal power of the wisdom of past lives cures the ignorance of the past time, the supernormal power of the wisdom of death and birth cures the ignorance of the future time, and the supernormal power of the wisdom of the exhaustion of defilements cures the ignorance of the present time. These three are all called non-learning clear knowing because they all arise in the body of the non-learner. Among them, the last one (clear knowing of the wisdom of the exhaustion of defilements) may be real because it is connected to the unconditioned dharma. The other two are false because their substance is neither learning nor non-learning. The body of the learner has ignorance and darkness, so even if there are the first two supernormal powers, they cannot be called 'clear knowing'. Even if there is temporary suppression of ignorance and darkness, it will still be obscured later, so it is not called 'clear knowing'. The sutra says that there are three kinds of guidance. Then, which of the six supernormal powers are the substance of these three kinds of guidance? Verse: The first, fourth, and sixth are guidance, teaching guidance is the most honored. Concentration is accomplished by supernormal powers, leading to beneficial and joyful results. Treatise: The three kinds of guidance are: first, the guidance of miraculous transformation; second, the guidance of knowing the minds of others; and third, the guidance of teaching. In order, the first (supernatural power of magical abilities), the fourth (supernatural power of knowing the minds of others), and the sixth (supernatural power of the exhaustion of defilements) among the six supernormal powers
六為其自性。唯此三種引所化生令初發心最為勝故。或此能引憎背正法及處中者令發心故。能示能導得示導名。又唯此三令于佛法如次歸伏信受修行得示導名。餘三不爾。於二示導教誡最尊。唯此定由通所成故。定能引他利樂果故。謂前二導咒術亦能。不但由通故非決定。如有咒術名健馱梨持此便能騰空自在。復有咒術名伊剎尼。持此便能知他心念。教誡示導除漏盡通余不能為。故是決定。又前二導有但令他暫時迴心。非引勝果。教誡示導亦定令他引當利益及安樂果。以能如實方便說故。由是教誡最勝非余。神境二言為目何義。頌曰。
神體謂等持 境二謂行化 行三意勢佛 運身勝解通 化二謂欲色 四二外處性 此各有二種 謂似自他身
論曰。依毗婆沙所說理趣。神名所目唯勝等持。由此能為神變事故。諸神變事說名為境。此有二種。謂行及化。行復三種。一者運身。謂乘空行猶如飛鳥。二者勝解。謂極遠方作近思惟便能速至。三者意勢。謂極遠方舉心緣時身即能至。此勢如意得意勢名。於此三中意勢唯佛。運身勝解亦通余乘。謂我世尊神通迅速隨方遠近舉心即至。由此世尊作如是說。諸佛境界不可思議。故意勢行唯世尊有。勝解兼余聖。運身並異生。化復二種。謂欲色界。若欲界化
【現代漢語翻譯】 現代漢語譯本：六通的自性就是這樣。只有這三種神通引導所化有情發起最初的發心，是最殊勝的緣故。或者，這三種神通能夠引導那些憎恨背離正法以及處於中立的人發起菩提心。因為能夠指示、能夠引導，所以得到『示導』的名稱。又只有這三種神通，能使眾生依次對佛法歸順、信受、修行，所以得到『示導』的名稱，其餘三種神通不能這樣。在兩種『示導』中，教誡最為尊勝，因為唯有教誡必定是由漏盡神通所成就的緣故，而且必定能夠引導他人獲得利益安樂的果報。前面兩種引導，咒術也能做到，但不僅僅是由神通所致，所以不是決定的。例如，有一種咒術名叫『健馱梨』（Gandhari，持咒者能騰空自在），又有一種咒術名叫『伊剎尼』（Isani，持咒者能知他人心念）。教誡和示導，除了漏盡神通之外，其餘神通都不能做到，所以是決定的。而且，前面兩種引導，有時只能使他人暫時回心轉意，不能引導獲得殊勝的果報。教誡和示導，必定能使他人獲得當下的利益和安樂的果報，因為能夠如實地以方便善巧的方式宣說。因此，教誡最為殊勝，而不是其餘的神通。『神境』二字是爲了標示什麼含義？頌文說： 『神』的本體是指等持（Samadhi，禪定），『境』的兩種是指行和化。行的三種是意勢、佛的運身、勝解通。化的兩種是指欲界和色界，四禪八定之外的境界的自性。這些各自有兩種，是指相似於自身和他身。 論中說：依據《毗婆沙論》（Vibhasa，佛教論書）所說的道理，『神』所指的唯有殊勝的等持，因為由此能夠成就神變之事。各種神變之事被稱為『境』，這有兩種，即『行』和『化』。『行』又有三種：一是運身，即在空中行走，猶如飛鳥。二是勝解，即對極遠的地方作近距離的思惟，便能迅速到達。三是意勢，即對極遠的地方，心中一動念，身體就能到達。這種速度如意，所以得意勢之名。在這三種『行』中，意勢唯有佛陀才能做到，運身和勝解，其他乘也能做到。例如，我世尊神通迅速，無論遠近，心中一動念就能到達。因此，世尊這樣說：諸佛的境界不可思議。所以意勢行唯有世尊才有，勝解也通於其他聖者，運身則連異生也能做到。『化』又有兩種，即欲界和色界。如果是欲界的變化
【English Translation】 English version: The nature of the six abhijñās (six superknowledges) is like this. Only these three abhijñās guide sentient beings to generate the initial Bodhicitta (mind of enlightenment), which is the most excellent reason. Or, these three abhijñās can guide those who hate and turn away from the Dharma, as well as those who are neutral, to generate Bodhicitta. Because they can indicate and guide, they are given the name 'śiṣṭa-vidhi' (instruction and guidance). Furthermore, only these three abhijñās can cause beings to successively submit to, believe in, and practice the Buddha-dharma, thus obtaining the name 'śiṣṭa-vidhi', the other three abhijñās cannot do this. Among the two 'śiṣṭa-vidhi', instruction is the most venerable, because only instruction is definitely accomplished by the exhaustion of outflows abhijñā, and it can definitely guide others to obtain the fruit of benefit and happiness. The previous two types of guidance can also be achieved by mantras, but not solely by abhijñā, so it is not definitive. For example, there is a mantra called 'Gandhari' (持咒者能騰空自在, one who holds this mantra can freely levitate), and there is another mantra called 'Isani' (持咒者能知他人心念, one who holds this mantra can know the thoughts of others). Instruction and guidance, apart from the exhaustion of outflows abhijñā, cannot be done by other abhijñās, so it is definitive. Moreover, the previous two types of guidance can sometimes only cause others to temporarily change their minds, and cannot guide them to obtain excellent results. Instruction and guidance can definitely cause others to obtain immediate benefits and the fruit of happiness, because they can truthfully and skillfully explain the Dharma. Therefore, instruction is the most excellent, and not the other abhijñās. What meaning do the two words 'śakti-viṣaya' (power and realm) indicate? The verse says: The essence of 'śakti' (power) refers to samadhi (等持，meditative concentration), the two 'viṣaya' (realm) refer to movement and transformation. The three types of movement are the power of intention, the Buddha's movement of the body, and the superknowledge of resolution. The two types of transformation refer to the desire realm and the form realm, the nature of the realms outside the four dhyanas (四禪，four meditative absorptions) and eight samapattis (八定，eight attainments). Each of these has two types, referring to resembling one's own body and the bodies of others. The treatise says: According to the principles stated in the Vibhasa (毗婆沙，Buddhist treatise), 'śakti' refers only to excellent samadhi, because it can accomplish the affairs of magical transformations. The various affairs of magical transformations are called 'viṣaya', which has two types: 'movement' and 'transformation'. 'Movement' also has three types: first, moving the body, that is, walking in the air like a flying bird; second, resolution, that is, thinking of a very distant place as being nearby, and then being able to arrive quickly; third, the power of intention, that is, when thinking of a very distant place, the body can arrive immediately. This speed is as desired, so it is named the power of intention. Among these three types of 'movement', the power of intention can only be done by the Buddha, while moving the body and resolution can be done by other vehicles. For example, my World-Honored One (世尊，Śākyamuni Buddha) has swift superknowledges, and can arrive wherever he thinks of, whether near or far. Therefore, the World-Honored One said: The realms of the Buddhas are inconceivable. So the movement of intention is only possessed by the World-Honored One, resolution is also common to other saints, and moving the body can even be done by ordinary beings. 'Transformation' also has two types, namely the desire realm and the form realm. If it is a transformation in the desire realm,
外四處。除聲。若色界化唯二。謂色觸。以色界中無香味故。此二界化各有二種。謂屬自身他身別故。身在欲界化有四種。在色亦然。故總成八。若生在色作欲界化。如何不有成香味失。如衣嚴具作而不成。有說。在色唯化二處。化作化事為即是通不。不爾。云何。是通之果。此有幾種。差別云何。頌曰。
能化心十四 定果二至五 如所依定得 從凈自生二 化事由自地 語通由自下 化身與化主 語必俱非佛 先立愿留身 後起余心語 有死留堅體 余說無留義 初多一心化 成滿此相違 修得無記攝 余得通三性
論曰。神境通果能變化心力能化生一切化事。此有十四。謂依根本四靜慮生有差別故。依初靜慮有二化心。一欲界攝。二初靜慮。第二靜慮有三化心。二種如前。加二靜慮。第三有四。第四有五。謂各自下。如理應思諸果化心依自上地必無依下。下地定心不生上果。勢力劣故。第二定等果下地化心對初定等果上地化心由依及行亦得名勝。如得靜慮化心亦然。果與所依俱時得故。諸從靜慮起果化心。此心必無直出觀義。謂從凈定起初化心。此後後心從自類起。此前前念生自類心。最後化心還生凈定。故此從二能生二心。非定果心無記性攝。不還入定有直出義。
【現代漢語翻譯】 現代漢語譯本 外四處：除了聲音。如果變化只是兩種，指的是顏色和觸覺。因為在變化中沒有香味。這兩種界的變化各有兩種，分別是屬於自身和他身。身在欲界的變化有四種，在色界也是如此。所以總共有八種。如果生在色界而作欲界的變化，為什麼不會有香味的缺失呢？就像衣服和裝飾品，做了卻不能完成。有人說，在色界只能變化兩種。變化所作的事物是即是通還是不爾？不是。那是什麼呢？是神通的結果。這有幾種？差別是什麼？頌文說：
『能化心十四，定果二至五，如所依定得，從凈自生二，化事由自地，語通由自下，化身與化主，語必俱非佛，先立愿留身，後起余心語，有死留堅體，余說無留義，初多一心化，成滿此相違，修得無記攝，余得通三性。』
論述：神通的結果，能變化的心力能夠化生一切事物。這有十四種。因為依靠根本四禪而生有差別。依靠初禪有兩種變化心，一種屬於欲界，一種屬於初禪。第二禪有三種變化心，兩種如前，加上第二禪。第三禪有四種，第四禪有五種，都是各自向下。應該如理思考，各種結果的變化心依靠自身上地，一定沒有依靠下地的。下地定的心不能產生上地的結果，因為勢力弱。第二禪等的結果，下地變化心對於初禪等的結果，上地變化心，因為依靠和修行，也可以稱為殊勝。就像得到禪定的變化心也是如此。結果和所依靠的同時得到。各種從禪定產生的變化心，這種心一定沒有直接出觀的意義。從清凈的禪定產生最初的變化心。此後的心從自身種類產生。此前的念頭產生自身種類的心。最後的變化心還會產生清凈的禪定。所以這從兩種能夠產生兩種心。非禪定結果的心是無記性所攝。不還入定有直接出觀的意義。
【English Translation】 English version The four external locations: except for sound. If transformation is only twofold, it refers to form (rupa) and touch (sprastavya). Because there is no smell or taste in transformation. These two realms of transformation each have two types, namely belonging to oneself and to others. The transformation of a body in the desire realm has four types, and it is the same in the form realm. So there are a total of eight types. If one is born in the form realm and performs transformations of the desire realm, why is there no loss of smell and taste? It is like clothes and ornaments, made but not completed. Some say that in the form realm, only two locations can be transformed. Is the transformed object identical to or different from the power of penetration (abhijna)? It is not identical. What is it then? It is the result of the power of penetration. How many kinds are there? What are the differences? The verse says:
'The transforming mind is fourteenfold, the result of dhyana (jhana) is two to five, obtained according to the dhyana relied upon, from pure (凈 jing) arises two by itself, the transformed object depends on its own ground, the power of speech depends on what is below itself, the transformed body and the transformer, speech must both be non-Buddhas, first establish the vow to leave the body, then arise other minds and speech, some die leaving a solid body, others say there is no leaving, initially mostly one mind transforms, completion and fulfillment contradict this, obtained through cultivation is included in the neutral (無記 wu ji), other attainments pervade the three natures.'
Treatise: The result of the power of spiritual penetration (abhijna), the mental power of transformation can transform and create all things. There are fourteen types of this. Because there are differences arising from relying on the four fundamental dhyanas (jhana). Relying on the first dhyana (jhana) there are two transforming minds, one belonging to the desire realm (kama-dhatu), and one to the first dhyana (jhana). The second dhyana (jhana) has three transforming minds, two are as before, plus the second dhyana (jhana). The third has four, the fourth has five, all going downwards respectively. One should think reasonably that the transforming minds of various results rely on their own upper ground, and certainly do not rely on the lower ground. The mind of the lower ground cannot produce the result of the upper ground, because the power is weak. The result of the second dhyana (jhana) etc., the lower ground transforming mind, compared to the result of the first dhyana (jhana) etc., the upper ground transforming mind, because of reliance and practice, can also be called superior. It is like obtaining the transforming mind of dhyana (jhana). The result and what is relied upon are obtained simultaneously. The various transforming minds arising from dhyana (jhana), this mind certainly has no direct meaning of emerging from contemplation. From pure dhyana (jhana) arises the initial transforming mind. The subsequent minds arise from their own kind. The previous thought produces a mind of its own kind. The final transforming mind will also produce pure dhyana (jhana). So this from two can produce two minds. The mind that is not the result of dhyana (jhana) is included in the neutral (無記 wu ji) nature. Not returning to dhyana (jhana) has the meaning of directly emerging from contemplation.
如從門入還從門出。諸所化事由自地心。無異地化心起餘地化故。化所發言通由自下。謂欲初定化所發言。此言必由自地心起。上化起語由初定心。上地自無起表心故。若一化主起多化身。要化主語時諸化身方語。言音詮表一切皆同故。有伽他作如是說。
一化主語時 諸所化皆語 一化主若默 諸所化亦然
此但說余佛則不爾。佛諸定力最自在故。與所化語容不俱時。言音所詮亦容有別。發語心起化心既無。應無化身。化如何語。由先願力留所化身後起余心發語表業。故雖化語二心不俱。而依化身亦得發語。非唯化主命現在時能留化身令久時住。亦有令住至命終后。即如尊者大迦葉波留骨瑣身至慈尊世。唯堅實體可得久留。故迦葉波不留肉等。有餘師說。願力留身必無有能令至死後。飲光尊者留骨瑣身。由諸天神持令久住。初習業者由多化心方能化生一所化事。習成滿者由一化心隨欲化生多少化事。如是十四能變化心皆是修得。無記性攝。即是通果無記攝義。餘生得等能變化心通善不善無記性攝。如天龍等能變化心。彼亦能為自他身化。於十色處化九除聲。理實無能化為根者。然所化境不離根故。言化九處亦無有失。天眼耳言為目何義。頌曰。
天眼耳謂根 即定地凈色 恒同分無缺
【現代漢語翻譯】 現代漢語譯本： 如同從門進入，也如同從門出去。所有變化的事情都源於自身禪定之地的內心。因為沒有不同禪定之地的內心，卻能引發其他禪定之地的變化。變化之身所說的話，都源於其自身所處的較低的禪定之地。例如，欲界最初禪定之地的變化之身所說的話，這些話語必定源於其自身所處的禪定之地的內心生起。更高禪定之地的變化之身所說的話語，則源於最初禪定之地的內心。因為更高禪定之地自身沒有生起表達的內心。如果一個變化之主創造多個變化之身，必須是變化之主說話時，所有變化之身才能說話。因為他們的言語和表達都完全相同。有一首伽陀這樣說：
'一個變化之主說話時，所有變化之身都說話； 一個變化之主沉默時，所有變化之身也沉默。'
這只是說其他的佛是這樣，但釋迦摩尼佛不是這樣。因為佛的各種禪定力量是最自在的。佛與所變化之身說話，可以不同時。言語所表達的內容也可能有所區別。發起說話的內心生起時，變化之身的心識已經沒有了，應該沒有變化之身才對。變化之身如何說話呢？這是由於先前的願力，留下了變化之身，然後在之後生起其他心識來表達語言行為。因此，即使變化之身說話時，兩個心識不同時，也可以依靠變化之身來表達語言。不僅變化之主的生命存在時，能夠讓變化之身長久存在，也有能讓變化之身存在到生命終結之後的情況。就像尊者摩訶迦葉（Mahākāśyapa）留下金縷袈裟包裹的遺骨之身，一直到彌勒佛（Maitreya）出世。只有堅固的實體才能長久儲存。因此，迦葉（Kāśyapa）沒有留下肉身等。有其他論師說，依靠願力留下的身體，一定沒有能夠留存到死後的。飲光尊者（迦葉，Kāśyapa）留下金縷袈裟包裹的遺骨之身，是由諸天神守護，使其長久存在。最初學習變化的人，需要通過多個變化之心，才能變化出一個變化的事物。已經完全掌握變化的人，可以通過一個變化之心，隨意變化出多少變化的事物。像這樣十四種能夠變化的心識，都是通過修行獲得的，屬於無記性。這就是神通果報屬於無記性的含義。其他與生俱來的等能夠變化的心識，則包括善、不善和無記性。例如天龍等能夠變化的心識。他們也能為自己或他人變化身體。在十種色處中，可以變化九種，除了聲音。實際上，沒有能夠變化成根的。然而，所變化出來的境界不離根，所以說變化九處也沒有什麼不對。天眼和天耳是爲了說明什麼意義呢？頌說：
'天眼和天耳是指根，即禪定之地的清凈色； 它們總是同類，沒有缺失。'
【English Translation】 English version: It's like entering through a door and exiting through the same door. All transformations arise from the mind within one's own meditative ground. There is no transformation of one ground by the mind of another ground, causing transformations in other grounds. The speech of a transformed body invariably originates from its own lower ground. For example, the speech of a transformed body in the first dhyana (meditative absorption) of the desire realm must arise from the mind of its own ground. The speech of a transformation in a higher ground originates from the mind of the first dhyana (meditative absorption), because the higher ground itself does not generate a mind of expression. If one transformation master creates multiple transformed bodies, all transformed bodies can only speak when the transformation master speaks, because their speech and expression are entirely the same. There is a gatha (verse) that says:
'When one transformation master speaks, all transformed beings speak; When one transformation master is silent, all transformed beings are also silent.'
This only applies to other Buddhas, not to Shakyamuni Buddha. Because the Buddha's various meditative powers are most unconstrained. The Buddha's speech to transformed beings may not be simultaneous, and the content of the speech may also differ. When the mind that initiates speech arises, the mind of the transformed body is already absent, so there should be no transformed body. How does the transformed body speak? This is due to prior vows, leaving the transformed body behind, and then generating other minds to express verbal actions. Therefore, even if the two minds are not simultaneous when the transformed body speaks, it can still rely on the transformed body to express speech. Not only can the transformation master's life allow the transformed body to exist for a long time, but there are also cases where the transformed body can exist after the end of life. Just like Venerable Mahākāśyapa (Mahākāśyapa) left his bone remains wrapped in a golden kasaya (robe) until the appearance of Maitreya (Maitreya) Buddha. Only solid entities can be preserved for a long time. Therefore, Kāśyapa (Kāśyapa) did not leave behind his flesh, etc. Some other teachers say that a body left behind by the power of vows certainly cannot last after death. The Venerable Kāśyapa (Kāśyapa), the 'Drinker of Light', left behind his bone remains wrapped in a golden kasaya (robe), which was protected by the devas (gods), allowing it to exist for a long time. Those who are initially learning transformation need multiple transformation minds to transform one transformed thing. Those who have fully mastered transformation can transform as many transformed things as they wish with one transformation mind. These fourteen types of minds capable of transformation are all acquired through practice and belong to the indeterminate (avyākrta) nature. This is the meaning of the fruit of supernormal powers belonging to the indeterminate. Other innate minds capable of transformation include good, unwholesome, and indeterminate natures, such as the minds capable of transformation of nagas (dragons) and devas (gods). They can also transform bodies for themselves or others. Among the ten sense objects, they can transform nine, except for sound. In reality, no one can transform into a sense organ. However, since the transformed realm is inseparable from the sense organs, it is not incorrect to say that they transform nine objects. What is the meaning of the divine eye and divine ear? The verse says:
'The divine eye and divine ear refer to the sense organs, which are the pure forms of the meditative ground; They are always homogeneous and without deficiency.'
取障細遠等
論曰。此言唯目天眼耳根。即四靜慮所生凈色。謂緣光聲修加行故。依四靜慮于眼耳邊引起彼地微妙大種所造凈色眼耳二根。見色聞聲名天眼耳。如是眼耳何故名天。體即是天。定地攝故。然天眼耳種類有三。一修得天。即如前說。二者生得。謂生天中。三者似天。謂生余趣由勝業等之所引生能遠見聞似天眼耳。如藏臣寶菩薩輪王諸龍鬼神及中有等。修得眼耳過現當生恒是同分。以至現在必與識俱能見聞故。處所必具無翳無缺。如生色界一切有情。能隨所應取被障隔極細遠等諸方色聲。故於此中有如是頌。
肉眼于諸方 被障細遠色 無能見功用 天眼見無遺
前說化心修余得異。神境等五各有異耶亦有。云何。頌曰。
神境五修生 咒藥業成故 他心修生咒 又加占相成 三修生業成 除修皆三性 人唯無生得 地獄初能知
論曰。神境智類總有五種。一修得。二生得。三咒成。四藥成。五業成。曼馱多王及中有等諸神境智是業成攝。他心智類總有四種前三如上。加占相成。餘三各三。謂修生業。除修所得皆通善等。非定果故不得通名。人中都無生所得者。余皆容有。隨其所應本性生念業所成攝。于地獄趣初受生時。唯以生得他心宿住知他心等及過去
【現代漢語翻譯】 現代漢語譯本 取障細遠等
論曰：這裡說的僅僅是天眼和天耳，也就是四靜慮（catu-dhyana，四種禪定）所產生的清凈色。這是因為通過緣光和緣聲的修行，在四靜慮的基礎上，于眼和耳的部位，生起該地的微妙大種所造的清凈色，從而形成眼根和耳根。能夠看到色和聽到聲音，就叫做天眼和天耳。這樣的眼和耳，為什麼叫做『天』呢？因為它們的本體就是天，屬於禪定之地的範疇。然而，天眼和天耳的種類有三種：一是修得的，就像前面所說的；二是生得的，也就是生於天界之中；三是類似於天的，也就是生於其他道趣，由於殊勝的業力等所引發，能夠遠見遠聞，類似於天眼和天耳。例如藏臣、寶菩薩、轉輪王、諸龍、鬼神以及中有（antarabhava，中陰身）等。修得的眼和耳，無論是過去、現在還是未來，始終是同類的。因為直到現在，必定與識（vijnana，意識）同時存在，能夠見和聞。處所必定是完備的，沒有遮蔽，沒有殘缺，就像生於色界（rupa-dhatu）的一切有情。能夠根據情況，獲取被遮蔽、被阻隔、極其細微、極其遙遠等各方的色和聲。因此，這裡有這樣的偈頌：
肉眼對於各方，被遮蔽、細微、遙遠的色， 沒有能見的作用，天眼能見無遺。
前面說化心（nirmana-citta，化心）是修習而得，與其餘不同。那麼，神境等五種神通，各自也有不同嗎？也是有的。是怎樣的呢？偈頌說：
神境有五種，修得、生得、咒成故， 他心有修生，咒成又加占相成， 三種修生業，除修皆三性， 人唯無生得，地獄初能知。
論曰：神境智（rddhi-bala-jnana，神境智）的種類總共有五種：一是修得的，二是生得的，三是咒語成就的，四是藥物成就的，五是業力成就的。曼馱多王（Mandhata-raja）以及中有等的神境智，屬於業力成就的範疇。他心智（para-citta-jnana，他心智）的種類總共有四種，前三種如上所述，再加上占卜相術成就的。其餘三種各有三種性質，也就是修得、生得、業力。除了修得的之外，都通於善等，因為不是固定的果報，所以不能統稱為善。人道中沒有生得的神通，其餘的都有可能，根據情況，屬於本性生念業力所成就的範疇。在地獄道中，最初受生的時候，僅僅以生得的他心智和宿住智（purva-nivasanusmrti-jnana，宿住智）來了解他人的心念和過去。
【English Translation】 English version Taking Obstacles, Subtleties, Distance, etc.
Treatise: This refers only to the divine eye (divya-caksu) and divine ear (divya-srotra), which are pure forms produced by the four dhyanas (catu-dhyana, four meditations). It is because, through practicing with light and sound as objects, based on the four dhyanas, subtle great elements produced in those realms arise at the locations of the eyes and ears, creating the pure forms of the eye and ear faculties. Being able to see forms and hear sounds is called the divine eye and divine ear. Why are these eyes and ears called 'divine'? Because their essence is divine, belonging to the realm of meditative states. However, there are three types of divine eyes and ears: first, those obtained through cultivation, as mentioned earlier; second, those obtained at birth, that is, being born in the heavens; and third, those similar to divine ones, that is, being born in other realms, brought about by superior karma, enabling distant seeing and hearing, similar to divine eyes and ears. Examples include ministers of treasures, Bodhisattvas, Wheel-Turning Kings (cakravartin), dragons, ghosts, spirits, and the intermediate state (antarabhava, intermediate existence). The eyes and ears obtained through cultivation are always of the same kind, whether in the past, present, or future. Because, until the present, they must exist simultaneously with consciousness (vijnana, consciousness), enabling seeing and hearing. The location must be complete, without obstruction or deficiency, like all sentient beings born in the Form Realm (rupa-dhatu). They can, according to circumstances, perceive colors and sounds from all directions that are obstructed, blocked, extremely subtle, and extremely distant. Therefore, there is this verse:
The physical eye, regarding all directions, Cannot see colors that are obstructed, subtle, or distant. It has no power to see; the divine eye sees without omission.
Earlier, it was said that the created mind (nirmana-citta, created mind) is obtained through cultivation and is different from the others. Are the five superknowledges, such as magical powers, also different in each case? Yes, they are. How so? The verse says:
Magical powers are of five kinds, Obtained through cultivation, birth, mantra, or karma. Mind-reading is cultivated, born, or mantra-based, Or achieved through divination. Three are cultivated, born, or karma-based, Except for cultivation, all have three natures. Humans only lack the born kind, Beings in hell know at the beginning.
Treatise: There are five types of magical power knowledge (rddhi-bala-jnana, knowledge of magical power): first, obtained through cultivation; second, obtained at birth; third, achieved through mantras; fourth, achieved through medicine; and fifth, achieved through karma. The magical powers of King Mandhata (Mandhata-raja) and those in the intermediate state belong to the category of karma-achieved. There are four types of mind-reading knowledge (para-citta-jnana, knowledge of others' minds): the first three are as mentioned above, plus that achieved through divination. The remaining three each have three natures, that is, cultivated, born, and karma-based. Except for those obtained through cultivation, all are related to goodness, etc., because they are not fixed results, so they cannot all be called good. Among humans, there are none with superknowledges obtained at birth; the others are all possible, depending on the circumstances, belonging to the categories of innate nature, birth, thought, and karma-achieved. In the hell realms, at the time of initial birth, only through the mind-reading and recollection of past lives (purva-nivasanusmrti-jnana, recollection of past lives) obtained at birth can they understand the minds of others and the past.
生。苦受逼已更無知義。若生余趣如應當知。
說一切有部俱舍論卷第二十七 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷第二十八
尊者世親造
三藏法師玄奘奉 詔譯
分別定品第八之一
已說諸智所成功德。余性功德今次當辯。于中先辯所依止定。且諸定內靜慮云何。頌曰。
靜慮四各二 于中生已說 定謂善一境 並伴五蘊性 初具伺喜樂 后漸離前支
論曰。一切功德多依靜慮。故應先辯靜慮差別。此總有四種。謂初二三四。四各有二。謂定及生。生靜慮體世品已說。謂第四八。前三各三。定靜慮體總而言之是善性攝心一境性。以善等持為自性故。若並助伴五蘊為性。何名一境性。謂專一所緣。若爾即心專一境位。依之建立三摩地名不應別有余心所法。別法令心於一境轉名三摩地非體即心。豈不諸心剎那滅故皆一境轉。何用等持。若謂令心於第二念不散亂故須有等持。則于相應等持無用。又由此故三摩地成。寧不即由斯心於一境轉。又三摩地是大地法。應一切心皆一境轉。不爾。余品等持劣故。有餘師說。即心一境相續轉時名三摩地。契經說此為增上心學故。心清凈最勝即四靜慮故。依何義故立靜慮名。由
【現代漢語翻譯】 現代漢語譯本：
生：感受痛苦的逼迫后，便不再有知覺意義。如果轉生到其他趣，應當如實瞭解。
《說一切有部俱舍論》卷第二十七 大正藏第29冊 No. 1558 《阿毗達磨俱舍論》
《阿毗達磨俱舍論》卷第二十八
尊者世親造
三藏法師玄奘奉 詔譯
分別定品第八之一
已經說了諸智所成就的功德。其餘自性的功德現在應當辨析。其中首先辨析所依止的禪定。且各種禪定中，靜慮是什麼？頌詞說：
『靜慮四各二，于中生已說， 定謂善一境，並伴五蘊性， 初具伺喜樂，后漸離前支。』
論曰：一切功德大多依止靜慮，所以應當先辨析靜慮的差別。這總共有四種，即初禪、二禪、三禪、四禪。四種各有二，即定和生。生靜慮的體性在世品中已經說過，即第四和第八。前三種各有三種。定靜慮的體性總的來說是善性所攝的心一境性。以善的等持為自性。如果加上助伴，則是五蘊為體性。什麼叫做『一境性』？是指專一于所緣境。如果這樣，就是心專一於一境的狀態，依此建立『三摩地』（Samadhi，定）之名，不應另外有其餘心所法。另外的心所法使心於一境轉，名為三摩地，並非體性就是心。難道不是因為諸心剎那滅，所以都是一境轉嗎？為何要用等持？如果說爲了使心在第二念不散亂，所以需要有等持，那麼對於相應的等持就沒有用了。又因為這個緣故，三摩地成就。難道不是因為這個原因，心才在一境轉嗎？又三摩地是大地法，應該一切心都一境轉。不是這樣的。因為其餘品類的等持低劣。有其他論師說，即心一境相續轉的時候，叫做三摩地。契經說這是增上心學的緣故。心清凈最殊勝的就是四靜慮的緣故。依據什麼意義而立靜慮之名？因為……
【English Translation】 English version:
'Birth: After being oppressed by painful feelings, there is no longer any sense of awareness. If reborn in other realms, it should be understood accordingly.'
Abhidharma-kosa-sastra, Volume 27 T29, No. 1558, Abhidharmakosa
Abhidharma-kosa-sastra, Volume 28
Composed by Venerable Vasubandhu (世親)
Translated by Tripitaka Master Xuanzang (玄奘) under Imperial Decree
Chapter 8: Discrimination of Dhyana (定品) - Part 1
Having discussed the merits achieved by various wisdoms, we should now discuss the remaining merits of other natures. Among these, we first discuss the dhyana (定) on which they rely. Among all the dhyanas, what is dhyana (靜慮)? The verse says:
'The four dhyanas each have two aspects; the birth within them has already been discussed. Samadhi (定) is defined as wholesome, one-pointed, and possessing the nature of the five aggregates along with its associates. The first possesses initial application, sustained application, joy, and pleasure; later stages gradually abandon the preceding factors.'
Commentary: All merits mostly rely on dhyana (靜慮), so we should first discuss the distinctions of dhyana. There are four types in total: the first, second, third, and fourth dhyanas. Each of the four has two aspects: samadhi (定) and birth. The nature of the birth of dhyana has already been discussed in the chapter on the world, namely the fourth and eighth. The first three each have three aspects. The nature of samadhi-dhyana (定靜慮), generally speaking, is the one-pointedness of mind, encompassed by wholesomeness. It has the nature of wholesome samadhi (等持). If including its associates, it has the nature of the five aggregates. What is meant by 'one-pointedness'? It refers to being focused on a single object of attention. If that's the case, then it is the state of mind being focused on a single object. Based on this, the name 'Samadhi' (三摩地) should be established, and there should not be other mental factors. Other mental factors cause the mind to turn to a single object, which is called samadhi, but its nature is not the mind itself. Isn't it the case that all minds turn to a single object because they are momentary? Why use samadhi (等持)? If it is said that samadhi is needed to prevent the mind from being distracted in the second thought, then there is no use for corresponding samadhi. Moreover, because of this reason, samadhi is achieved. Isn't it because of this reason that the mind turns to a single object? Furthermore, samadhi is a universal mental factor, so all minds should turn to a single object. That is not the case. Because the samadhi of other categories is inferior. Some other teachers say that the continuous turning of the mind to a single object is called samadhi. The sutras say that this is the reason for the increased learning of the mind. The purest and most excellent mind is the reason for the four dhyanas. Based on what meaning is the name dhyana (靜慮) established? Because...
此寂靜能審慮故。審慮即是實了知義。如說心在定能如實了知。審慮義中置地界故。此宗審慮以慧為體。若爾諸等持皆應名靜慮。不爾。唯勝方立此名。如世間言發光名日非螢燭等亦得日名。靜慮如何獨名為勝。諸等持內唯此攝支。止觀均行最能審慮。得現法樂住及樂通行名。故此等持獨名靜慮若爾染污寧得此名。由彼亦能邪審慮故。是則應有太過之失。無太過失。要相似中方立名故。如敗種等。世尊亦說有惡靜慮。若一境性是靜慮體。依何相立初二三四。具伺喜樂建立為初。由此已明亦具尋義。必俱行故。如煙與火。非伺有喜樂而不與尋俱。漸離前支立二三四。離伺有二。離二有樂。具離三種。如其次第。故一境性分為四種。已辯靜慮。無色云何。頌曰。
無色亦如是 四蘊離下地 並上三近分 總名除色想 無色謂無色 后色起從心 空無邊等三 名從加行立 非想非非想 昧劣故立名
論曰。此與靜慮數自性同。謂四各二。生如前說。即世品說由生有四。定無色體總而言之。亦善性攝心一境性。依此故說亦如是言。然助伴中此除色蘊。無色無有隨轉色故。雖一境性體相無差。離下地生故分四種。謂若已離第四靜慮生立空無邊處。乃至已離無所有處生。立非想非非想處。離名何義。
【現代漢語翻譯】 現代漢語譯本： 此寂靜（指禪定）能夠審慎思慮的緣故。審慎思慮即是真實了知的意義。如經中所說，心在禪定中能夠如實了知。在審慎思慮的意義中安立地界（指禪定的基礎）的緣故。此宗認為審慎思慮以智慧為本體。如果這樣，那麼所有的等持（Samadhi，指禪定）都應該叫做靜慮（Dhyana，指禪定）。不是這樣的。只有殊勝的才安立這個名稱。如同世間說發光的東西叫做太陽，而不是螢火蟲等也得到太陽的名稱。靜慮為什麼唯獨被稱為殊勝？因為在各種等持中，只有它包含禪支（Dhyana-anga，指禪定的組成部分），止（Samatha，指止息雜念）和觀（Vipassana，指如實觀察）同時進行，最能夠審慎思慮，得到現法樂住（指在當下體驗到的快樂）以及樂通行（指容易進入禪定）的名稱。所以這種等持唯獨被稱為靜慮。如果是這樣，那麼染污（指煩惱）怎麼能得到這個名稱？因為它們也能進行邪審慮的緣故。這樣就應該有太過（指範圍過大）的過失。沒有太過失，因為只有在相似的情況下才安立名稱，如同敗壞的種子等。世尊也說過有惡靜慮。
如果一境性（指心專注于單一對像）是靜慮的本體，那麼依據什麼相狀來安立初禪、二禪、三禪、四禪？具有尋（Vitarka，指粗略的思考）、伺（Vicara，指精細的思考）、喜（Priti，指喜悅）、樂（Sukha，指快樂）建立為初禪。由此已經明白初禪也具有尋的意義，因為尋和伺必定同時執行，如同煙和火。不是說有伺、喜、樂而不與尋俱。逐漸離開前面的禪支來安立二禪、三禪、四禪。離開伺有二禪，離開喜有三禪，完全離開這三種有四禪。像這樣按照次序。所以一境性分為四種。
已經辨析了靜慮，無色（指無色界）怎麼樣？頌詞說：
無色亦如是，四蘊離下地， 並上三近分，總名除色想。 無色謂無色，后色起從心， 空無邊等三，名從加行立， 非想非非想，昧劣故立名。
論述說：此（指無色定）與靜慮的數量和自性相同，即四種各有兩種。生（指產生）如同前面所說。即世品（指《俱舍論》的世間品）中說由於生而有四種。定（指禪定）的無色體總的來說，也是善性所攝的心一境性。依據這個緣故說『亦如是』。然而在助伴（指輔助因素）中，此（指無色定）除去了色蘊（Rupa-skandha，指物質的集合），因為無色界沒有隨之運轉的色法。雖然一境性的本體和相狀沒有差別，但由於離開下地而產生，所以分為四種。即如果已經離開第四靜慮而產生，就安立為空無邊處（Akasanantyayatana，指空無邊處定），乃至已經離開無所有處而產生，就安立為非想非非想處（Naivasamjnanasamjnatayatana，指非想非非想處定）。離開的意義是什麼？ English version: This stillness (referring to Dhyana, meditation) is capable of prudent consideration. Prudent consideration is the meaning of truly knowing. As it is said in the scriptures, the mind in meditation can truly know. Because the earth element (referring to the foundation of meditation) is established in the meaning of prudent consideration. This school believes that prudent consideration has wisdom as its essence. If so, then all Samadhis (meditative states) should be called Dhyana (meditation). That's not the case. Only the superior one establishes this name. Just as in the world, something that emits light is called the sun, but not fireflies, etc., also get the name of the sun. Why is Dhyana uniquely called superior? Because among various Samadhis, only it contains Dhyana-angas (components of meditation), Samatha (calming the mind) and Vipassana (insightful observation) are performed simultaneously, and it is most capable of prudent consideration, obtaining the name of present-life happiness abiding and easy passage. Therefore, this Samadhi is uniquely called Dhyana. If so, how can defilements (referring to afflictions) obtain this name? Because they can also perform wrong prudent consideration. Then there should be the fault of being too broad (referring to the scope being too large). There is no fault of being too broad, because names are only established in similar situations, like spoiled seeds, etc. The World Honored One also said that there are evil Dhyanas.
If one-pointedness of mind (referring to the mind focusing on a single object) is the essence of Dhyana, then according to what characteristics are the first, second, third, and fourth Dhyanas established? Having Vitarka (initial application of thought), Vicara (sustained application of thought), Priti (joy), and Sukha (happiness) is established as the first Dhyana. From this, it is already clear that the first Dhyana also has the meaning of Vitarka, because Vitarka and Vicara must operate simultaneously, like smoke and fire. It is not that there is Vicara, Priti, and Sukha without being accompanied by Vitarka. Gradually leaving the previous Dhyana-angas establishes the second, third, and fourth Dhyanas. Leaving Vicara has the second Dhyana, leaving Priti has the third Dhyana, and completely leaving these three has the fourth Dhyana. Like this, in order. Therefore, one-pointedness of mind is divided into four types.
Dhyana has already been distinguished, what about the Formless Realms (referring to the Arupadhatu)? The verse says:
The Formless Realms are also like this, the four Skandhas (aggregates) leave the lower realms, Along with the three bordering states above, the general name is the removal of the form aggregate. The Formless Realms are called formless, later form arises from the mind, The Sphere of Infinite Space, etc., the three names are established from the practice, The Sphere of Neither Perception nor Non-Perception, the name is established because of its faintness.
The treatise says: This (referring to the Formless Samadhi) has the same number and nature as Dhyana, that is, each of the four has two. Birth (referring to arising) is as previously stated. That is, the World Chapter (referring to the Lokaprajnapti of the Abhidharmakosa) says that there are four types due to birth. The formless body of Samadhi, in general, is also a one-pointedness of mind encompassed by goodness. Based on this reason, it is said 'also like this'. However, in the auxiliary factors, this (referring to the Formless Samadhi) removes the Rupa-skandha (form aggregate), because there is no form that revolves along with the Formless Realm. Although the essence and characteristics of one-pointedness of mind are not different, they are divided into four types because they arise from leaving the lower realms. That is, if one has already left the fourth Dhyana and arises, it is established as the Akasanantyayatana (Sphere of Infinite Space), and even if one has already left the Sphere of Nothingness and arises, it is established as the Naivasamjnanasamjnatayatana (Sphere of Neither Perception nor Non-Perception). What is the meaning of leaving?
【English Translation】 English version: This stillness (referring to Dhyana, meditation) is capable of prudent consideration. Prudent consideration is the meaning of truly knowing. As it is said in the scriptures, the mind in meditation can truly know. Because the earth element (referring to the foundation of meditation) is established in the meaning of prudent consideration. This school believes that prudent consideration has wisdom as its essence. If so, then all Samadhis (meditative states) should be called Dhyana (meditation). That's not the case. Only the superior one establishes this name. Just as in the world, something that emits light is called the sun, but not fireflies, etc., also get the name of the sun. Why is Dhyana uniquely called superior? Because among various Samadhis, only it contains Dhyana-angas (components of meditation), Samatha (calming the mind) and Vipassana (insightful observation) are performed simultaneously, and it is most capable of prudent consideration, obtaining the name of present-life happiness abiding and easy passage. Therefore, this Samadhi is uniquely called Dhyana. If so, how can defilements (referring to afflictions) obtain this name? Because they can also perform wrong prudent consideration. Then there should be the fault of being too broad (referring to the scope being too large). There is no fault of being too broad, because names are only established in similar situations, like spoiled seeds, etc. The World Honored One also said that there are evil Dhyanas.
If one-pointedness of mind (referring to the mind focusing on a single object) is the essence of Dhyana, then according to what characteristics are the first, second, third, and fourth Dhyanas established? Having Vitarka (initial application of thought), Vicara (sustained application of thought), Priti (joy), and Sukha (happiness) is established as the first Dhyana. From this, it is already clear that the first Dhyana also has the meaning of Vitarka, because Vitarka and Vicara must operate simultaneously, like smoke and fire. It is not that there is Vicara, Priti, and Sukha without being accompanied by Vitarka. Gradually leaving the previous Dhyana-angas establishes the second, third, and fourth Dhyanas. Leaving Vicara has the second Dhyana, leaving Priti has the third Dhyana, and completely leaving these three has the fourth Dhyana. Like this, in order. Therefore, one-pointedness of mind is divided into four types.
Dhyana has already been distinguished, what about the Formless Realms (referring to the Arupadhatu)? The verse says:
The Formless Realms are also like this, the four Skandhas (aggregates) leave the lower realms, Along with the three bordering states above, the general name is the removal of the form aggregate. The Formless Realms are called formless, later form arises from the mind, The Sphere of Infinite Space, etc., the three names are established from the practice, The Sphere of Neither Perception nor Non-Perception, the name is established because of its faintness.
The treatise says: This (referring to the Formless Samadhi) has the same number and nature as Dhyana, that is, each of the four has two. Birth (referring to arising) is as previously stated. That is, the World Chapter (referring to the Lokaprajnapti of the Abhidharmakosa) says that there are four types due to birth. The formless body of Samadhi, in general, is also a one-pointedness of mind encompassed by goodness. Based on this reason, it is said 'also like this'. However, in the auxiliary factors, this (referring to the Formless Samadhi) removes the Rupa-skandha (form aggregate), because there is no form that revolves along with the Formless Realm. Although the essence and characteristics of one-pointedness of mind are not different, they are divided into four types because they arise from leaving the lower realms. That is, if one has already left the fourth Dhyana and arises, it is established as the Akasanantyayatana (Sphere of Infinite Space), and even if one has already left the Sphere of Nothingness and arises, it is established as the Naivasamjnanasamjnatayatana (Sphere of Neither Perception nor Non-Perception). What is the meaning of leaving?
謂由此道解脫下地惑。是離下染義。即此四根本並上三近分。總說名為除去色想。空處近分未得此名。緣下地色起色想故。皆無色故立無色名。此因不成。許有色故。若爾何故立無色名。由彼色微故名無色。如微黃物亦名無黃。許彼界中色有何相若彼唯有身語律儀。身語既無。律儀寧有。又無大種何有造色。若謂如有無漏律儀不爾。無漏依有漏大種故。又彼定中亦遮有故。若許于彼有色根身如何可言彼色微少。若謂于彼身量小故水細蟲極微亦應名無色。亦身量小不可見故。若謂彼身極清妙故中有色界應名無色。若謂彼身清妙中極應唯有頂得無色名。如定生身有勝劣故。又生靜慮所有色身非下地根所能取故。與彼何異不名無色。若謂欲色隨義立名無色不然。此有何理。若謂經說壽暖合故。又說名色與識相依如二蘆束相依住故。又說名色識為緣故。又遮離色乃至離行識有來有去故。由此無色有色理成。此證不成。應審思故。謂所引教應共審思且契經言壽暖合者。為約一切界。為約欲界說。名色與識相依住者。為約一切界。為約欲色說。所說名色識為緣者。為說一切識皆為名色緣。為說名色生無不緣于識。遮離色至行識有來去者。為遮隨離一。為遮離一切。若謂契經言無簡別不應於此更致審思。此說不然。太過失故。謂應外
【現代漢語翻譯】 現代漢語譯本 意思是說，通過這種方法可以解脫地獄的迷惑，這就是脫離地獄染污的含義。這裡所說的『四根本』（指色界四禪）加上『上三近分』（指無色界三無色定之前的三個近分定），總的來說被稱為『除去色想』。『空處近分』（指空無邊處定之前的近分定）沒有得到這個名稱，因為它緣于地獄（色界）的色而生起色想。由於無色界沒有色，所以被稱為『無色』。但這個原因不成立，因為（無色界）是允許有色的。如果這樣，為什麼又立『無色』之名呢？因為那裡的色非常微細，所以稱為『無色』，就像微黃的物體也被稱為『無黃』一樣。允許那個界中有色，那色是什麼樣的呢？如果說那裡只有身語律儀，但身語都沒有了，律儀又怎麼會有呢？而且沒有四大種，又怎麼會有造色呢？如果說像有無漏律儀一樣，那是不對的，因為無漏律儀依賴於有漏的四大種。而且在那個禪定中也遮止有色。如果允許在那裡有色根身，怎麼能說那裡的色微少呢？如果說因為那裡的身量小，那麼水中的細蟲的極微也應該被稱為無色，因為它們的身量小，不可見。如果說那裡的身體極其清妙，那麼中有（指中陰身）也應該被稱為無色。如果說那裡的身體清妙到了極點，那麼只有頂（指有頂天）才能得到無色之名，就像由禪定而生的身體有勝劣之分一樣。而且由靜慮（指色界禪定）所生的色身，不是地獄（指欲界）的根所能取到的，這和無色界有什麼不同，為什麼不被稱為無色呢？如果說欲界和色界是根據意義來立名，無色界不是這樣，這是沒有道理的。如果說經典上說『壽』（壽命）和『暖』（體溫）結合在一起，又說『名色』（精神和物質）與『識』（意識）相互依存，就像兩束蘆葦相互依靠一樣，又說『名色』以『識』為緣，又遮止了離開色乃至離開行，識有來有去，由此無色界有色的道理成立。這個證明不成立，應該仔細思考。所引用的教義應該共同審思，而且契經上說『壽暖合』，是針對一切界說的，還是針對欲界說的？『名色與識相依住』，是針對一切界說的，還是針對欲界和色界說的？所說『名色識為緣』，是說一切識都作為名色的緣，還是說名色的產生沒有不緣于識的？遮止離開色乃至離開行，識有來去，是遮止隨意的離開一個，還是遮止離開一切？如果說契經上說沒有簡別，不應該在這裡再進行審思，這種說法是不對的，因為有太過失。也就是說，應該對外道...
【English Translation】 English version It means that by this path, one can be liberated from the delusions of the lower realms, which is the meaning of being free from the defilements of the lower realms. The 'four fundamental' (referring to the four Dhyanas of the Form Realm) together with the 'three proximate' (referring to the three formless concentrations preceding the Formless Realm), are collectively called 'removing the perception of form'. The 'proximate concentration of the sphere of emptiness' (the concentration preceding the Sphere of Infinite Space) does not receive this name because it arises from the perception of form in the lower realm (the Form Realm). Because the Formless Realm has no form, it is called 'Formless'. But this reason is not valid, because it is permissible for the Formless Realm to have form. If so, why is the name 'Formless' established? Because the form there is very subtle, it is called 'Formless', just as a slightly yellow object is also called 'not yellow'. If it is permissible for that realm to have form, what is the nature of that form? If it is said that there are only bodily and verbal restraints there, but the body and speech are gone, how can there be restraints? And without the four great elements, how can there be produced form? If it is said that it is like having non-outflow restraints, that is not correct, because non-outflow restraints depend on the outflowing four great elements. Moreover, in that concentration, the existence of form is also prohibited. If it is permissible to have a body with sense organs there, how can it be said that the form there is subtle? If it is said that it is because the body there is small in size, then the extremely small microbes in the water should also be called formless, because their body size is small and invisible. If it is said that the body there is extremely pure and subtle, then the intermediate being (referring to the intermediate state) should also be called formless. If it is said that the body there is extremely pure and subtle, then only the peak (referring to the Peak of Existence) can receive the name of formless, just as the body born from concentration has superior and inferior distinctions. Moreover, the form body born from meditative absorption (referring to the Form Realm's meditative absorption) cannot be perceived by the senses of the lower realm (referring to the Desire Realm), how is it different from the Formless Realm, why is it not called formless? If it is said that the Desire Realm and the Form Realm are named according to meaning, the Formless Realm is not like that, this is unreasonable. If it is said that the scriptures say that 'life' (longevity) and 'warmth' (body temperature) are combined together, and also say that 'name and form' (mind and matter) depend on 'consciousness' (vijnana) like two bundles of reeds leaning on each other, and also say that 'name and form' have 'consciousness' as their condition, and also prohibit consciousness from coming and going when separated from form and even separated from formations, therefore the principle of the Formless Realm having form is established. This proof is not valid and should be carefully considered. The quoted teachings should be jointly considered, and the sutra says 'life and warmth are combined', is it said for all realms, or is it said for the Desire Realm? 'Name and form depend on consciousness', is it said for all realms, or is it said for the Desire Realm and the Form Realm? The saying 'name and form have consciousness as their condition', is it saying that all consciousness serves as the condition for name and form, or is it saying that the arising of name and form is never without being conditioned by consciousness? Prohibiting consciousness from coming and going when separated from form and even separated from formations, is it prohibiting arbitrarily separating one, or is it prohibiting separating everything? If it is said that the sutras say there is no distinction, and we should not further consider it here, this statement is incorrect, because there is the fault of being too broad. That is to say, we should...
暖亦與壽合。又應外名色依識識為緣。又說四食如四識住。色無色界應有段食。若謂經說有一類天超段食故。又說彼天喜為食故。無斯過者。則無色界不應有色。契經說彼出離色故。又契經言。無色解脫最為寂靜。超諸色故。又契經說。無色有情一切色想皆超越故。若無色界實有色者。定應彼色自相可知。如何可言超色想等。若謂觀下粗色故說。則于段食亦應許然。又諸靜慮超下粗色。亦應可說出離色言。是則亦應名無色界。又亦應說出離受等。彼亦超下粗受等故。經既不說。知無色中遍超色類非超受等。由此定知。彼界無色。然契經中說有不出有者。于自地有不能出故。非遍出故。非永出故。又薄伽梵于靜慮中說有色類乃至識類。于無色中說有受類乃至識類。不說有色。若無色中實有色者。何不如靜慮說有色類言。故所立因無不成過。在彼多劫色相續斷。后歿生下色從何生。此從心生非從色起。謂昔所起色異熟因熏習在心功能今熟。是故今色從彼心生。彼無色身心依何轉。離身何不轉。下曾不見故。色界無段食身復依何轉。下亦不見身離段食轉故。又先說彼心轉所依。已釋總名。空無邊等從緣空等得別名耶。不爾。云何。下三無色如其次第修加行時思無邊空及無邊識無所有故建立三名。立第四名由想昧劣。謂無明勝
想得非想名。有昧劣想故名非非想。雖加行時亦作是念諸想如病如箭如癰。若想全無便同癡闇。唯有非想非非想中與上相違寂靜美妙。而不就此加行立名。以若詰言何緣加行作如是念。必應答言以于彼處想昧劣故。由此昧劣故。是立名正因。已辯無色。云何等至。頌曰。
此本等至八 前七各有三 謂味凈無漏 後味凈二種 味謂愛相應 凈謂世間善 此即所味著 無漏謂出世
論曰。此上所辨靜慮無色。根本等至總有八種。于中前七各具有三。有頂等至唯有二種。此地昧劣無無漏故。初味等至。謂愛相應。愛能味著故名為味。彼相應故此得味名。凈等至名目世善定。與無貪等諸白凈法相應起故。此得凈名。即味相應所味著境。此無間滅彼味定生。緣過去凈深生味著。爾時雖名出所味定。于能味定得名為入。無漏定者。謂出世定。愛不緣故非所味著。如是所說八等至中靜慮攝支。非諸無色。於四靜慮各有幾支。頌曰。
靜慮初五支 尋伺喜樂定 第二有四支 內凈喜樂定 第三具五支 舍念慧樂定 第四有四支 舍念中受定
論曰。唯凈無漏四靜慮中初具五支。一尋二伺三喜四樂五等持。此中等持頌說為定。等持與定名異體同。故契經說心定等定名正等持。此亦名
為心一境性。義如前釋。傳說。唯定是靜慮亦靜慮支。餘四支是靜慮支非靜慮。如實義者如四支軍。余靜慮支應知亦爾。第二靜慮唯有四支。一內等凈二喜三樂四等持。第三靜慮具有五支。一行舍二正念三正慧四受樂五等持。第四靜慮唯有四支。一行舍清凈二念清凈三非苦樂受四等持。靜慮支名既有十八。于中實事總有幾種。頌曰。
此實事十一 初二樂輕安 內凈即信根 喜即是喜受
論曰。此支實事唯有十一。謂初五支即五實事。第二靜慮三支如前。增內凈支足前為六。第三靜慮等持如前。增餘四支足前為十。第四靜慮三支如前。增非苦樂支足前為十一。由此故說。有是初支非第二支。應作四句。第一句謂尋伺。第二句謂內凈。第三句謂喜樂等持。第四句。謂除前余法。余支相對如理應思。何故第三說增樂受。由初二樂輕安攝故。何理為證知是輕安。初二定中無樂根故。非初二定有身受樂。正在定中無五識故。亦無心受樂。以說有喜故。喜即喜受。無一心中二受俱行故。無樂受不可喜樂更互現前說具五支及四支故。有說。無有心受樂根。三靜慮中說樂支者。皆是身受所攝樂根。若爾何故有契經說云何樂根謂順樂觸力所引生身心樂受。有餘於此增益心言。諸部經中唯說身故。又第三定所立樂支。契
經自說為身所受樂故。若謂於此說意為身此說身名為有何德。又第四定輕安倍增而不說彼有樂支故。若謂輕安要順樂受方名為樂。第三靜慮輕安順樂應是樂支。若謂彼輕安為行舍所損。不爾。行舍增輕安故。又彼輕安勝前二故。又契經說。若於爾時諸聖弟子于離生喜身作證具足住。彼于爾時已斷五法修習五法皆得圓滿。廣說乃至。何等名為所修五法。一歡二喜三輕安四樂五三摩地此經輕安與樂別說故初二樂非即輕安。若言定中寧有身識有亦無失。許在定中有輕安風勝定所起順生樂受遍觸身故。若謂外散故應失壞定者。無如是失。此輕安風從勝定生引內身樂還能順起三摩地故。若謂起身識應名出定者。此難不然。由前因故。若謂依止欲界身根不應得生色界觸識緣輕安識許生無過。若爾正在無漏定中觸及身識應成無漏。勿所立支少分有漏少分無漏成違理失。無違理失。所以者何。許說身輕安是覺支攝故。若謂順彼故說覺支無漏亦應許如是說。若謂許說便違契經。如契經言。諸所有眼乃至廣說。此經中說十五界全皆有漏故。無違經過。此約余觸及余身識密意說故。如何無漏靜慮現前。少支有漏少支無漏。起不俱時斯有何失。若謂喜樂不俱起故應無五支及四支理。此亦無過。約容有說有喜樂支。如有尋伺。若謂尋伺亦許俱起于
【現代漢語翻譯】 現代漢語譯本 經文自稱因為身體感受快樂的緣故。如果說這裡所說的『意』是指身體，那麼這樣稱呼身體有什麼意義呢？而且第四禪定中，輕安的勢力增長，卻沒有說它有快樂的支分。如果說輕安必須順應快樂的感受才能稱為快樂，那麼第三禪定中的輕安順應快樂，應該算是快樂的支分。如果說那裡的輕安被『行舍』所減損，並非如此，因為『行舍』能增長輕安。而且那裡的輕安勝過前兩種（輕安）。 還有契經上說：『如果在那時，各位聖弟子對於由遠離（煩惱）而生的喜樂，以身體來作證，具足安住。』那時，他們已經斷除了五種法，修習五種法，都得到圓滿。詳細地說，什麼叫做所修的五種法呢？一是歡，二是喜，三是輕安，四是樂，五是三摩地（samādhi，禪定）。這經文中，輕安和快樂是分別敘述的，所以最初的兩種快樂並非就是輕安。 如果說禪定中難道會有身識嗎？有也沒有過失。允許在禪定中有輕安的風，由殊勝的禪定所生起，順應產生快樂的感受，普遍地接觸身體的緣故。如果說（輕安的風）向外散發，應該會破壞禪定吧？不會有這樣的過失。這輕安的風從殊勝的禪定產生，引導內在身體的快樂，還能順應生起三摩地（samādhi，禪定）的緣故。 如果說起身識就應該叫做『出定』嗎？這個責難不成立，因為前面的原因。如果說依止欲界的身根，不應該能夠產生觸識，允許產生觸識緣輕安識，沒有過失。如果這樣，正在無漏定中，觸及身識應該成為無漏。不要因為所建立的支分，少部分是有漏，少部分是無漏，成為違背道理的過失。沒有違背道理的過失。這是什麼原因呢？允許說身體的輕安是覺支所攝的緣故。 如果說順應那個（輕安），所以說覺支是無漏的，也應該允許這樣說。如果說允許這樣說，就違背了契經。如契經上說：『所有眼……』等等。這經中說十五界全部都是有漏的緣故。沒有違背契經的過失。這是就其他的觸及其他的身識，秘密地說明的緣故。如何無漏的靜慮現前，少部分支分是有漏的，少部分支分是無漏的？（有漏和無漏）生起不是同時的，這有什麼過失？ 如果說喜和樂不是同時生起的緣故，應該沒有五支和四支的道理。這也沒有過失。是就容許有（喜和樂）支分來說的，如有尋和伺。如果說尋和伺也允許同時生起，那麼……
【English Translation】 English version The sutra itself claims it is because the body experiences pleasure. If it is said that the 'intention' mentioned here refers to the body, then what is the significance of calling the body in this way? Moreover, in the fourth Dhyana (jhāna, meditation), the power of lightness and ease (passaddhi) increases, but it is not said to have a factor of pleasure. If it is said that lightness and ease must accord with the feeling of pleasure to be called pleasure, then the lightness and ease in the third Dhyana (jhāna, meditation), which accords with pleasure, should be considered a factor of pleasure. If it is said that the lightness and ease there is diminished by 'equanimity of disposition' (upekkhā), that is not the case, because 'equanimity of disposition' increases lightness and ease. Moreover, the lightness and ease there surpasses the previous two (lightness and ease). Furthermore, the sutra says: 'If at that time, the noble disciples, with regard to the joy born of detachment (from defilements), realize it with their body and abide fully.' At that time, they have already abandoned five things and cultivated five things, all of which are perfected. In detail, what are the five things cultivated? First is joy (huan), second is delight (xi), third is lightness and ease (passaddhi), fourth is pleasure (sukha), and fifth is samādhi (concentration). In this sutra, lightness and ease and pleasure are described separately, so the first two pleasures are not the same as lightness and ease. If it is said, 'Can there be body consciousness in meditation?' There is no fault in having it. It is permissible to have the wind of lightness and ease in meditation, which arises from superior meditation, accords with the production of the feeling of pleasure, and pervades the body. If it is said that (the wind of lightness and ease) dissipates outward, it should destroy the meditation, right? There is no such fault. This wind of lightness and ease arises from superior meditation, guides the pleasure of the inner body, and can also accord with the arising of samādhi (concentration). If it is said that the arising of body consciousness should be called 'exiting meditation,' this criticism is not valid, because of the previous reason. If it is said that relying on the body faculty of the desire realm, one should not be able to generate touch consciousness, it is permissible to generate touch consciousness dependent on lightness and ease consciousness, there is no fault. If so, while in the non-outflow (anāsrava) meditation, the touch and body consciousness should become non-outflow. Do not let the established factors, a small part being outflow and a small part being non-outflow, become a fault of contradicting reason. There is no fault of contradicting reason. What is the reason? It is permissible to say that the lightness and ease of the body is included in the enlightenment factor (bojjhaṅga). If it is said that according to that (lightness and ease), so it is said that the enlightenment factor is non-outflow, it should also be permissible to say so. If it is said that allowing this to be said would contradict the sutra. As the sutra says: 'All eyes...' and so on. This sutra says that all fifteen realms are entirely outflow. There is no fault of contradicting the sutra. This is because it secretly explains other touches and other body consciousness. How can non-outflow meditation manifest, with a small part of the factors being outflow and a small part being non-outflow? (Outflow and non-outflow) do not arise simultaneously, what fault is there? If it is said that because joy and pleasure do not arise simultaneously, there should be no reason for five factors and four factors. This is also not a fault. It is said in terms of allowing (joy and pleasure) factors to exist, such as initial thought (vitakka) and sustained thought (vicāra). If it is said that initial thought and sustained thought are also allowed to arise simultaneously, then...
不俱起為喻不成。此非不成。心之粗細互相違故不應俱起。又于不俱起不能說過故。由此可說。依初五支減二三四立第二等。即由此理初說五支。擬漸離前建立后故。無漸減故不說想等。或應說何故初唯立五支。若謂此五資初定勝故立為支。此不應理。念慧能資勝尋伺故。雖有一類作如是說。然非古昔諸軌範師共施設故。應審思擇。應說何法名內等凈。此定遠離尋伺鼓動相續清凈轉名為內等凈。若有尋伺鼓動相續不清凈轉如河有浪。若爾此應無有別體。如何許有十一實事。是故應說。此即信根。謂若證得第二靜慮則于定地亦可離中有深信生名內等凈。信是凈相故立凈名。離外均流故名內等。凈而內等故立內等凈名。有餘師言。此內等凈等持尋伺皆無別體。若無別體心所應不成。心分位殊亦得名心所。雖有此理非我所宗。如上所言。喜即喜受。以何為證知決定然。汝等豈言喜非喜受。如餘部許。我亦許然。餘部云何許非喜受。謂別有喜是心所法。三定中樂皆是喜受。故喜喜受其體各異。非三定樂可名喜受。二阿笈摩分明證故。如辯顛倒契經中說。漸無餘滅憂等五根。第三定中無餘滅喜。于第四定無餘滅樂。又余經說第四靜慮斷樂斷苦先喜憂沒。故第三定必無喜根由此喜受是喜非樂。如是所說諸靜慮支。染靜慮中為皆有不
【現代漢語翻譯】 現代漢語譯本 『不俱起為喻不成』這種說法是不成立的。這並非不成立，而是因為心的粗細程度互相違背，所以不應該同時生起。而且，對於不同時生起的情況，無法進行充分的論述，因此可以這樣說：依據最初的五個禪支，減少二、三、四支，可以建立第二種禪定等等。正是基於這個道理，最初才說有五個禪支，目的是爲了逐漸捨棄前面的禪支，建立後面的禪支。因為沒有逐漸減少的過程，所以沒有提及想等。或者應該問，為什麼最初只建立五個禪支？如果說這五個禪支對於最初的禪定有殊勝的資助作用，所以才被立為禪支，這種說法是不合理的。因爲念和慧也能資助尋和伺，使其更加殊勝。雖然有一類人這樣說，但這並非古代諸位軌範師共同設立的，所以應該仔細思考。應該說，什麼法被稱為『內等凈』（Adhyātma-saṃprasādana，內心平靜）？這種禪定遠離尋和伺的鼓動，相續不斷地清凈運轉，被稱為內等凈。如果存在尋和伺的鼓動，相續不斷地不清凈運轉，就像河流有波浪一樣。如果是這樣，那麼『內等凈』應該沒有單獨的自體。如何允許有十一種實事存在呢？因此，應該這樣說：『內等凈』實際上就是信根（Śraddhā-indriya，信根）。也就是說，如果證得了第二禪定，那麼對於禪定之地也會生起遠離尋伺的深刻信心，這被稱為內等凈。信是清凈的相，所以立名為『凈』。遠離外在的均等流動，所以名為『內等』。因為清凈且內心平靜，所以立名為『內等凈』。有些老師說，這種內等凈與等持（Samādhi，等持）、尋（Vitarka，尋）、伺（Vicāra，伺）都沒有單獨的自體。如果沒有單獨的自體，那麼心所（Caitasika，心所）就不應該成立。心的不同狀態也可以被稱為心所，雖然有這個道理，但並非我所贊同的。如上所說，喜就是喜受（Sukha-vedanā，喜受）。用什麼來證明這一點是確定的呢？難道你們會說喜不是喜受嗎？就像其他部派所允許的那樣，我也允許這樣。其他部派是如何允許喜不是喜受的呢？他們認為，另外有一種喜是心所法，三禪定中的快樂都是喜受。因此，喜和喜受的體性是不同的。三禪定中的快樂不能被稱為喜受，因為二部阿笈摩（Āgama，阿笈摩）對此有明確的證明。例如，《辯顛倒契經》中說，逐漸無餘地滅除了憂等五根，第三禪定中無餘地滅除了喜，在第四禪定中無餘地滅除了樂。另外，還有經文說，第四靜慮斷除了樂和苦，先前的喜和憂也消失了。因此，第三禪定必定沒有喜根，由此可見，喜受是喜而不是樂。像這樣所說的各種靜慮支，在染污的靜慮中是否都存在呢？
【English Translation】 English version The statement 'The analogy of non-simultaneous arising is not valid' is incorrect. This is not invalid because the coarseness and subtlety of the mind contradict each other, so they should not arise simultaneously. Moreover, one cannot fully argue about non-simultaneous arising, hence it can be said that based on the initial five dhyāna factors (pañcaṅga, five factors of absorption), reducing two, three, or four factors, the second type of dhyāna etc. can be established. It is on this basis that initially five factors were mentioned, with the intention of gradually abandoning the former factors and establishing the latter. Because there is no gradual reduction, aspects like thought are not mentioned. Or one should ask, why were only five factors established initially? If it is said that these five factors greatly aid the initial dhyāna, hence they are established as factors, this argument is unreasonable. Because mindfulness (smṛti, mindfulness) and wisdom (prajñā, wisdom) can also greatly aid investigation (vitarka, initial application of thought) and discernment (vicāra, sustained application of thought). Although some say this, it is not a common establishment by ancient teachers, so it should be carefully considered. One should say, what dharma (law, teaching) is called 'inner serenity' (Adhyātma-saṃprasādana, inner serenity)? This dhyāna, which is far from the agitation of investigation and discernment, and continuously turns in purity, is called inner serenity. If there is agitation of investigation and discernment, and it continuously turns in impurity, like a river with waves. If so, then 'inner serenity' should not have a separate self-nature. How can eleven real entities be allowed to exist? Therefore, it should be said that 'inner serenity' is actually the faculty of faith (Śraddhā-indriya, faculty of faith). That is, if one attains the second dhyāna, then a deep faith free from investigation and discernment will arise in the realm of dhyāna, which is called inner serenity. Faith is a pure aspect, hence it is named 'purity'. It is far from external equal flow, hence it is named 'inner equality'. Because it is pure and inwardly equal, it is named 'inner serenity'. Some teachers say that this inner serenity, concentration (Samādhi, concentration), investigation (Vitarka, investigation), and discernment (Vicāra, discernment) do not have separate self-natures. If there is no separate self-nature, then mental factors (Caitasika, mental factors) should not be established. Different states of mind can also be called mental factors, although this is reasonable, it is not what I endorse. As mentioned above, joy is the feeling of joy (Sukha-vedanā, feeling of joy). What proves that this is definite? Would you say that joy is not the feeling of joy? Just as other schools allow, I also allow this. How do other schools allow joy to not be the feeling of joy? They believe that there is another kind of joy that is a mental factor, and the happiness in the three dhyānas is the feeling of joy. Therefore, the nature of joy and the feeling of joy are different. The happiness in the three dhyānas cannot be called the feeling of joy, because the two Āgamas (Āgama, collection of scriptures) clearly prove this. For example, the Viparyāsa Sūtra says that the five faculties of sorrow etc. are gradually and completely extinguished, joy is completely extinguished in the third dhyāna, and pleasure is completely extinguished in the fourth dhyāna. In addition, another sutra says that the fourth dhyāna cuts off pleasure and pain, and the previous joy and sorrow also disappear. Therefore, the third dhyāna must not have the faculty of joy, hence it can be seen that the feeling of joy is joy and not pleasure. Are all the dhyāna factors mentioned in this way present in the defiled dhyāna?
。不爾。云何。頌曰。
染如次從初 無喜樂內凈 正念慧舍念 余說無安舍
論曰。如上所說諸靜慮支。染靜慮中非皆具有。且有一類隨相說言。初染中無離生喜樂。非離煩惱而得生故。第二染中無內等凈。彼為煩惱所擾濁故。第三染中無正念慧。彼為染樂所迷亂故。第四染中無舍念凈。彼為煩惱所染污故。有餘師說。初二染中但無輕安。后二染中但無行舍。大善攝故。契經中說三定有動第四不動。依何義說。頌曰。
第四名不動 離八災患故 八者謂尋伺 四受入出息
論曰。下三靜慮名有動者。有災患故。第四靜慮名不動者。無災患故。災患有八。其八者何。尋伺四受入息出息。此八災患第四都無。故佛世尊說為不動。然契經說第四靜慮不為尋伺喜樂所動。有餘師說。第四靜慮如密室燈照而無動。如定靜慮所有諸受生亦爾不。不爾。云何。頌曰。
生靜慮從初 有喜樂舍受 及喜舍樂舍 唯舍受如次
論曰。生靜慮中初有三受。一喜受。意識相應二樂受。三識相應。三舍受。四識相應。第二有二。謂喜與舍。意識相應。無有樂受。無餘識故。心悅粗故。第三有二。謂樂與舍。意識相應。第四有一。謂唯舍受。意識相應。是謂定生受有差別。上三靜慮無三識身
【現代漢語翻譯】 現代漢語譯本： 不，不是這樣的。為什麼呢？用一首偈頌來說明：
『染如次從初，無喜樂內凈， 正念慧舍念，余說無安舍。』
論述：如上所說的各種靜慮的組成部分，在染污的靜慮中並非全部具備。姑且有一種說法，根據其狀態來說，最初的染污靜慮中沒有離生喜樂（vivikta-kāma sukha prīti），因為它不是通過脫離煩惱而產生的。第二染污靜慮中沒有內等凈（adhyātma-samprasāda），因為它被煩惱所擾亂。第三染污靜慮中沒有正念慧（smṛti-samprajanya），因為它被染污的快樂所迷惑。第四染污靜慮中沒有舍念凈（upekṣā-smṛti-pāriśuddhi），因為它被煩惱所染污。有其他老師說，最初的兩個染污靜慮中只有輕安（praśrabdhi）的缺失，而後面的兩個染污靜慮中只有行舍（tatrāpekṣā）的缺失，因為它們被大善所攝持。經典中說，前三個禪定是有動的，而第四個禪定是不動的，這是根據什麼意義來說的呢？用一首偈頌來說明：
『第四名不動，離八災患故， 八者謂尋伺，四受入出息。』
論述：下面的三個靜慮被稱為有動的，因為它們有災患。第四個靜慮被稱為不動的，因為它沒有災患。災患有八種。這八種是什麼呢？尋（vitarka）、伺（vicāra）、四受（catasso vedanā）、入息（āsvāsa）、出息（prassāsa）。這八種災患在第四個靜慮中都沒有，所以佛世尊說它是「不動」。然而，經典中說，第四個靜慮不被尋、伺、喜、樂所動。有其他老師說，第四個靜慮就像密室中的燈光，照亮而沒有動搖。那麼，在禪定靜慮中產生的所有感受也是這樣嗎？不，不是這樣的。為什麼呢？用一首偈頌來說明：
『生靜慮從初，有喜樂舍受， 及喜舍樂舍，唯舍受如次。』
論述：在生起靜慮的過程中，最初的靜慮有三種感受：一是喜受（sukha vedanā），與意識相應；二是樂受（prīti vedanā），與三識相應；三是舍受（upekṣā vedanā），與四識相應。第二個靜慮有兩種感受，即喜和舍，與意識相應，沒有樂受，因為沒有其餘的識，而且心悅是粗糙的。第三個靜慮有兩種感受，即樂和舍，與意識相應。第四個靜慮只有一種感受，即舍受，與意識相應。這就是禪定中感受的差別。上面的三個靜慮沒有三識身。
【English Translation】 English version: No, it is not like that. Why is it so? A verse explains:
'Defiled in order from the beginning, without joy, pleasure, inner purity, Right mindfulness, wisdom, equanimity-mindfulness, others say without ease and abandonment.'
Treatise: As mentioned above, the components of the various dhyānas (meditative absorptions), are not all present in the defiled dhyānas. Let's just say that according to one view, the first defiled dhyāna does not have joy and pleasure born of detachment (vivikta-kāma sukha prīti), because it is not produced by detachment from afflictions. The second defiled dhyāna does not have inner purity (adhyātma-samprasāda), because it is disturbed by afflictions. The third defiled dhyāna does not have right mindfulness and wisdom (smṛti-samprajanya), because it is deluded by defiled pleasure. The fourth defiled dhyāna does not have equanimity-mindfulness purity (upekṣā-smṛti-pāriśuddhi), because it is defiled by afflictions. Some other teachers say that the first two defiled dhyānas only lack ease (praśrabdhi), while the latter two defiled dhyānas only lack abandonment (tatrāpekṣā), because they are encompassed by great goodness. The scriptures say that the first three concentrations are with movement, while the fourth is without movement. According to what meaning is this said? A verse explains:
'The fourth is called immovable, because it is free from eight calamities, The eight are called initial application, sustained application, four feelings, inhalation, and exhalation.'
Treatise: The lower three dhyānas are called with movement because they have calamities. The fourth dhyāna is called immovable because it has no calamities. There are eight calamities. What are these eight? Initial application (vitarka), sustained application (vicāra), the four feelings (catasso vedanā), inhalation (āsvāsa), and exhalation (prassāsa). These eight calamities are all absent in the fourth dhyāna, so the World Honored One Buddha said it is 'immovable.' However, the scriptures say that the fourth dhyāna is not moved by initial application, sustained application, joy, and pleasure. Some other teachers say that the fourth dhyāna is like a lamp in a closed room, illuminating without wavering. Then, are all the feelings that arise in dhyāna concentration also like this? No, it is not like that. Why is it so? A verse explains:
'Arising dhyāna from the beginning, there are joy, pleasure, and neutral feeling, And joy-neutral, pleasure-neutral, only neutral feeling in order.'
Treatise: In the process of arising dhyāna, the first dhyāna has three feelings: first, joyful feeling (sukha vedanā), corresponding to consciousness; second, pleasurable feeling (prīti vedanā), corresponding to the third consciousness; and third, neutral feeling (upekṣā vedanā), corresponding to the fourth consciousness. The second dhyāna has two feelings, namely joy and neutral, corresponding to consciousness, without pleasurable feeling, because there is no remaining consciousness, and because mental pleasure is coarse. The third dhyāna has two feelings, namely pleasure and neutral, corresponding to consciousness. The fourth dhyāna has only one feeling, namely neutral feeling, corresponding to consciousness. This is the difference in feelings in dhyāna. The upper three dhyānas do not have the three consciousness bodies.
及無尋伺。如何生彼能見聞觸及起表業。非生彼地無眼識等。但非彼系。所以者何。頌曰。
生上三靜慮 起三識表心 皆初靜慮攝 唯無覆無記
論曰。生上三地起三識身及發表心皆初定系。生上起下如起化心故能見聞觸及發表。此四唯是無覆無記。不起下染已離染故。不起下善以下劣故。如是別釋靜慮事已。凈等等至初得云何。頌曰。
全不成而得 凈由離染生 無漏由離染 染由生及退
論曰。八本等至隨其所應若全不成而獲得者。凈由離染及由受生。謂在下地離下地染。及從上地生自地時。下七皆然。有頂不爾。唯由離染無由生故。遮何故說全不成言。為遮已成更得少分。如由加行得順抉擇分等及由退得順退分定。即依此義作是問言。頗有凈定由離染得。由離染舍。由退由生。為問亦爾。曰有。謂順退分。且初靜慮順退分攝。離欲染時得。離自染時舍。退離自染得。退離欲染舍。從上生自得。從自生下舍。餘地所攝應如理思。無漏但由離染故得。謂聖離下染得上地無漏。此亦但據全不成者。若先已成余時亦得。謂盡智位得無學道。于練根時得學無學。余加行及退皆如理應思。豈不由入正性離生亦名初得無漏等至。此非決定。以次第者爾時未得根本定故。此中但論決定得者染
【現代漢語翻譯】 現代漢語譯本 並且沒有尋求和伺察（尋伺：粗略和細緻的思考）。如何能在彼處產生能見、能聞、能觸及能發起表業（表業：通過身語表達的業）的能力呢？因為在彼處沒有眼識等。但並非不屬於彼系（彼系：指禪定所屬的層次）。這是為什麼呢？偈頌說：
生於上三靜慮（上三靜慮：指無色界的三個禪定層次，即空無邊處定、識無邊處定、無所有處定） 發起三識（三識：眼識、耳識、鼻識）表心 都屬於初靜慮（初靜慮：色界的第一禪定層次）所攝 唯有無覆無記（無覆無記：不覆蓋善或不善的，沒有果報的行為）
論述：生於上三地（上三地：指無色界的三處）發起的三識身（三識身：眼識、耳識、鼻識、身識）以及發表心（發表心：通過語言表達的心）都屬於初禪定所繫。生於高處而能發起低處的作用，就像化生之心一樣，所以能見、能聞、能觸及能發表。這四種能力都只是無覆無記，因為不會發起低劣的染污，已經遠離了染污的緣故；也不會發起低劣的善法，因為低劣的善法層次較低。像這樣分別解釋了靜慮的事情之後，清凈等等至（等等至：指等持，即禪定）最初是如何獲得的呢？偈頌說：
完全未成就而獲得 清凈由離染而生 無漏由離染 染由生及退
論述：八種根本等至（八本等至：指四禪定和四無色定）根據情況，如果是完全未成就而獲得的，清凈是由離染以及由受生而產生的。也就是說，在下地（下地：較低的禪定層次）離開下地的染污，以及從上地（上地：較高的禪定層次）生到自地（自地：自身所處的禪定層次）的時候。下七地（下七地：指欲界、色界和無色界中除了有頂天之外的七個層次）都是這樣。有頂天（有頂天：無色界的最高層）不是這樣，僅僅由離染而獲得，沒有由受生而獲得的情況。為什麼要說『完全未成就』這句話呢？是爲了遮止已經成就之後又獲得少分的情況，比如通過加行（加行：修行）獲得順抉擇分（順抉擇分：有助於獲得決定的修行階段）等等，以及通過退（退：退失禪定）獲得順退分定（順退分定：容易退失的禪定）。就是依據這個意義，才這樣提問：有沒有清凈的禪定是由離染獲得，由離染捨棄，由退失，由受生而獲得的呢？回答是：有。比如順退分。比如初靜慮（初靜慮：色界的第一禪定層次）的順退分所攝，離開欲染（欲染：對慾望的執著）的時候獲得，離開自身的染污的時候捨棄；退失離開自身的染污的時候獲得，退失離開欲染的時候捨棄；從上地生到自地的時候獲得，從自地生到下地的時候捨棄。其餘各地的所攝，應該按照道理來思考。無漏（無漏：沒有煩惱的）僅僅由離染的緣故而獲得，也就是說，聖者（聖者：證悟者）離開下地的染污而獲得上地的無漏。這也只是就完全未成就的情況而言。如果先前已經成就，其餘時候也能獲得，比如在盡智位（盡智位：證得盡智的階段）獲得無學道（無學道：不再需要學習的道），在練根（練根：訓練根器）的時候獲得學（學：需要學習的）和無學（無學：不需要學習的）。其餘的加行和退失都應該按照道理來思考。難道不是通過進入正性離生（正性離生：進入正確的修行道路）也叫做初次獲得無漏等至嗎？這並非是決定的，因為次第修行的人，那時還沒有獲得根本定（根本定：最根本的禪定）。這裡只是討論決定獲得的情況，染污
【English Translation】 English version And there is no seeking and pondering (Xunsi: rough and detailed thinking). How can the ability to see, hear, touch, and initiate expression-karma (Biao ye: karma expressed through body and speech) arise there? Because there are no eye-consciousness etc. in that place. But it does not belong to that realm (Bi xi: refers to the level to which the meditation belongs). Why is this? The verse says:
Born in the upper three Dhyanas (Shang san jing lu: refers to the three formless realms of meditation, namely the Station of Limitless Space, the Station of Limitless Consciousness, and the Station of No-thingness) Arising three consciousnesses (San shi: eye-consciousness, ear-consciousness, nose-consciousness) Expression-mind All belong to the first Dhyana (Chu jing lu: the first meditative level of the Form Realm) Only non-covering and neutral (Wu fu wu ji: neither covering good nor bad, without karmic retribution)
Treatise: The three consciousness-bodies (San shi shen: eye-consciousness, ear-consciousness, nose-consciousness, body-consciousness) and expression-mind (Fa biao xin: mind expressed through language) that arise in the upper three realms (Shang san di: refers to the three realms of the Formless Realm) all belong to the first Dhyana. Giving rise to lower functions from a higher realm is like a manifested mind, so one can see, hear, touch, and express. These four are only non-covering and neutral, because they do not give rise to inferior defilements, having already abandoned defilements; nor do they give rise to inferior good deeds, because the inferior good deeds are of a lower level. Having explained the matters of Dhyana separately like this, how is purity and so forth (Deng deng zhi: refers to Samadhi, i.e., meditation) initially attained? The verse says:
Attained without being fully accomplished Purity arises from abandoning defilements Non-outflow arises from abandoning defilements Defilements arise from birth and regression
Treatise: The eight fundamental Samadhis (Ba ben deng zhi: refers to the four Dhyanas and the four Formless Samadhis), depending on the circumstances, if they are attained without being fully accomplished, purity arises from abandoning defilements and from being born. That is to say, in the lower realm (Xia di: lower meditative level), one abandons the defilements of the lower realm, and when one is born from the upper realm (Shang di: higher meditative level) to one's own realm (Zi di: one's own meditative level). The lower seven realms (Xia qi di: refers to the seven levels of the Desire Realm, Form Realm, and Formless Realm, excluding the Peak of Existence) are all like this. The Peak of Existence (You ding tian: the highest level of the Formless Realm) is not like this; it is only attained by abandoning defilements, and there is no attainment by being born. Why is the phrase 'without being fully accomplished' stated? It is to prevent the situation where one has already accomplished something and then attains a small portion of it, such as obtaining the sequential decisive-part (Shun jue ze fen: a stage of practice that helps to obtain a decision) through effort (Jia xing: practice), and obtaining the sequential regressive-part Samadhi (Shun tui fen ding: a Samadhi that is easy to regress from) through regression (Tui: regression from meditation). It is based on this meaning that the question is asked: Is there a pure Samadhi that is obtained by abandoning defilements, abandoned by abandoning defilements, obtained by regression, and obtained by being born? The answer is: Yes. For example, the sequential regressive-part. For example, the sequential regressive-part of the first Dhyana (Chu jing lu: the first meditative level of the Form Realm), when one abandons desire-defilements (Yu ran: attachment to desires), one obtains it; when one abandons one's own defilements, one abandons it; when one regresses from abandoning one's own defilements, one obtains it; when one regresses from abandoning desire-defilements, one abandons it; when one is born from the upper realm to one's own realm, one obtains it; when one is born from one's own realm to the lower realm, one abandons it. The rest of the realms should be considered according to reason. Non-outflow (Wu lou: without afflictions) is only obtained by abandoning defilements, that is to say, a sage (Sheng zhe: an enlightened being) abandons the defilements of the lower realm and obtains the non-outflow of the upper realm. This is only in the case of being completely unaccomplished. If one has already accomplished it before, one can also obtain it at other times, such as obtaining the path of no-more-learning (Wu xue dao: the path where no more learning is needed) in the position of exhaustion-knowledge (Jin zhi wei: the stage of attaining exhaustion-knowledge), and obtaining the learning (Xue: needing to learn) and no-more-learning (Wu xue: not needing to learn) when training the roots (Lian gen: training the faculties). The rest of the effort and regression should be considered according to reason. Isn't entering the rightness-separated-birth (Zheng xing li sheng: entering the correct path of practice) also called initially obtaining non-outflow Samadhi? This is not definite, because those who practice in sequence have not yet obtained the fundamental Samadhi (Gen ben ding: the most fundamental Samadhi) at that time. Here, we are only discussing the definite attainment, defilement
由受生及退故得。謂上地沒生下地時得下地染。及於此地離染退時得此地染。何等至後生幾等至。頌曰。
無漏次生善 上下至第三 凈次生亦然 兼生自地染 染生自凈染 並下一地凈 死凈生一切 染生自下染
論曰。無漏次生自上下善。善言具攝凈及無漏。然于上下各至第三。遠故無能超生第四。故於無漏七等至中從初靜慮無間生六。謂自二三各凈無漏。無所有處無間生七。謂自下六上地唯凈。第二靜慮無間生八。謂自上六並下地二。識無邊處無間生九。謂自下六並上地三。第三四空無間生十。謂上下八並自地二。類智無間能生無色。法智不然。依緣下故。從凈等至所生亦然。而各兼生自地染污故。有頂凈無間生六。謂自凈染下凈無漏。從初靜慮無間生七。無所有八。第二定九。識處生十。餘生十一。從染等至生自凈染並生次下一地凈定。謂為自地煩惱所逼于下凈定亦生尊重故有從染生次下凈。若於染凈能正了知可能從染轉生下凈。非諸染污能正了知。如何彼能從染生凈。先願力故。謂先愿言。寧得下凈不須上染。先愿勢力隨相續轉。故后從染生下凈定。如先立愿方趣睡眠至所期時便能覺寤。無漏與染必不相生。凈俱相生故三有別。如是所說凈染生染但約在定凈及染說。若生凈染生染
【現代漢語翻譯】 現代漢語譯本： 由受生及退失的緣故而獲得（染污）。指的是上地（更高的禪定境界）的眾生死後，如果轉生到下地時，會獲得下地的染污。以及在此地（指目前禪定境界）離開染污而退失時，會獲得此地的染污。 何種等至（Samāpatti，禪定）之後會生到哪幾種等至？頌文說： 『無漏次生善，上下至第三，凈次生亦然，兼生自地染，染生自凈染，並下一地凈，死凈生一切，染生自下染。』 論述：無漏等至之後，可以生到自身、上方和下方的善法（包括凈和無漏）。這裡的『善』字包含了凈和無漏。然而，無論是向上還是向下，都只能到達第三層境界。因為距離太遠，無法超越而生到第四層境界。因此，在七種無漏等至中，從初禪（初靜慮）無間地可以生到六種等至，即自身、第二禪、第三禪的凈和無漏。從無所有處無間地可以生到七種等至，即自身以下的六種，以及上方地只有凈的等至。從第二禪無間地可以生到八種等至，即自身以上的六種，以及下方地的兩種。從識無邊處無間地可以生到九種等至，即自身以下的六種，以及上方地的三種。從第三禪和第四禪無間地可以生到十種等至，即上方和下方的八種，以及自身地的兩種。類智（Kla-zhi，一種智慧）無間地可以生到無色界。法智（Fa-zhi，一種智慧）則不然，因為它所依賴和緣取的是下方的境界。 從凈等至所生的情況也是如此。但各自兼帶著生起自身地的染污。因此，有頂（最高禪定）的凈等至無間地可以生到六種等至，即自身的凈和染，以及下方的凈和無漏。從初禪無間地可以生到七種等至，從無所有處可以生到八種，從第二禪定可以生到九種，從識無邊處可以生到十種，其餘的可以生到十一種。從染等至可以生到自身的凈和染，並且生到緊接著的下一地的凈定。這是因為被自身地的煩惱所逼迫，對於下方的凈定也產生了尊重，所以才會有從染污生到緊接著的下方凈定的情況。如果對於染污和清凈能夠正確地瞭解，就有可能從染污轉而生到下方的清凈。如果不能正確地瞭解各種染污，又怎麼可能從染污生到清凈呢？這是因為先前的願力。指的是先前發願說：『寧願得到下方的清凈，也不需要上方的染污。』先前的願力會隨著相續而運轉。所以後來才能從染污生到下方的凈定。就像先前立下願望，然後去睡覺，到了預定的時間就能醒來一樣。無漏和染污必定不會相互產生。清凈可以相互產生，所以三有（欲界、色界、無色界）才會有區別。像這樣所說的清凈生染污，染污生染污，只是就處於禪定中的清凈和染污來說的。如果生起清凈，染污也會生起；如果生起染污，染污也會生起。
【English Translation】 English version: It is obtained due to birth and regression. This refers to obtaining the defilements of a lower realm when a being from a higher realm dies and is born in a lower realm, and obtaining the defilements of the current realm when one regresses from detachment in this realm. Which Samāpattis (states of meditative absorption) lead to which other Samāpattis? The verse says: 'Non-outflow (Anāsrava) next birth is wholesome, up and down to the third; pure next birth is also thus, also giving rise to self-ground defilement; defilement gives rise to self-pure and defilement, and also the next lower ground pure; death pure gives rise to all, defilement gives rise to self-lower defilement.' Treatise: After non-outflow Samāpatti, one can be born into wholesome states (including pure and non-outflow) of oneself, above, and below. The word 'wholesome' encompasses both pure and non-outflow. However, whether upwards or downwards, one can only reach the third level. Because the distance is too far, one cannot transcend and be born into the fourth level. Therefore, among the seven non-outflow Samāpattis, from the first Dhyāna (Jhāna, meditative state) one can immediately be born into six states, namely the pure and non-outflow of oneself, the second Dhyāna, and the third Dhyāna. From the Station of No-thingness (Ākiṃcanyāyatana) one can immediately be born into seven states, namely the six below oneself, and only the pure states of the upper realms. From the second Dhyāna one can immediately be born into eight states, namely the six above oneself, and the two below. From the Station of Infinite Consciousness (Vijñānānantyāyatana) one can immediately be born into nine states, namely the six below oneself, and the three above. From the third and fourth Dhyānas one can immediately be born into ten states, namely the eight above and below, and the two of oneself. The wisdom of kinds (Kla-zhi, a type of wisdom) can immediately give rise to the Formless Realm. The wisdom of Dharma (Fa-zhi, a type of wisdom) cannot, because it relies on and takes as its object the lower realms. The same is true for what arises from pure Samāpattis. But each also gives rise to the defilements of its own ground. Therefore, from the pure Samāpatti of the Peak of Existence (highest meditative state) one can immediately be born into six states, namely the pure and defiled of oneself, and the pure and non-outflow below. From the first Dhyāna one can immediately be born into seven states, from the Station of No-thingness eight, from the second Dhyāna nine, from the Station of Infinite Consciousness ten, and from the rest eleven. From defiled Samāpattis one can give rise to the pure and defiled of oneself, and also give rise to the pure state of the next lower ground. This is because, being oppressed by the afflictions of one's own ground, one also develops respect for the lower pure states, so there is the case of giving rise to the next lower pure state from defilement. If one can correctly understand defilement and purity, it is possible to transform from defilement and be born into the lower purity. If one cannot correctly understand the various defilements, how can one give rise to purity from defilement? This is because of previous vows. It refers to previously vowing: 'I would rather obtain the lower purity than need the upper defilement.' The power of previous vows will operate along with the continuum. Therefore, later one can give rise to the lower pure state from defilement. Just like making a vow beforehand and then going to sleep, one can awaken at the scheduled time. Non-outflow and defilement will certainly not arise from each other. Purity can arise from each other, so the three realms of existence (desire realm, form realm, formless realm) are different. What has been said about purity giving rise to defilement and defilement giving rise to defilement is only in terms of purity and defilement in meditation. If purity arises, defilement will also arise; if defilement arises, defilement will also arise.
不然。謂命終時從生得凈一一無間生一切染。若從生染一一無間能生自地一切下染。不生上者未離下故。所言從凈生無漏者。為一切種皆能生耶。不爾。云何。頌曰。
凈定有四種 謂即順退分 順住順勝進 順抉擇分攝 如次順煩惱 自上地無漏 互相望如次 生二三三一
論曰。諸凈等至總有四種。一順退分攝。二順住分攝。三順勝進分攝。四順抉擇分攝。地各有四。有頂唯三。由彼更無上地可趣故。彼地無有順勝進分攝。於此四中唯第四分能生無漏。所以者何。由此四種有如是相。順退分能順煩惱。順住分能順自地順勝進分能順上地。順抉擇分能順無漏。故諸無漏唯從此生。此四相望互相生者。初能生二。謂順退住。第二生三。除順抉擇。第三生三。除順退分。第四生一。謂自非余。如上所言凈及無漏皆能上下超至第三。行者如何修超等至。頌曰。
二類定順逆 均間次及超 至間超為成 三洲利無學
論曰。本善等至分為二類。一者有漏。二者無漏。往上名順。還下名逆。同類名均異類名間。相鄰名次。越一名超。謂觀行者修超定時。先於有漏八地等至順逆均次現前數習。次於無漏七地等至順逆均次現前數習。次於有漏無漏等至順逆間次現前數習。次於有漏順逆均
【現代漢語翻譯】 現代漢語譯本： 不是這樣的。所謂命終時從已獲得的清凈狀態，一一無間斷地產生一切染污。如果從已產生的染污狀態，一一無間斷地能產生自身所處層次的一切下等染污，不能產生更高層次的染污，因為還沒有脫離下等層次的束縛。所說的從清凈狀態產生無漏智慧，是說一切種類都能產生嗎？不是的。那是怎樣的呢？頌詞說：
『清凈禪定有四種，即是順退分（能導致退步的禪定），順住分（能保持現狀的禪定），順勝進（能提升的禪定），順抉擇分（能導向抉擇的禪定）所攝。 依次對應順煩惱，自上地無漏（從更高層次的無漏智慧而來），互相觀望依次，產生二、三、三、一。』
論述：各種清凈的等至（samāpatti，禪定）總共有四種。第一種是順退分所攝，第二種是順住分所攝，第三種是順勝進分所攝，第四種是順抉擇分所攝。每一層都有這四種，除了有頂天（Bhavāgra，三界最高的有頂天）只有三種，因為那裡沒有更高的層次可以追求。因此，有頂天沒有順勝進分所攝。在這四種禪定中，只有第四種能產生無漏智慧。為什麼呢？因為這四種禪定有這樣的特性：順退分能順應煩惱，順住分能順應自身所處的層次，順勝進分能順應更高的層次，順抉擇分能順應無漏智慧。所以，各種無漏智慧只能從順抉擇分產生。這四種禪定互相觀望而產生，第一種能產生兩種，即順退分和順住分。第二種能產生三種，除了順抉擇分。第三種能產生三種，除了順退分。第四種只能產生一種，即自身，不能產生其他的。如上所說，清凈狀態和無漏智慧都能上下超越，甚至達到第三層。修行者如何修習超越的等至呢？頌詞說：
『兩類禪定順逆行，均等、間隔、次第及超越。 達到間隔與超越，爲了成就，三洲（Tridvīpa，指欲界中的三大洲）利無學（Aśaikṣa，指已證阿羅漢果位，無需再修學的人）。』
論述：原本就有的善等至分為兩類：一類是有漏的，一類是無漏的。往上稱為順，返回稱為逆。同類稱為均等，不同類稱為間隔。相鄰稱為次第，越過一個稱為超越。意思是說，觀行者修習超越的禪定時，先在有漏的八地等至中，按照順、逆、均等、次第的順序多次練習。然後在無漏的七地等至中，按照順、逆、均等、次第的順序多次練習。然後在有漏和無漏的等至中，按照順、逆、間隔、次第的順序多次練習。然後在有漏的順、逆、均等...
【English Translation】 English version: It is not so. It is said that at the time of death, from the pure states attained in life, all defilements arise one after another without interruption. If, from the defiled states that have arisen, all lower defilements of one's own level can arise one after another without interruption, higher defilements cannot arise because one has not yet escaped the bonds of the lower levels. As for the statement that non-outflow wisdom arises from pure states, does this mean that all types can arise? No. How is it then? The verse says:
'Pure concentrations are of four kinds, namely, those pertaining to decline (leading to regression), those pertaining to stability (maintaining the status quo), those pertaining to progress (leading to advancement), and those pertaining to the discriminative (leading to discernment).' 'Corresponding in order to following afflictions, non-outflow from higher realms, observing each other in order, they produce two, three, three, one respectively.'
Treatise: There are four kinds of pure samāpattis (states of meditative absorption) in total. The first is that pertaining to decline, the second is that pertaining to stability, the third is that pertaining to progress, and the fourth is that pertaining to the discriminative. Each level has these four, except for Bhavāgra (the peak of existence, the highest realm in the Three Realms), which has only three, because there is no higher level to pursue there. Therefore, Bhavāgra does not have that pertaining to progress. Among these four concentrations, only the fourth can produce non-outflow wisdom. Why? Because these four concentrations have such characteristics: that pertaining to decline can accord with afflictions, that pertaining to stability can accord with one's own level, that pertaining to progress can accord with higher levels, and that pertaining to the discriminative can accord with non-outflow wisdom. Therefore, all non-outflow wisdom can only arise from that pertaining to the discriminative. These four concentrations arise by observing each other. The first can produce two, namely, that pertaining to decline and that pertaining to stability. The second can produce three, except for that pertaining to the discriminative. The third can produce three, except for that pertaining to decline. The fourth can only produce one, namely, itself, and cannot produce others. As mentioned above, pure states and non-outflow wisdom can both transcend up and down, even reaching the third level. How does a practitioner cultivate transcendent samāpattis? The verse says:
'Two kinds of concentrations proceed in forward and reverse order, equally, with intervals, successively, and transcendently.' 'Reaching intervals and transcendence, for the sake of accomplishment, benefits the non-learners (Aśaikṣa, those who have attained Arhatship and need no further learning) in the three continents (Tridvīpa, referring to the three continents in the desire realm).'
Treatise: Originally existing wholesome samāpattis are divided into two categories: one is with outflows, and the other is without outflows. Going upward is called forward, and returning downward is called reverse. Being of the same kind is called equal, and being of different kinds is called with intervals. Being adjacent is called successive, and skipping one is called transcendent. This means that when a practitioner cultivates transcendent concentration, they first practice repeatedly in the eight levels of concentration with outflows, in the order of forward, reverse, equal, and successive. Then, in the seven levels of concentration without outflows, they practice repeatedly in the order of forward, reverse, equal, and successive. Then, in the concentrations with and without outflows, they practice repeatedly in the order of forward, reverse, with intervals, and successive. Then, in the forward, reverse, equal...
超現前數習。次於無漏順逆均超現前數習。是名修習超加行滿。後於有漏無漏等至順逆間超名超定成。此中超者唯能超一。遠故無能超入第四。修超等至唯人三洲。不時解脫諸阿羅漢。定自在故。無煩惱故。時解脫者雖無煩惱定不自在。諸見至者雖定自在有餘煩惱。故皆不能修超等至。此諸等至依何身起。頌曰。
諸定依自下 非上無用故 唯生有頂聖 起下盡余惑
論曰。諸等至起依自下身。依上地身無容起下。上地起下無所用故。自有勝定故。下勢力劣故。已棄捨故。可厭毀故。總相雖然若委細說。聖生有頂必起無漏無所有處。為儘自地所餘煩惱。自無聖道欣樂起故。唯無所有最鄰近故。起彼現前盡余煩惱。此諸等至緣何境生。頌曰。
味定緣自系 凈無漏遍緣 根本善無色 不緣下有漏
論曰。味定但緣自地有漏。必無緣下。已離染故。亦不緣上。愛地別故。不緣無漏。應成善故。凈及無漏俱能遍緣自上下地有為無為。皆為境故。有差別者。無記無為非無漏境。根本地攝善無色定不緣下地諸有漏法。自上地法無不能緣。雖亦能緣下地無漏緣類智品道不緣法智品。亦不能緣下地法滅。無色近分亦緣下地。彼無間道必緣下故。味凈無漏三等至中。何等力能斷諸煩惱。頌曰。
【現代漢語翻譯】 現代漢語譯本 超越現前數習（指超過當前所能達到的禪定境界的修行）。其次，對於無漏定（指沒有煩惱的禪定）的順行和逆行，都能超越現前數習。這稱為修習超越加行圓滿。之後，對於有漏定（指還有煩惱的禪定）和無漏定等至（指禪定的狀態），在順行和逆行之間進行超越，稱為超越定成就。這裡所說的超越，只能超越一級。因為距離太遠，無法超越進入第四禪。修習超越等至的，只有人間的三個洲（指東勝身洲、南贍部洲、西牛貨洲）。不時解脫的阿羅漢（指證得阿羅漢果，可以隨時從煩惱中解脫的聖者），因為對禪定自在，而且沒有煩惱。而時解脫者（指需要一定時間才能從煩惱中解脫的阿羅漢），雖然沒有煩惱，但對禪定不自在。那些見至者（指通過見道而證悟的聖者），雖然對禪定自在，但還有剩餘的煩惱。所以他們都不能修習超越等至。這些等至依什麼身而生起呢？頌文說：
『諸定依自下，非上無用故，唯生有頂聖，起下盡余惑。』
論中說：各種等至的生起，依賴於自身或下方的身體。依賴於上方的身體，無法生起下方的等至，因為上方生起下方沒有用處。因為自身有更殊勝的禪定，下方的勢力弱，已經被捨棄，令人厭惡和毀壞。總的來說是這樣，如果詳細地說，生於有頂天的聖者，必定會生起無漏的無所有處定（指一種無漏的禪定），爲了斷儘自己那一地的剩餘煩惱。因為自己沒有聖道，所以欣樂生起。因為只有無所有處定最鄰近（有頂天），所以生起它來斷盡剩餘的煩惱。這些等至緣什麼境界而生起呢？頌文說：
『味定緣自系，凈無漏遍緣，根本善無色，不緣下有漏。』
論中說：味定（指有漏的禪定）只緣自己那一地的有漏法。一定不緣下方的，因為已經離開了對下方的染著。也不緣上方的，因為對上方的愛著不同。不緣無漏法，否則應該成為善法。凈定（指清凈的禪定）和無漏定都能普遍地緣自地、上方和下方的有為法和無為法，都作為境界。有差別的是，無記的無為法不是無漏定的境界。根本地所攝的善無色定（指色界和無色界的根本禪定）不緣下地的各種有漏法。自己上方地的法沒有不能緣的。雖然也能緣下地的無漏法，但緣的是類智品（指屬於類智的無漏智慧）的道，不緣法智品（指屬於法智的無漏智慧）。也不能緣下地的法滅。無色界的近分定（指無色界的近分定）也能緣下地，因為它的無間道（指斷除煩惱的智慧）必定緣下地。在味定、凈定、無漏定這三種等至中，哪一種力量能夠斷除各種煩惱呢？頌文說：
【English Translation】 English version Surpassing the practice of present numbers (referring to the practice of exceeding the current attainable state of Samadhi). Secondly, being able to surpass the practice of present numbers in both forward and reverse order for Anāsrava-samādhi (無漏定, referring to Samadhi without defilements). This is called the complete practice of surpassing application. Afterwards, surpassing between forward and reverse order in Saṃskṛta-samādhi (有漏定, referring to Samadhi with defilements) and Anāsrava-samādhi, etc., is called the accomplishment of surpassing Samadhi. Here, 'surpassing' can only surpass one level. Because the distance is too far, it is impossible to surpass and enter the Fourth Dhyana. Only beings in the three continents of the human realm (referring to Pūrvavideha, Jambudvīpa, and Aparagodānīya) practice surpassing Samadhi. Arhats (阿羅漢, enlightened beings who have attained Arhatship) who are liberated out of season, because they are at ease with Samadhi and have no defilements. Those who are liberated in season (referring to Arhats who need a certain time to be liberated from defilements), although they have no defilements, are not at ease with Samadhi. Those who have attained the vision (referring to saints who have attained enlightenment through the path of vision), although they are at ease with Samadhi, still have remaining defilements. Therefore, they cannot practice surpassing Samadhi. Upon what body do these Samadhis arise? The verse says:
'All Samadhis rely on the lower self, not the upper because it is useless. Only saints born in Akanistha (有頂天) arise below to exhaust remaining delusions.'
The treatise says: The arising of various Samadhis depends on one's own or lower body. Relying on the upper body, it is impossible to arise below, because it is useless for the upper to arise below. Because one has a more superior Samadhi, the power of the lower is weak, it has been abandoned, and it is disgusting and destructive. Generally speaking, it is like this, but if we speak in detail, saints born in Akanistha will definitely arise the Anāsrava Ākiṃcanyāyatana (無漏無所有處定, referring to a type of Anāsrava Samadhi), in order to exhaust the remaining defilements of their own realm. Because they do not have the holy path themselves, they are happy to arise. Because only Ākiṃcanyāyatana is closest (to Akanistha), they arise it to exhaust the remaining defilements. Upon what realm do these Samadhis arise? The verse says:
'Tasted Samadhi relies on its own system, pure and Anāsrava universally rely. Fundamental good formless, does not rely on lower defilements.'
The treatise says: Tasted Samadhi (味定, referring to Samadhi with defilements) only relies on the Saṃskṛta-dharmas (有漏法) of its own realm. It definitely does not rely on the lower, because it has already left the attachment to the lower. It also does not rely on the upper, because the attachment to the upper is different. It does not rely on Anāsrava-dharmas (無漏法), otherwise it should become a good dharma. Pure Samadhi (凈定, referring to pure Samadhi) and Anāsrava-samādhi can universally rely on the Saṃskṛta and Asaṃskṛta-dharmas (有為法和無為法) of their own, upper, and lower realms, all as realms. The difference is that the indeterminate Asaṃskṛta-dharmas are not the realm of Anāsrava-samādhi. The good formless Samadhi (善無色定, referring to the fundamental Samadhi of the Form and Formless realms) contained in the fundamental realm does not rely on the various Saṃskṛta-dharmas of the lower realms. There is no dharma of its own upper realm that it cannot rely on. Although it can also rely on the Anāsrava-dharmas of the lower realms, it relies on the path of Anvaya-jñāna (類智品, referring to Anāsrava wisdom belonging to Anvaya-jñāna), not Dharma-jñāna (法智品, referring to Anāsrava wisdom belonging to Dharma-jñāna). It also cannot rely on the cessation of dharma in the lower realms. The proximate Samadhi of the Formless realm (無色界近分定) can also rely on the lower realms, because its immediate path (無間道, referring to the wisdom that cuts off defilements) must rely on the lower realms. Among the three Samadhis of Tasted, Pure, and Anāsrava, which power can cut off various defilements? The verse says:
無漏能斷惑 及諸凈近分
論曰。諸無漏定皆能斷惑。本凈尚無能。況諸染能斷。不能斷下。已離染故。不能斷自自所縛故。不能斷上。以勝己故。若凈近分亦能斷惑。以皆能斷次下地故。中間攝凈亦不能斷。近分有幾。何受相應。于味等三為皆具不。頌曰。
近分八舍凈 初亦聖惑三
論曰。諸近分定亦有八種。與八根本為入門故。一切唯一舍受相應。作功用轉故。未離下怖故。此八近分皆凈定攝。唯初近分亦通無漏。皆無有味。離染道故。雖近分心有結生染而遮定染故作是說。有說。未至定亦有味相應。未起根本。亦貪此故。由此未至具有三種。中間靜慮與諸近分。為無別義為亦有殊。義亦有殊。謂諸近分為離下染是入初因。中定不然。復有別義頌曰。
中靜慮無尋 具三唯舍受
論曰。初本近分尋伺相應。上七定中皆無尋伺。唯中靜慮有伺無尋。故彼勝初未及第二。依此義故立中間名。由此上無中間靜慮。一地升降無如此故。此定具有味等三種。以有勝德可愛味故。同諸近分唯舍相應。非喜相應功用轉故。由此說是苦通行攝。此定能招大梵處果。多修習者為大梵故。已說等至。云何等持。經說等持總有三種。一有尋有伺。二無尋唯伺。三無尋無伺。其相云何。頌曰。
初
【現代漢語翻譯】 現代漢語譯本 無漏定能斷除煩惱，以及各種清凈的近分定。
論曰：所有無漏的禪定都能斷除煩惱。本來的清凈定尚且沒有這種能力，更何況是各種染污的定呢？不能斷除下地的煩惱，是因為已經離開了下地的染污的緣故；不能斷除自身所束縛的煩惱，是因為自身被自身所束縛的緣故；不能斷除上地的煩惱，是因為上地比自身更殊勝的緣故。如果清凈的近分定也能斷除煩惱，是因為它們都能斷除緊接著的下地的煩惱的緣故。中間禪定所攝的清凈定也不能斷除煩惱。
近分定有幾種？與什麼感受相應？對於欲界的三種（味、觸、法）是否都具備？頌曰：
近分定有八種，是舍受清凈的。最初的近分定也通於聖道，能斷除三種煩惱。
論曰：各種近分定也有八種，因為它們是進入八種根本定的入門的緣故。一切近分定都唯一與舍受相應，因為它們是作功用而轉起的緣故，也因為還沒有離開下地的怖畏的緣故。這八種近分定都是清凈定所攝。只有最初的近分定也通於無漏。所有的近分定都沒有味，因為它們是離染道的緣故。雖然近分定的心也有結生染，但是遮止了定的染污，所以這樣說。有人說，未至定也有與味相應的，因為還沒有生起根本定，也貪著於此的緣故。由此，未至定具有三種（味、觸、法）。
中間靜慮與各種近分定，是沒有區別，還是也有不同？義理上也有不同。各種近分定是爲了離開下地的染污，是進入初禪的因，中間定不是這樣。還有其他的區別，頌曰：
中間靜慮沒有尋，具備三種（味、觸、法），唯一與舍受相應。
論曰：初禪的根本定和近分定與尋伺相應，上面的七種禪定中都沒有尋伺。只有中間靜慮有伺無尋，所以它勝過初禪，但不及第二禪。依據這個義理，才立為中間的名稱。由此，上面沒有中間靜慮，因為一個地沒有這樣升降的緣故。這種定具有味等三種（味、觸、法），因為它有殊勝的功德，是可愛的味的緣故。與各種近分定一樣，唯一與舍受相應，不是與喜受相應，因為是作功用而轉起的緣故。由此，說它是苦通行所攝。這種定能招感大梵天的果報，多修習的人是爲了成為大梵天。已經說了等至，什麼是等持？經中說等持總共有三種：一、有尋有伺；二、無尋唯伺；三、無尋無伺。它們的相狀是什麼？頌曰：
初禪
【English Translation】 English version 'Anāsrava-dhyāna (無漏定, non-outflow meditation) can sever afflictions, and also all pure near-access (凈近分, pariśuddha-upacāra) meditations.'
Commentary: All non-outflow meditations can sever afflictions. Even the fundamentally pure (本凈, prakṛti-pariśuddha) cannot, how much less can the defiled (染, saṃkliṣṭa)? They cannot sever the lower (地, bhūmi) [afflictions] because they have already departed from the defilements of the lower [realms]. They cannot sever their own [afflictions] because they are bound by themselves. They cannot sever the higher [afflictions] because the higher [realms] are superior to themselves. If pure near-access meditations can also sever afflictions, it is because they can all sever the immediately lower ground.
How many near-access meditations are there? With what feeling (受, vedanā) are they associated? Do they all possess the three [aspects] of taste (味, rasa), etc.?
Verse: 'There are eight near-access [meditations], pure with equanimity (舍, upekṣā). The first also communicates with the noble (聖, ārya), and [severs] three [types of] afflictions.'
Commentary: There are also eight kinds of near-access meditations, because they are the entrance to the eight fundamental meditations. All are uniquely associated with the feeling of equanimity, because they arise through effort and because they have not yet departed from the fear of the lower [realms]. These eight near-access meditations are all included within pure meditations. Only the first near-access meditation also communicates with the non-outflow. All near-access meditations are without taste, because they are paths of detachment. Although the mind of near-access meditation also has rebirth defilement, it prevents the defilement of meditation, hence this is said. Some say that the anāgamya-dhyāna (未至定, unfixed meditation) is also associated with taste, because it has not yet arisen in the fundamental meditation and is also attached to this. Therefore, the anāgamya-dhyāna possesses three [aspects].
Is there no difference between the intermediate dhyāna (中間靜慮, dhyānāntara) and the various near-access meditations, or are there also differences? There are also differences in meaning. The various near-access meditations are for departing from the defilements of the lower [realms] and are the cause of entering the first dhyāna, but the intermediate dhyāna is not like this. There are also other differences.
Verse: 'The intermediate dhyāna is without investigation (尋, vitarka), possesses three [aspects], and is uniquely associated with the feeling of equanimity.'
Commentary: The fundamental meditation and near-access meditation of the first dhyāna are associated with applied and sustained thought. In the upper seven meditations, there is no applied or sustained thought. Only the intermediate dhyāna has sustained thought but no applied thought, so it surpasses the first dhyāna but does not reach the second dhyāna. Based on this meaning, the name 'intermediate' is established. Therefore, there is no intermediate dhyāna above, because there is no such ascent and descent in one ground. This meditation possesses the three [aspects] of taste, etc., because it has superior virtues and is a lovely taste. Like the various near-access meditations, it is uniquely associated with the feeling of equanimity, not with the feeling of joy, because it arises through effort. Therefore, it is said to be included within the painful path. This meditation can attract the fruit of the Great Brahma heaven, and those who cultivate it much are for the sake of becoming Great Brahma.
Having spoken of samāpatti (等至, attainment), what is samādhi (等持, concentration)? The sūtra says that there are three kinds of samādhi in total: first, with applied and sustained thought; second, without applied thought but only with sustained thought; third, without applied or sustained thought. What are their characteristics?
Verse: 'The first [dhyāna]'
下有尋伺 中唯伺上無
論曰。有尋有伺三摩地者。謂與尋伺相應等持。此初靜慮及未至攝。無尋唯伺三摩地者。謂唯與伺相應等持。此即靜慮中間地攝。無尋無伺三摩地者。謂非尋伺相應等持。此從第二靜慮近分乃至非想非非想攝。契經復說三種等持。一空二無愿三無相。其相云何。頌曰。
空謂空非我 無相謂滅四 無愿謂餘十 諦行相相應 此通凈無漏 無漏三脫門
論曰。空三摩地。謂空非我二種行相相應等持。無相三摩地。謂緣滅諦四種行相相應等持。涅槃離十相。故名無相。緣彼三摩地得無相名。十相者何。謂色等五男女二種三有為相。無愿三摩地。謂緣余諦十種行相相應等持。非常苦因可厭患故道如船筏。必應舍故。能緣彼定得無愿名。皆為超過現所對故。空非我相非所厭舍。以與涅槃相相似故。此三各二種。謂凈及無漏。世出世間等持別故。世間攝者通十一地。出世攝者唯通九地。于中無漏者名三解脫門。能與涅槃為入門故。契經復說三重等持。一空空。二無愿無愿。三無相無相。其相云何。頌曰。
重二緣無學 取空非常相 後緣無相定 非擇滅為靜 有漏人不時 離上七近分
論曰。此三等持緣前空等取空等相故立空空等名。空空等持緣前無
【現代漢語翻譯】 現代漢語譯本 下有尋伺，中唯伺上無
論曰：有尋有伺三摩地（Vitarka-Vichara Samadhi，有尋有伺的禪定）者，謂與尋（Vitarka，粗略的思考）伺（Vichara，精細的考察）相應的等持（Samadhi，禪定）。此指初禪（初靜慮）及其未至定（臨近初禪的禪定）。無尋唯伺三摩地者，謂唯與伺相應的等持。此即靜慮中間地所攝。無尋無伺三摩地者，謂非尋伺相應的等持。此從第二禪（第二靜慮）近分定乃至非想非非想處定（既非有想也非無想的禪定）所攝。契經又說三種等持：一、空（Sunyata）；二、無愿（Apranihita）；三、無相（Animitta）。其相如何？頌曰：
空謂空非我，無相謂滅四，無愿謂餘十，諦行相相應，此通凈無漏，無漏三脫門。
論曰：空三摩地，謂空（Sunyata，空性）與非我（Anatta，無我）二種行相相應的等持。無相三摩地，謂緣滅諦（Nirodha Satya，寂滅的真理）四種行相相應的等持。涅槃（Nirvana，寂滅）離十相，故名無相。緣彼三摩地得無相名。十相者何？謂色等五（指色、聲、香、味、觸五種感官對像），男女二種，三有為相（指生、老、病三種有為法的現象）。無愿三摩地，謂緣余諦（苦、集、道諦）十種行相相應的等持。非常、苦、因、可厭患故，道如船筏，必應舍故。能緣彼定得無愿名。皆為超過現所對故。空非我相非所厭舍，以與涅槃相相似故。此三各二種，謂凈（有漏）及無漏（無漏）。世間（有漏）出世間（無漏）等持別故。世間攝者通十一地。出世攝者唯通九地。于中無漏者名三解脫門（三解脫門），能與涅槃為入門故。契經復說三重等持：一、空空；二、無愿無愿；三、無相無相。其相云何？頌曰：
重二緣無學，取空非常相，後緣無相定，非擇滅為靜，有漏人不時，離上七近分。
論曰：此三等持緣前空等取空等相故立空空等名。空空等持緣前無
【English Translation】 English version Below, there is both Vitarka and Vichara; in the middle, there is only Vichara; above, there is neither.
Treatise says: 'Samadhi with Vitarka and Vichara' refers to the Samadhi that is associated with Vitarka (gross thought) and Vichara (subtle discernment). This is included in the first Dhyana (first meditative absorption) and the preliminary stage (approaching the first Dhyana). 'Samadhi without Vitarka but with Vichara only' refers to the Samadhi that is only associated with Vichara. This is included in the intermediate stage of Dhyana. 'Samadhi without Vitarka and Vichara' refers to the Samadhi that is not associated with Vitarka and Vichara. This is included from the proximate concentration of the second Dhyana up to the state of Neither Perception nor Non-Perception (neither perception nor non-perception). The Sutras also speak of three kinds of Samadhi: one, emptiness (Sunyata); two, desirelessness (Apranihita); three, signlessness (Animitta). What are their characteristics? The verse says:
'Emptiness means emptiness and non-self; signlessness means the four aspects of cessation; desirelessness means the remaining ten, corresponding to the aspects of the Truths; these are common to both pure and undefiled; the undefiled are the three doors to liberation.'
Treatise says: 'Emptiness Samadhi' refers to the Samadhi that corresponds to the two aspects of emptiness (Sunyata) and non-self (Anatta). 'Signlessness Samadhi' refers to the Samadhi that corresponds to the four aspects of the Truth of Cessation (Nirodha Satya). Nirvana (Nirvana) is free from ten signs, hence it is called signless. The Samadhi that focuses on that is named signless. What are the ten signs? They are the five sense objects (rupa, sabda, gandha, rasa, sparsa), the two genders (male and female), and the three characteristics of conditioned existence (birth, aging, and death). 'Desirelessness Samadhi' refers to the Samadhi that corresponds to the ten aspects of the remaining Truths (suffering, origin, path). Because of impermanence, suffering, cause, and being repulsive, the path is like a raft, which must be abandoned. The Samadhi that focuses on that is named desirelessness. All are for transcending what is currently faced. The aspects of emptiness and non-self are not to be rejected, because they are similar to the characteristics of Nirvana. Each of these three has two kinds: pure (with outflows) and undefiled (without outflows), because the Samadhi of the mundane (with outflows) and supramundane (without outflows) are different. Those included in the mundane encompass eleven realms. Those included in the supramundane encompass only nine realms. Among these, the undefiled are called the three doors to liberation (three doors to liberation), because they can serve as the entrance to Nirvana. The Sutras also speak of three layers of Samadhi: one, emptiness of emptiness; two, desirelessness of desirelessness; three, signlessness of signlessness. What are their characteristics? The verse says:
'The doubled two are conditioned by the Arhat, taking the aspects of emptiness and impermanence; the latter is conditioned by signless Samadhi, with Nirodha as tranquility; those with outflows, not at the right time, are apart from the seven proximate concentrations above.'
Treatise says: These three Samadhis are named emptiness of emptiness, etc., because they are conditioned by the previous emptiness, etc., taking the aspects of emptiness, etc. Emptiness of emptiness Samadhi is conditioned by the previous emptiness.
學空三摩地取彼空相。空相順厭勝非我故。無愿無愿緣前無學無愿等持取非常相。不取苦因等非無漏相故不取道等為厭舍故。無相無相即緣無學無相三摩地非擇滅為境。以無漏法無擇滅故。但取靜相非滅妙離。濫非常滅故。是無記性故。非離系果故。此三等持唯是有漏。厭聖道故。無漏不然。唯三洲人不時解脫能起如是重三摩地。依十一地。除七近分。謂欲未至八本中間。契經復說四修等持。一為住現法樂。二為得勝知見。三為得分別慧。四為諸漏永盡修三摩地。其相云何。頌曰。
為得現法樂 修諸善靜慮 為得勝知見 修凈天眼通 為得分別慧 修諸加行善 為得諸漏盡 脩金剛喻定
論曰。如契經說。有修等持若習若修若多所作得現樂住。乃至廣說。善言通攝凈及無漏。修諸善靜慮得住現法樂。而經但說初靜慮者。舉初顯后。理實通余。不言為住后法樂者。以後法樂非定住故。謂或退墮或上受生或般涅槃便不住故。若依諸定修天眼通。便能獲得殊勝知見。若修三界諸加行善及無漏善得分別慧。若脩金剛喻定便得諸漏永盡。理實修此通依諸地而契經但說第四靜慮者。傳說。世尊依自說故。
說一切有部俱舍論卷第二十八 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
【現代漢語翻譯】 現代漢語譯本 修習空三摩地（Śūnyatā-samādhi，空性禪定）時，選取空相（Śūnyatā-nimitta，空性的表相）作為所緣。因為空相符合厭離、殊勝、非我的特性。修習無愿三摩地（Apranihita-samādhi，無愿禪定）時，對於前一無學位的無愿等持，選取非常相（Anitya-nimitta，無常的表相）作為所緣。不選取苦因等，因為它不是無漏的相；不選取道等，因為要厭離捨棄。修習無相三摩地（Animitta-samādhi，無相禪定）時，無相即是緣于無學位的無相三摩地，以非擇滅（Apratisaṃkhyā-nirodha，非擇滅）為境界。因為無漏法沒有非擇滅。但選取寂靜的相，不是滅盡、殊妙、遠離的相，容易和非常滅混淆。這是無記性的，不是離系果。這三種等持唯有是有漏的，因為厭離聖道。無漏的不是這樣。只有三洲的人，不時解脫者，能夠生起這樣的三重三摩地。依據十一地，除了七個近分定。即欲界未至定、八個根本定、中間定。《契經》又說了四種修習三摩地的方法：一是為住在現世的快樂，二是為獲得殊勝的知見，三是為獲得分別慧，四是為諸漏永遠斷盡而修習三摩地。它們的相是什麼樣的呢？頌說：
『為得現法樂，修諸善靜慮； 為得勝知見，修凈天眼通； 為得分別慧，修諸加行善； 為得諸漏盡，脩金剛喻定。』
論說：如《契經》所說，有修習等持，如果習、修、多所作，就能得到現世的快樂。乃至廣說。『善』字通攝清凈和無漏。修習各種善的靜慮，就能得到住在現世的快樂。而經中只說了初靜慮，這是舉初顯后，實際上也通於其他的靜慮。不說為住在後世的快樂，是因為後世的快樂不是能決定的。因為或者退墮，或者上生，或者般涅槃，就不能住于其中了。如果依靠各種禪定修習天眼通（Divyacakṣus-abhiñjñā，天眼通），就能獲得殊勝的知見。如果修習三界各種加行善和無漏善，就能得到分別慧。如果修習金剛喻定（Vajropama-samādhi，金剛喻定），就能得到諸漏永遠斷盡。實際上修習此通是依據各種地的，而《契經》只說了第四靜慮，傳說，世尊是依據自己所說的緣故。
《說一切有部俱舍論》卷第二十八 大正藏第 29 冊 No. 1558 《阿毗達磨俱舍論》
【English Translation】 English version Practicing the Śūnyatā-samādhi (emptiness concentration), one takes the Śūnyatā-nimitta (sign of emptiness) as the object. Because the sign of emptiness accords with the characteristics of revulsion, superiority, and non-self. Practicing the Apranihita-samādhi (wishlessness concentration), for the previous Arhat's wishlessness concentration, one takes the Anitya-nimitta (sign of impermanence) as the object. One does not take the causes of suffering, etc., because it is not a non-outflow sign; one does not take the path, etc., because one wants to abandon them. Practicing the Animitta-samādhi (signlessness concentration), signlessness is based on the Arhat's signlessness concentration, taking Apratisaṃkhyā-nirodha (cessation through non-calculation) as the realm. Because non-outflow dharmas do not have cessation through non-calculation. One only takes the sign of tranquility, not the sign of cessation, exquisiteness, and detachment, easily confusing it with the cessation of impermanence. This is of an indeterminate nature, not a result of detachment. These three concentrations are only with outflows, because they are averse to the holy path. Non-outflow is not like this. Only people in the three continents, those who are liberated out of season, can generate such a triple concentration. Based on the eleven grounds, except for the seven near-attainment concentrations. Namely, the desire realm's near-attainment concentration, the eight fundamental concentrations, and the intermediate concentration. The Sutra also speaks of four types of concentration practice: one is to abide in present happiness, two is to obtain superior knowledge and vision, three is to obtain discriminating wisdom, and four is to practice concentration for the eternal exhaustion of all outflows. What are their characteristics? The verse says:
『To obtain present happiness, cultivate various wholesome meditative absorptions; To obtain superior knowledge and vision, cultivate pure divine eye penetration; To obtain discriminating wisdom, cultivate various preparatory wholesome deeds; To obtain the exhaustion of all outflows, cultivate the Vajropama-samādhi (diamond-like concentration).』
The treatise says: As the Sutra says, there is the practice of concentration, if one practices, cultivates, and engages in it extensively, one can obtain abiding in present happiness. And so on. The word 'wholesome' encompasses both pure and non-outflow. Cultivating various wholesome meditative absorptions can obtain abiding in present happiness. And the Sutra only speaks of the first meditative absorption, this is to illustrate the later ones by mentioning the first, in reality, it also applies to the others. It does not say to abide in the happiness of later lives, because the happiness of later lives is not fixed. Because one may regress, or be reborn in higher realms, or attain Parinirvana, and thus not abide in it. If one cultivates the Divyacakṣus-abhiñjñā (divine eye penetration) based on various concentrations, one can obtain superior knowledge and vision. If one cultivates various preparatory wholesome deeds of the three realms and non-outflow wholesome deeds, one can obtain discriminating wisdom. If one cultivates the Vajropama-samādhi (diamond-like concentration), one can obtain the eternal exhaustion of all outflows. In reality, the cultivation of this penetration is based on various grounds, but the Sutra only speaks of the fourth meditative absorption, it is said that the World-Honored One spoke based on his own experience.
Abhidharma-kośa-bhāṣya by the Sarvāstivāda school, Volume 28 Taisho Tripitaka Volume 29, No. 1558, Abhidharma-kośa-bhāṣya
阿毗達磨俱舍論卷第二十九
尊者世親造
三藏法師玄奘奉 詔譯分別定品第八之二
如是已說所依止定。當辯依定所起功德。諸功德中先辯無量。頌曰。
無量有四種 對治瞋等故 慈悲無瞋性 喜喜舍無貪 此行相如次 與樂及拔苦 欣慰有情等 緣欲界有情 喜初二靜慮 餘六或五十 不能斷諸惑 人起定成三
論曰。無量有四。一慈二悲三喜四舍。言無量者。無量有情為所緣故。引無量福故。感無量果故。此何緣故唯有四種。對治四種多行障故。何謂四障。謂諸瞋害不欣慰欲貪瞋。治此如次建立慈等。不凈與舍俱治欲貪。斯有何別。毗婆沙說。欲貪有二。一色二淫。不凈與舍如次能治。理實不凈能治淫貪。余親友貪舍能對治。四中初二體是無瞋。理實應言悲是不害。喜則喜受。舍即無貪。若並眷屬五蘊為體。若舍無貪性如何能治瞋。此所治瞋貪所引故。理實應用二法為體。此四無量行相別者。云何當令諸有情類得如是樂。如是思惟入慈等至。云何當令諸有情類離如是苦。如是思愴入悲等至。諸有情類得樂離苦豈不快哉。如是思惟入喜等至。諸有情類平等平等無有親怨。如是思惟入舍等至。此四無量不能令他實得樂等。寧非顛倒。愿欲令彼得樂
【現代漢語翻譯】 現代漢語譯本 阿毗達磨俱舍論卷第二十九
尊者世親造
三藏法師玄奘奉 詔譯分別定品第八之二
如是已說所依止定。當辯依定所起功德。諸功德中先辯無量。頌曰。
無量有四種 對治瞋等故 慈悲無瞋性 喜喜舍無貪 此行相如次 與樂及拔苦 欣慰有情等 緣欲界有情 喜初二靜慮 餘六或五十 不能斷諸惑 人起定成三
論曰。無量有四。一慈（Maitrī）二悲（Karuṇā）三喜（Muditā）四舍（Upekṣā）。言無量者。無量有情為所緣故。引無量福故。感無量果故。此何緣故唯有四種。對治四種多行障故。何謂四障。謂諸瞋害不欣慰欲貪瞋。治此如次建立慈等。不凈與舍俱治欲貪。斯有何別。毗婆沙說。欲貪有二。一色二淫。不凈與舍如次能治。理實不凈能治淫貪。余親友貪舍能對治。四中初二體是無瞋。理實應言悲是不害。喜則喜受。舍即無貪。若並眷屬五蘊為體。若舍無貪性如何能治瞋。此所治瞋貪所引故。理實應用二法為體。此四無量行相別者。云何當令諸有情類得如是樂。如是思惟入慈等至。云何當令諸有情類離如是苦。如是思愴入悲等至。諸有情類得樂離苦豈不快哉。如是思惟入喜等至。諸有情類平等平等無有親怨。如是思惟入舍等至。此四無量不能令他實得樂等。寧非顛倒。愿欲令彼得樂
【English Translation】 English version Abhidharma-kośa-śāstra Volume 29
Composed by Venerable Vasubandhu (Śāntarakṣita)
Translated by Tripiṭaka Master Xuanzang (玄奘) under Imperial Edict Chapter 8: Discrimination of Dhyāna (定品), Part 2
Having thus explained the Dhyāna (定) on which one relies, we shall now discuss the merits arising from reliance on Dhyāna (定). Among all merits, we shall first discuss the Immeasurables (無量). The verse says:
The Immeasurables are of four kinds, Because they counteract hatred (瞋) and the like. Loving-kindness (慈) and compassion (悲) are of the nature of non-hatred (無瞋); Joy (喜) is joy (喜), and equanimity (舍) is non-greed (無貪). Their modes of operation, in sequence, Are to give happiness and to remove suffering, To rejoice in sentient beings, etc., Having sentient beings of the Desire Realm (欲界) as their object. Joy (喜) is in the first two Dhyānas (靜慮); The remaining six, or fifty. They cannot sever the afflictions (諸惑); When a person arises, the Samādhi (定) becomes threefold.
The treatise says: The Immeasurables are four: first, Loving-kindness (慈, Maitrī); second, Compassion (悲, Karuṇā); third, Joy (喜, Muditā); fourth, Equanimity (舍, Upekṣā). The term 'Immeasurable' (無量) means that they have immeasurable sentient beings as their object, bring about immeasurable merit, and produce immeasurable results. Why are there only these four? Because they counteract the four kinds of frequently occurring obstacles. What are the four obstacles? They are hatred (瞋), harm, lack of joy, and desire-greed-hatred (欲貪瞋). To counteract these, Loving-kindness (慈) and the others are established in sequence. Impurity (不凈) and Equanimity (舍) both counteract desire-greed (欲貪). What is the difference between them? The Vibhāṣā (毗婆沙) says that desire-greed (欲貪) is of two kinds: first, attachment to form (色); second, lust (淫). Impurity (不凈) and Equanimity (舍) can counteract these in sequence. In reality, Impurity (不凈) can counteract lust (淫), and Equanimity (舍) can counteract greed towards relatives and friends. Among the four, the first two are of the nature of non-hatred (無瞋). In reality, it should be said that Compassion (悲) is non-harming. Joy (喜) is joyful feeling, and Equanimity (舍) is non-greed (無貪). If combined with retinue, they are of the nature of the five aggregates. If Equanimity (舍) is of the nature of non-greed (無貪), how can it counteract hatred (瞋)? The hatred (瞋) that it counteracts is induced by greed (貪). In reality, two Dharmas (法) should be used as their nature. What are the differences in the modes of operation of these four Immeasurables? 'How can I cause all sentient beings to obtain such happiness?' Thinking thus, one enters the Samāpatti (等至) of Loving-kindness (慈). 'How can I cause all sentient beings to be separated from such suffering?' Thinking thus with sorrow, one enters the Samāpatti (等至) of Compassion (悲). 'Wouldn't it be wonderful if sentient beings obtained happiness and were separated from suffering?' Thinking thus, one enters the Samāpatti (等至) of Joy (喜). 'All sentient beings are equal, equal, without any relatives or enemies.' Thinking thus, one enters the Samāpatti (等至) of Equanimity (舍). These four Immeasurables cannot actually cause others to obtain happiness, etc. Isn't this a delusion? Wishing to cause them to obtain happiness...
等故。或阿世耶無顛倒故。與勝解想相應起故。設是顛倒復有何失。若應非善理則不然。此與善根相應起故。若應引惡理亦不然。由此力能治瞋等故。此緣欲界一切有情。能治緣彼瞋等障故。然契經說修習慈等思惟一方一切世界。此經舉器以顯器中。第三但依初二靜慮。喜受攝故。余定地無。所餘三種通依六地。謂四靜慮未至中間。或有欲令唯依五地。謂除未至。是容豫德。已離欲者方能起故。或有欲令此四無量隨其所應通依十地。謂欲四本近分中間。此意欲令定不定地根本加行皆無量攝前雖說此能治四障而不能令諸惑得斷。有漏根本靜慮攝故。勝解作意相應起故。遍緣一切有情境故。此加行位制伏瞋等。或此能令已斷更遠故。前說此能治四障。謂欲未至亦有慈等。似所修成根本無量。由此制伏瞋等障已引斷道生能斷諸惑。諸惑斷已離染位中。方得根本四種無量。於此后位雖遇強緣而非瞋等之所蔽伏。初習業位云何修慈。謂先思惟自所受樂。或聞說佛菩薩聲聞及獨覺等所受快樂。便作是念。愿諸有情一切等受如是快樂。若彼本來煩惱增盛不能如是平等運心應于有情分為三品。所謂親友處中怨仇。親復分三。謂上中下。中品唯一。怨亦分三謂下中上。總成七品。分品別已。先於上親發起真誠與樂勝解。此愿成已。于中下
親亦漸次修如是勝解。于親三品得平等已。次於中品下中上怨亦漸次修如是勝解。由數習力能于上怨起與樂愿與上親等。修此勝解既得無退。次於所緣漸修令廣。謂漸運想思惟一邑一國一方一切世界。與樂行相無不遍滿。是為修習慈無量成。若於有情樂求德者能修慈定令速疾成。非於有情樂求失者。以斷善者有德可錄。麟喻獨覺有失可取。先福罪果現可見故。修悲喜法準此應知。謂觀有情沒眾苦海。便愿令彼皆得解脫。及想有情得樂離苦。便深欣慰實為樂哉。修舍最初從處中起漸次乃至能于上親起平等心與處中等。此四無量人起非余。隨得一時必成三種。生第三定等唯不成喜故。已辯無量。次辯解脫。頌曰。
解脫有八種 前三無貪性 二二一一定 四無色定善 滅受想解脫 微微無間生 由自地凈心 及下無漏出 三境欲可見 四境類品道 自上苦集滅 非擇滅虛空
論曰。解脫有八。一內有色想觀外色解脫。二內無色想觀外色解脫。三凈解脫身作證具足住。四無色定為次四解脫。滅受想定為第八解脫。八中前三無貪為性。近治貪故。然契經中說想觀者。想觀增故。三中初二不凈相轉。作青瘀等諸行相故。第三解脫清凈相轉。作凈光鮮行相轉故。三並助伴皆五蘊性。初二解脫一一
【現代漢語翻譯】 現代漢語譯本： 親近之人也應逐漸修習這種殊勝的理解。對於親近之人分為上、中、下三品，在對這三品親近之人獲得平等心之後，接下來對於中品、下品、中品、上品怨敵，也逐漸修習這種殊勝的理解。通過反覆修習的力量，能夠對上品的怨敵生起給予快樂的願望，如同對待上品的親人一樣。修習這種殊勝的理解，一旦獲得就不會退失。然後對於所緣境，逐漸修習使其廣大。也就是逐漸運用想像，思惟一個村邑、一個國家、一個地區、一切世界，給予快樂的行為相貌無不遍滿。這就是修習慈無量心成就。如果對於有情眾生，樂於尋求他們的功德，就能修習慈定使其迅速成就；而不是對於有情眾生，樂於尋求他們的過失。因為斷絕善根的人也有功德可以記錄，如同麟喻獨覺（Pratyekabuddha，不依師友教導，獨自悟道的聖者）也有過失可以選取。先前的福報和罪惡的果報，現在就可以看見的緣故。修習悲無量心和喜無量心的方法，參照這個道理應當知道。也就是觀察有情眾生沉沒在眾多的痛苦之海中，就願望令他們都能夠得到解脫；以及想像有情眾生得到快樂遠離痛苦，就深深地欣慰，實在是快樂啊！修習舍無量心，最初從對待不親不疏的人開始，逐漸乃至能夠對上品的親人，生起平等心如同對待不親不疏的人一樣。這四種無量心是人才能生起，其他眾生不能。隨之得到一種，必定成就三種。生到第三禪定等，唯獨不能成就喜無量心。以上已經辨析了無量心。接下來辨析解脫。頌文說： 『解脫有八種，前三無貪性，二二一一定，四無色定善，滅受想解脫，微微無間生，由自地凈心，及下無漏出，三境欲可見，四境類品道，自上苦集滅，非擇滅虛空。』 論述說：解脫有八種。第一種是內有色想，觀外色解脫。第二種是內無色想，觀外色解脫。第三種是凈解脫，以身作證具足安住。第四到第七種是以無色定為基礎的四種解脫。第八種是滅受想定為基礎的解脫。八種解脫中，前三種以無貪為自性，因為能夠近似地對治貪慾。然而契經中說『想觀』，是因為想和觀的作用增強的緣故。三種解脫中，最初兩種是不凈相的轉變，作青瘀等各種行為相貌的緣故。第三種解脫是清凈相的轉變，作凈光鮮明的行為相貌轉變的緣故。三種解脫以及助伴都是五蘊的自性。最初兩種解脫一一
【English Translation】 English version: One should also gradually cultivate such excellent understanding towards relatives. Having attained equality towards the three grades of relatives (superior, middling, and inferior), one should then gradually cultivate such excellent understanding towards the middling, inferior, middling, and superior enemies. Through the power of repeated practice, one can generate the wish to give happiness to the superior enemy, just like to the superior relative. Once this excellent understanding is attained without regression, one should then gradually expand the scope of the object of focus. That is, one should gradually use imagination to contemplate a village, a country, a region, and all the worlds, with the aspect of giving happiness pervading everywhere. This is the accomplishment of cultivating immeasurable loving-kindness. If one delights in seeking the virtues of sentient beings, one can cultivate loving-kindness meditation to achieve it quickly; not if one delights in seeking their faults. Because even those who have severed their roots of goodness have virtues that can be recorded, just as a Pratyekabuddha (one who attains enlightenment independently, without a teacher) has faults that can be picked out. The results of past blessings and sins are visible in the present. The methods for cultivating immeasurable compassion and joy should be understood in accordance with this principle. That is, observing sentient beings submerged in the ocean of suffering, one wishes that they may all be liberated; and imagining sentient beings attaining happiness and being free from suffering, one feels deep joy and delight. Cultivating equanimity initially starts from neutral individuals, gradually progressing until one can generate an equal mind towards the superior relative, just like towards the neutral individual. These four immeasurables can only be generated by humans, not by other beings. Upon attaining one, one will certainly accomplish three. Reaching the third dhyana (meditative absorption) and so on, one cannot accomplish immeasurable joy. The above has discussed the immeasurables. Next, the liberations are discussed. The verse says: 『There are eight kinds of liberation, the first three are of the nature of non-greed, two, two, one, one are fixed, the four are good of the formless dhyanas, the liberation of cessation of feeling and perception, arises subtly and without interruption, from the pure mind of one's own ground, and the outflow of lower non-outflow, the three realms of desire are visible, the four realms are of the nature of the path, from above, suffering, accumulation, cessation, non-selective cessation, and space.』 The treatise says: There are eight kinds of liberation. The first is liberation by contemplating external forms with internal form-perception. The second is liberation by contemplating external forms with internal formless-perception. The third is the liberation of purity, dwelling with the body as witness, fully attained. The fourth to seventh are the four liberations based on the formless dhyanas. The eighth is the liberation based on the cessation of feeling and perception. Among the eight liberations, the first three are of the nature of non-greed, because they can approximately counteract greed. However, the sutras speak of 'perception and contemplation' because the functions of perception and contemplation are enhanced. Among the three liberations, the first two are transformations of the impure aspect, because they take on the aspects of bluish-purple and other such actions. The third liberation is a transformation of the pure aspect, because it takes on the transformation of pure, bright, and fresh actions. The three liberations and their companions are all of the nature of the five aggregates. The first two liberations each
通依初二靜慮。能治欲界初靜慮中顯色貪故。第三解脫依后靜慮。離八災患心澄凈故。餘地亦有相似解脫而不建立。非增上故。次四解脫如其次第以四無色定善為性。非無記染。非解脫故。亦非散善。性微劣故。彼散善者。如命終心。有說。余時亦有散善。近分解脫道。亦得解脫名。無間不然。以緣下故。彼要背下地方名解脫故。然于余處多分唯說彼根本地名解脫者。以近分中非全分故。第八解脫即滅盡定。彼自性等如先已說。厭背受想而起此故。或總厭背有所緣故。此滅盡定得解脫名。有說。由此解脫定障。微微心后此定現前。前對想心已名微細。此更微細故曰微微。次如是心入滅盡定。從滅定出或起有頂凈定心或即能起無所有處無漏心。如是入心唯是有漏。通從有漏無漏心出。八中前三唯以欲界色處為境。有差別者。二境可憎。一境可愛。次四解脫各以自上苦集滅諦及一切地類智品道。彼非擇滅及與虛空為所緣境。第三靜慮寧無解脫。第三定中無色貪故。自地妙樂所動亂故。行者何緣修凈解脫。為欲令心暫欣悅故。前不凈觀令心沈戚。今修凈觀策發令欣。或為審知自堪能故。謂前所修不凈解脫為成不成。若觀凈相煩惱不起。彼方成故。由二緣故。諸瑜伽師修解脫等。一為諸惑已斷更遠。二為于定得勝自在故能引起
無諍等德及聖神通。由此便能轉變諸事起留舍等種種作用。何故經中第三第八說身作證非餘六邪。以於八中此二勝故。於二界中各在邊故。已辯解脫。次辯勝處。頌曰。
勝處有八種 二如初解脫 次二如第二 后四如第三
論曰。勝處有八。一內有色想觀外色少。二內有色想觀外色多。三內無色想觀外色少。四內無色想觀外色多。內無色想觀外青黃赤白為四。足前成八。八中初二如初解脫。次二如第二解脫。后四如第三解脫。若爾八勝處何殊三解脫。前修解脫唯能棄背。后修勝處能制所緣。隨所樂觀惑終不起。已辯勝處。次辯遍處。頌曰。
遍處有十種 八如凈解脫 后二凈無色 緣自地四蘊
論曰。遍處有十。謂周遍觀地水火風青黃赤白及空與識二無邊處。於一切處周遍觀察無有間隙故名遍處。十中前八如凈解脫。謂八自性皆是無貪。若並助伴五蘊為性。依第四靜慮緣欲可見色。有餘師說。唯風遍處緣所觸中風界為境。后二遍處如次空識。二凈無色為其自性。各緣自地四蘊為境。應知此中修觀行者。從諸解脫入諸勝處。從諸勝處入諸遍處。以後後起勝前前故。此解脫等三門功德。為由何得。依何身起。頌曰。
滅定如先辯 余皆通二得 無色依三界 余唯人趣起
【現代漢語翻譯】 現代漢語譯本 無諍（aranapaccaya，不爭論的因緣）等功德以及聖神通（ariya iddhi，聖者的神通）。由此便能轉變諸事，包括髮起、停留、捨棄等等種種作用。為何經中第三和第八身作證（kayasakkhi，以身體證悟）被提及，而不是其餘六種邪見？因為在八種之中，這兩種最為殊勝。在兩個界（欲界和色界）中，它們各自處於邊緣位置。已經辨析了解脫（vimoksha，從束縛中解脫）。接下來辨析勝處（abhibhayatana，克服處）。偈頌說： 『勝處有八種，二如初解脫，次二如第二，后四如第三。』 論曰：勝處有八種。第一，內有色想（ajjhattam rupasanna，內在有色想），觀外色少（bahiddha aparittam，外觀少量顏色）。第二，內有色想，觀外色多（bahiddha appamanam，外觀大量顏色）。第三，內無色想（ajjhattam arupasanna，內在無色想），觀外色少。第四，內無色想，觀外色多。內無色想，觀外青黃赤白為四。加上前面四種，總共成為八種。八種之中，前兩種如初解脫（pathamam vimokham，第一解脫）。次兩種如第二解脫（dutiyam vimokham，第二解脫）。后四種如第三解脫（tatiyam vimokham，第三解脫）。如果這樣，八勝處與三解脫有何不同？先前修習解脫只能棄捨背離。後來修習勝處能夠控制所緣（arammana，目標）。隨所樂觀想，惑（kilesa，煩惱）終究不會生起。已經辨析了勝處。接下來辨析遍處（kasina，遍一切處）。偈頌說： 『遍處有十種，八如凈解脫，后二凈無色，緣自地四蘊。』 論曰：遍處有十種。即周遍觀察地、水、火、風、青、黃、赤、白以及空無邊處和識無邊處。在一切處周遍觀察，沒有間隙，所以名為遍處。十種之中，前八種如凈解脫（subha vimokkha，清凈解脫）。即八種自性都是無貪（alobha，不貪婪）。如果加上助伴，則五蘊（panca khandha，五種聚集）為自性。依靠第四靜慮（catuttha jhana，第四禪），緣欲界可見色。有其他師父說，只有風遍處緣所觸中風界為境。后兩種遍處如次第的空無邊處和識無邊處。兩種清凈無色為其自性。各自緣自地的四蘊為境。應當知道，此中修觀行者，從諸解脫進入諸勝處，從諸勝處進入諸遍處。因為後後比前前殊勝。此解脫等三種法門的功德，是由什麼獲得的？依何身而生起？偈頌說： 『滅定如先辯，余皆通二得，無色依三界，余唯人趣起。』
【English Translation】 English version The virtues of non-contention (aranapaccaya, the cause of not contending) and the holy supernormal powers (ariya iddhi, the supernormal powers of the noble ones). Through this, one can transform all matters, including initiating, dwelling, abandoning, and various other actions. Why are the third and eighth bodily witness (kayasakkhi, witnessing with the body) mentioned in the sutras, and not the other six wrong views? Because among the eight, these two are the most excellent. In the two realms (the desire realm and the form realm), they are each located at the edge. Liberation (vimoksha, freedom from bondage) has been discussed. Next, the overcoming bases (abhibhayatana, bases of mastery) are discussed. The verse says: 'There are eight overcoming bases, the first two are like the first liberation, the next two are like the second, and the last four are like the third.' Treatise: There are eight overcoming bases. First, internally having a perception of form (ajjhattam rupasanna, internally having a perception of form), contemplating external form as little (bahiddha aparittam, contemplating external form as limited). Second, internally having a perception of form, contemplating external form as much (bahiddha appamanam, contemplating external form as vast). Third, internally having no perception of form (ajjhattam arupasanna, internally having no perception of form), contemplating external form as little. Fourth, internally having no perception of form, contemplating external form as much. Internally having no perception of form, contemplating external blue, yellow, red, and white as four. Adding the previous four, there are a total of eight. Among the eight, the first two are like the first liberation (pathamam vimokham, the first liberation). The next two are like the second liberation (dutiyam vimokham, the second liberation). The last four are like the third liberation (tatiyam vimokham, the third liberation). If so, what is the difference between the eight overcoming bases and the three liberations? Previously, cultivating liberation could only abandon and turn away. Later, cultivating the overcoming bases can control the object of focus (arammana, object). According to what is contemplated, afflictions (kilesa, defilements) will ultimately not arise. The overcoming bases have been discussed. Next, the totality bases (kasina, totality) are discussed. The verse says: 'There are ten totality bases, the first eight are like the pure liberations, the last two are pure formless, focusing on the four aggregates of their own plane.' Treatise: There are ten totality bases. Namely, contemplating earth, water, fire, wind, blue, yellow, red, white, and the spheres of infinite space and infinite consciousness in a pervasive manner. Contemplating pervasively in all places without gaps, therefore it is called totality base. Among the ten, the first eight are like the pure liberations (subha vimokkha, beautiful liberations). That is, the nature of the eight are all non-greed (alobha, non-attachment). If combined with the associated factors, the five aggregates (panca khandha, five aggregates) are their nature. Relying on the fourth dhyana (catuttha jhana, fourth meditative absorption), focusing on visible form in the desire realm. Some other teachers say that only the wind totality base focuses on the wind element among the tangible. The last two totality bases are the spheres of infinite space and infinite consciousness in sequence. The two pure formless spheres are their nature. Each focuses on the four aggregates of their own plane. It should be known that those who cultivate contemplation here enter the overcoming bases from the liberations, and enter the totality bases from the overcoming bases. Because the later ones are superior to the earlier ones. By what are the merits of these three gates of liberation, etc., obtained? Upon what body do they arise? The verse says: 'Cessation attainment has been discussed previously, the rest can be obtained by both, the formless depend on the three realms, the rest only arise in the human realm.'
論曰。第八解脫如先已辯。以即是前滅盡定故。余解脫等通由二得。謂由離染及加行得。以有曾習未曾習故。四無色解脫二無色遍處。一一通依三界身起。余唯人起。由教力故。異生及聖皆能現起。諸有生在色無色界起靜慮無色。由何等別緣。頌曰。
二界由因業 能起無色定 色界起靜慮 亦由法爾力
論曰。生上二界總由三緣。能進引生色無色定。一由因力。謂于先時近及數修為起因故。二由業力。謂先曾造感上地生順后受業。彼業異熟將起現前。勢力能令進起彼定。以若未離下地煩惱必定無容生上地故。三法爾力。謂器世界將欲壞時。下地有情法爾能起上地靜慮。以於此位所有善法由法爾力皆增盛故。諸有生在上二界中起無色定。由因業力非法爾力。無雲等天不為三災之所壞故。生在色界起靜慮時。由上二緣及法爾力。若生欲界起上定時。一一應知。皆由教力。前來分別種種法門。皆為弘持世尊正法。何謂正法。當住幾時。頌曰。
佛正法有二 謂教證為體 有持說行者 此便住世間
論曰。世尊正法體有二種。一教二證。教謂契經調伏對法。證謂三乘菩提分法。有能受持及正說者。佛正教法便住世間。有能依教正修行者。佛正證法便住世間。故隨三人住世時量。應知正
【現代漢語翻譯】 現代漢語譯本： 論中說，第八解脫如前文已經辨析，因為它就是之前的滅盡定。其餘的解脫等，一般通過兩種方式獲得：一是通過斷除染污而得，二是通過加行修習而得。這是因為有曾經修習過和未曾修習過的差別。四無色解脫和二無色遍處，每一個都可以依三界之身而生起，其餘的解脫只能由人身生起，這是由於教法的力量。異生（指凡夫）和聖者都能現起這些解脫。那些生在色界和無色界中的眾生，生起靜慮和無色定時，是由什麼不同的因緣？頌文說：
『二界由因業，能起無色定，色界起靜慮，亦由法爾力。』
論中說，生在上二界（色界和無色界）的眾生，總由三種因緣，能夠進一步引發色界和無色界的禪定。一是因的力量，即在先前的時間裡，接近並多次修習，作為生起禪定的原因。二是業的力量，即先前曾經造作過感得上地果報的順后受業，這種業的異熟果報將要顯現時，其力量能夠使眾生進一步生起那些禪定。因為如果未曾斷除下地的煩惱，必定不可能生到上地。三是法爾力，即當器世界將要壞滅時，下地的有情自然而然地能夠生起上地的靜慮，因為在這個階段，所有的善法都由於法爾力而增長。那些生在上二界中的眾生，生起無色定時，是由因和業的力量，而不是法爾力。因為無雲天等不會被三災所破壞。生在色界中的眾生，生起靜慮時，由以上兩種因緣以及法爾力。如果生在欲界的眾生，生起上地禪定時，應當知道，都是由於教法的力量。前面分別闡述種種法門，都是爲了弘揚世尊的正法。什麼是正法？應當住世多久？頌文說：
『佛正法有二，謂教證為體，有持說行者，此便住世間。』
論中說，世尊的正法，體有兩種：一是教法，二是證法。教法是指契經（sutra，佛經）、調伏（vinaya，戒律）、對法（abhidharma，論藏）。證法是指三乘（聲聞乘、緣覺乘、菩薩乘）的菩提分法（bodhipaksika-dharma，三十七道品）。有能夠受持和正確宣說教法的人，佛的正教法就能住世。有能夠依照教法正確修行的人，佛的正證法就能住世。因此，應當知道，正法住世的時間長短，取決於這三種人住世的時間長短。
【English Translation】 English version: The treatise states that the eighth liberation has been discussed previously, as it is identical to the cessation attainment (nirodha-samapatti) mentioned earlier. The remaining liberations are generally attained through two means: one is through detachment from defilements, and the other is through the effort of practice (prayoga). This is because there is a difference between those who have practiced before and those who have not. The four formless liberations and the two formless spheres of pervasion (arupa-ayatana), each can arise based on the bodies of the three realms (desire realm, form realm, formless realm), while the remaining liberations can only arise from human bodies, due to the power of the teachings. Both ordinary beings (prthagjana) and noble ones (arya) can manifest these liberations. Those beings born in the Form Realm (rupa-dhatu) and Formless Realm (arupa-dhatu), when they arise meditative stabilizations (dhyana) and formless attainments, what are the different causes? The verse says:
'The two realms, due to cause and karma, can arise formless samadhi; arising dhyana in the Form Realm is also due to the power of suchness (dharmata).'
The treatise states that beings born in the upper two realms (Form Realm and Formless Realm) are generally able to further induce Form Realm and Formless Realm samadhi through three causes. First, the power of cause, which means approaching and repeatedly practicing at an earlier time, serving as the cause for arising samadhi. Second, the power of karma, which means previously having created karma that leads to rebirth in the higher realms, ripening in the future. When the result of that karma is about to manifest, its power can enable beings to further arise those samadhi. Because if one has not detached from the afflictions of the lower realms, it is definitely impossible to be born in the higher realms. Third, the power of suchness (dharmata), which means when the world is about to be destroyed, beings in the lower realms naturally arise the dhyana of the higher realms, because at this stage, all virtuous dharmas increase due to the power of suchness. Those beings born in the upper two realms, when they arise formless samadhi, it is due to the power of cause and karma, not the power of suchness, because the Cloudless Heavens (anabhraka-deva) and others are not destroyed by the three calamities. Beings born in the Form Realm, when they arise dhyana, it is due to the above two causes and the power of suchness. If beings born in the Desire Realm (kama-dhatu) arise samadhi of the higher realms, it should be known that it is all due to the power of the teachings. The various dharmas explained earlier are all for the purpose of propagating the Proper Dharma of the World-Honored One. What is the Proper Dharma? How long should it remain in the world? The verse says:
'The Buddha's Proper Dharma has two aspects, namely teaching (agama) and realization (adhigama) as its essence. If there are those who uphold, speak, and practice it, then it will abide in the world.'
The treatise states that the essence of the World-Honored One's Proper Dharma has two types: one is the teaching (agama), and the other is the realization (adhigama). The teaching refers to the sutras (sutra), the discipline (vinaya), and the treatises (abhidharma). The realization refers to the factors of enlightenment (bodhipaksika-dharma, thirty-seven factors of enlightenment) of the three vehicles (sravakayana, pratyekabuddhayana, bodhisattvayana). If there are those who can uphold and correctly expound the teaching, then the Buddha's Proper Dharma of teaching will abide in the world. If there are those who can correctly practice according to the teaching, then the Buddha's Proper Dharma of realization will abide in the world. Therefore, it should be known that the length of time the Proper Dharma abides in the world depends on the length of time these three types of people abide in the world.
法住爾所時。聖教總言唯住千載。有釋證法唯住千年。教法住時復過於此。此論依攝阿毗達磨。為依何理釋對法耶。頌曰。
迦濕彌羅議理成 我多依彼釋對法 少有貶量為我失 判法正理在牟尼
論曰。迦濕彌羅國毗婆沙師議阿毗達磨理善成立。我多依彼釋對法宗。少有貶量為我過失。判法正理唯在世尊及諸如來大聖弟子。
大師世眼久已閉 堪為證者多散滅 不見真理無制人 由鄙尋思亂聖教 自覺已歸勝寂靜 持彼教者多隨滅 世無依怙喪眾德 無鉤制惑隨意轉 既知如來正法壽 漸次淪亡如至喉 是諸煩惱力增時 應求解脫勿放逸
破執我品第九之一
越此依余豈無解脫。理必無有。所以者何。虛妄我執所迷亂故。謂此法外諸所執我。非即于蘊相續假立執有真實離蘊我故。由我執力諸煩惱生三有輪迴無容解脫。以何為證。知諸我名唯召蘊相續非別目我體。于彼所計離蘊我中無有真實現比量故。謂若我體別有實物如余有法。若無障緣。應現量得如六境意。或比量得如五色根。言五色根比量得者。如世現見。雖有眾緣由闕別緣果便非有不闕便有。如種生芽。如是亦見雖有現境作意等緣而諸盲聾不盲聾等識不起。起定知別緣有闕不闕。此別緣者即眼等根。
【現代漢語翻譯】 現代漢語譯本 當佛法住世的時候，聖教總的來說只能住世一千年。有人解釋說證法只能住世一千年，而教法住世的時間會超過這個期限。這部論典是依據《攝阿毗達磨》而作，那麼是依據什麼道理來解釋對法（Abhidharma）的呢？頌文說：
『迦濕彌羅（Kashmir）的論師們善於辯論義理，我大多依據他們的觀點來解釋對法。如果其中有少量貶低或衡量不當的地方，那是我的過失。判斷佛法的正理，在於牟尼（Muni，釋迦牟尼佛的尊稱）。』
論中說：迦濕彌羅國的毗婆沙師（Vaibhashika）們辯論阿毗達磨的道理，非常善於成立。我大多依據他們的觀點來解釋對法宗。如果其中有少量貶低或衡量不當的地方，那是我的過失。判斷佛法的正理，只在於世尊（釋迦牟尼佛）以及諸如來（Tathagata）和大聖弟子。
大師（佛陀）的世間之眼已經閉上很久了，能夠作為證明的人大多已經散滅。因為看不見真理，所以沒有人來制止那些由於鄙陋的尋思而擾亂聖教的人。 自覺者已經歸於殊勝的寂靜，持有佛陀教法的人大多也隨之滅度。世間沒有了依靠，喪失了眾多功德，沒有了鉤子來制止迷惑，人們隨意地轉動。 既然知道如來的正法壽命，會逐漸淪亡，如同到了喉嚨一樣危急。當這些煩惱的力量增強的時候，就應該求解脫，不要放逸。
破執我品第九之一
越過這個（方法），依靠其他方法難道就沒有解脫嗎？從道理上來說，必定沒有。為什麼呢？因為被虛妄的我執所迷惑的緣故。所謂這個佛法之外所執著的『我』，並非就是對五蘊（skandha）相續的假立，而是執著有真實的、離開五蘊的『我』的緣故。由於我執的力量，各種煩惱產生，在三有（三界）中輪迴，沒有解脫的可能。用什麼來證明呢？知道各種『我』的名稱，只是用來稱呼五蘊相續，而不是特別指稱『我』的本體。在他們所計度的離開五蘊的『我』中，沒有真實存在的現量和比量。 所謂如果『我』的本體是別有的實物，如同其他的有法一樣，如果沒有障礙因緣，就應該能夠通過現量獲得，如同六境（色、聲、香、味、觸、法）和意（mano）；或者通過比量獲得，如同五色根（眼、耳、鼻、舌、身）。 所說通過五色根比量獲得，如同世間現在所見到的那樣，雖然有眾多因緣，但由於缺少個別的因緣，結果便不會產生；不缺少個別的因緣，結果便會產生，如同種子生芽。像這樣，也看到雖然有現境、作意等因緣，但是盲人、聾人、不盲不聾等人的識（vijnana）不會生起。生起或不生起，必定知道有個別的因緣存在或不存在。這個個別的因緣，就是眼等根。
English version When the Dharma abides in its place, the total duration of the Holy Teaching is said to be only one thousand years. Some interpret that the Dharma of realization abides for only one thousand years, while the Dharma of teaching abides longer than that. This treatise is based on the Compendium of Abhidharma. On what reasoning is the explanation of Abhidharma based? The verse says:
'The debaters of Kashmir (Kashmir) are skilled in establishing the principles. I mostly rely on their views to explain the Abhidharma. If there are any slight devaluations or mismeasurements, that is my fault. The correct principles for judging the Dharma lie with the Muni (Muni, an honorific title for Shakyamuni Buddha).'
The treatise says: The Vaibhashikas (Vaibhashika) of Kashmir are skilled in debating the principles of Abhidharma. I mostly rely on their views to explain the Abhidharma school. If there are any slight devaluations or mismeasurements, that is my fault. The correct principles for judging the Dharma lie only with the World-Honored One (Shakyamuni Buddha) and the Tathagatas (Tathagata) and the great holy disciples.
The World Teacher's (Buddha) eye of the world has been closed for a long time, and those who could serve as witnesses have mostly scattered and disappeared. Because the truth is not seen, there is no one to restrain those who disturb the Holy Teaching with their base thoughts. Those who have awakened have returned to supreme tranquility, and those who uphold the Buddha's teachings have mostly passed away with them. The world has no refuge, has lost many virtues, and has no hook to restrain delusion, so people turn as they please. Since it is known that the lifespan of the Tathagata's true Dharma will gradually decline, as if it has reached the throat and is in imminent danger, when the power of these afflictions increases, one should seek liberation and not be negligent.
Chapter Nine, Part One: Refuting the Attachment to Self
Beyond this (method), is there no liberation by relying on other methods? In principle, there is certainly none. Why? Because one is deluded by the false attachment to self. The 'self' that is clung to outside of this Dharma is not merely a provisional designation for the continuity of the five aggregates (skandha), but rather an attachment to a real 'self' that is separate from the aggregates. Due to the power of attachment to self, various afflictions arise, and one revolves in the three realms (three realms) without any possibility of liberation. What is the proof? It is known that the various names of 'self' are only used to refer to the continuity of the five aggregates, and not to specifically designate the entity of 'self'. In their imagined 'self' that is separate from the aggregates, there is no real present or inferential proof. If the entity of 'self' were a separate real thing, like other existing things, it should be possible to obtain it through direct perception if there are no obstructing conditions, like the six objects (form, sound, smell, taste, touch, and dharma) and the mind (mano); or through inference, like the five sense faculties (eye, ear, nose, tongue, body). The statement that it is obtained through inference by the five sense faculties is like what is seen in the world. Although there are many conditions, the result will not arise due to the lack of a particular condition; if the particular condition is not lacking, the result will arise, like a seed sprouting. In this way, it is also seen that although there are conditions such as present objects and attention, the consciousness (vijnana) of the blind, deaf, non-blind, and non-deaf does not arise. Whether it arises or does not arise, it is certain that a particular condition exists or does not exist. This particular condition is the eye and other faculties.
【English Translation】 English version When the Dharma abides in its place, the total duration of the Holy Teaching is said to be only one thousand years. Some interpret that the Dharma of realization abides for only one thousand years, while the Dharma of teaching abides longer than that. This treatise is based on the Compendium of Abhidharma. On what reasoning is the explanation of Abhidharma based? The verse says:
'The debaters of Kashmir (Kashmir) are skilled in establishing the principles. I mostly rely on their views to explain the Abhidharma. If there are any slight devaluations or mismeasurements, that is my fault. The correct principles for judging the Dharma lie with the Muni (Muni, an honorific title for Shakyamuni Buddha).'
The treatise says: The Vaibhashikas (Vaibhashika) of Kashmir are skilled in debating the principles of Abhidharma. I mostly rely on their views to explain the Abhidharma school. If there are any slight devaluations or mismeasurements, that is my fault. The correct principles for judging the Dharma lie only with the World-Honored One (Shakyamuni Buddha) and the Tathagatas (Tathagata) and the great holy disciples.
The World Teacher's (Buddha) eye of the world has been closed for a long time, and those who could serve as witnesses have mostly scattered and disappeared. Because the truth is not seen, there is no one to restrain those who disturb the Holy Teaching with their base thoughts. Those who have awakened have returned to supreme tranquility, and those who uphold the Buddha's teachings have mostly passed away with them. The world has no refuge, has lost many virtues, and has no hook to restrain delusion, so people turn as they please. Since it is known that the lifespan of the Tathagata's true Dharma will gradually decline, as if it has reached the throat and is in imminent danger, when the power of these afflictions increases, one should seek liberation and not be negligent.
Chapter Nine, Part One: Refuting the Attachment to Self
Beyond this (method), is there no liberation by relying on other methods? In principle, there is certainly none. Why? Because one is deluded by the false attachment to self. The 'self' that is clung to outside of this Dharma is not merely a provisional designation for the continuity of the five aggregates (skandha), but rather an attachment to a real 'self' that is separate from the aggregates. Due to the power of attachment to self, various afflictions arise, and one revolves in the three realms (three realms) without any possibility of liberation. What is the proof? It is known that the various names of 'self' are only used to refer to the continuity of the five aggregates, and not to specifically designate the entity of 'self'. In their imagined 'self' that is separate from the aggregates, there is no real present or inferential proof. If the entity of 'self' were a separate real thing, like other existing things, it should be possible to obtain it through direct perception if there are no obstructing conditions, like the six objects (form, sound, smell, taste, touch, and dharma) and the mind (mano); or through inference, like the five sense faculties (eye, ear, nose, tongue, body). The statement that it is obtained through inference by the five sense faculties is like what is seen in the world. Although there are many conditions, the result will not arise due to the lack of a particular condition; if the particular condition is not lacking, the result will arise, like a seed sprouting. In this way, it is also seen that although there are conditions such as present objects and attention, the consciousness (vijnana) of the blind, deaf, non-blind, and non-deaf does not arise. Whether it arises or does not arise, it is certain that a particular condition exists or does not exist. This particular condition is the eye and other faculties.
如是名為色根比量。于離蘊我二量都無。由此證知無真我體。然犢子部執有補特伽羅其體與蘊不一不異。此應思擇為實為假。實有假有相別云何。別有事物是實有相。如色聲等。但有聚集是假有相。如乳酪等。許實許假各有何失。體若是實應與蘊異。有別性故。如別別蘊。又有實體必應有因。或應是無為。便同外道見。又應無用。徒執實有。體若是假便同我說。非我所立補特伽羅如仁所徴實有假有。但可依內現在世攝有執受諸蘊立補特伽羅。如是謬言于義未顯。我猶不了如何名依。若攬諸蘊是此依義。既攬諸蘊成補特伽羅則補特伽羅應成假有。如乳酪等攬色等成。若因諸蘊是此依義。既因諸蘊立補特伽羅則補特伽羅亦同此失。不如是立。所立云何。此如世間依薪立火。如何立火可說依薪。謂非離薪可立有火。而薪與火非異非一。若火異薪薪應不熱。若火與薪一所燒即能燒。如是不離蘊立補特伽羅。然補特伽羅與蘊非異一。若與蘊異體應是常。若與蘊一體應成斷。仁今於此且應定說。何者為火。何者為薪。令我了知火依薪義。何所應說。若說應言所燒是薪能燒是火。此復應說。何者所燒。何者能燒。名薪名火。且世共了。諸不炎熾所然之物名所燒薪。諸有光明極熱炎熾能然之物名能燒火。此能燒然彼物相續令其後后異前
前故。此彼雖俱八事為體而緣薪故火方得生。如緣乳酒生於酪酢。故世共說依薪有火。若依此理火則異薪。后火前薪時各別故。若汝所計補特伽羅如火依薪依諸蘊者則定應說緣蘊而生體異諸蘊成無常住。若謂即于炎熾木等暖觸名火餘事名薪。是則火薪俱時而起應成異體。相有異故。應說依義。此既俱生。如何可言依薪立火。謂非此火用薪為因。各從自因俱時生故。亦非此火名因薪立。以立火名因暖觸故。若謂所說火依薪言為顯俱生或依止義。是則應許補特伽羅與蘊俱生或依止蘊。已分明許體與蘊異。理則應許若許蘊無。補特伽羅體亦非有。如薪非有火體亦無。而不許然故釋非理。然彼於此自設難言。若火異薪薪應不熱。彼應定說熱體謂何。若彼釋言熱謂暖觸則薪非熱。體相異故。若復釋言熱謂暖合則應異體亦得熱名。以實火名唯目暖觸。余與暖合皆得熱名。是則分明許薪名熱。雖薪火異而過不成。如何此中舉以為難。若謂木等遍炎熾時說名為薪亦名為火是則應說。依義謂何。補特伽羅與色等蘊定應是一。無理能遮。故彼所言如依薪立火。如是依蘊立補特伽羅。進退推徴理不成立。又彼若許補特伽羅與蘊一異俱不可說。則彼所許三世無為及不可說五種爾焰亦應不可說。以補特伽羅不可說第五及非第五故。又彼施設補特伽
【現代漢語翻譯】 現代漢語譯本 先前的原因是，雖然火和薪柴都以八事為體，但因為有薪柴的緣故，火才能產生。就像牛奶和酒，能產生奶酪和醋一樣。所以世俗之人常說，火依靠薪柴而存在。如果按照這個道理，火就應該與薪柴不同，因為後來的火和先前的薪柴在時間上是各自獨立的。如果你們所說的補特伽羅（pudgala，不可分割的個體）就像火依靠薪柴一樣，依靠諸蘊（skandha，構成個體的要素），那麼就應該承認補特伽羅是緣于諸蘊而生，其本體與諸蘊不同，是無常的。如果認為燃燒的木頭等的溫暖觸感叫做火，其餘的叫做薪柴，那麼火和薪柴就應該同時產生，並且是不同的實體，因為它們的相狀不同。應該說這是『依』的含義。既然它們同時產生，怎麼能說依靠薪柴而立火呢？這並不是說火以薪柴為因，而是各自從自己的因緣同時產生。也不是說火的名字是因為薪柴而立，而是因為溫暖的觸感而立。如果說所謂的火依靠薪柴，是爲了顯示俱生或依止的含義，那麼就應該承認補特伽羅與諸蘊俱生或依止於諸蘊。這已經明確承認了補特伽羅的本體與諸蘊不同。按照道理，就應該承認如果諸蘊不存在，補特伽羅的本體也不存在，就像薪柴不存在，火的本體也不存在一樣。但是他們不承認這一點，所以這種解釋是不合理的。然而，他們自己在這裡設定難題說，如果火與薪柴不同，薪柴就不應該發熱。他們應該明確說明熱的本體是什麼。如果他們解釋說熱就是溫暖的觸感，那麼薪柴就不是熱的，因為本體和相狀不同。如果又解釋說熱是溫暖的結合，那麼不同的實體也可以被稱為熱。因為真正的火的名字只是指溫暖的觸感，其餘與溫暖結合的都可以被稱為熱。這樣就明確承認了薪柴可以被稱為熱。雖然薪柴和火不同，但這個過失並不成立。為什麼在這裡把它提出來作為難題呢？如果認為木頭等燃燒時，既可以被稱為薪柴，也可以被稱為火，那麼就應該說『依』的含義是什麼？補特伽羅與色等諸蘊必定是一體的，沒有道理可以遮止。所以他們所說的像依靠薪柴而立火，像這樣依靠諸蘊而立補特伽羅，無論如何推論，在道理上都是不能成立的。而且，如果他們承認補特伽羅與諸蘊既不能說是一，也不能說是異，那麼他們所承認的三世（過去、現在、未來）無為法以及不可說的五種爾焰（極微小的火焰）也應該不可說，因為補特伽羅是不可說的第五種，以及非第五種。
【English Translation】 English version The previous reason is that although both fire and firewood have eight elements as their substance, fire can only be produced because of the firewood. Just like milk and wine can produce cheese and vinegar. Therefore, worldly people often say that fire exists by relying on firewood. If according to this principle, fire should be different from firewood, because the later fire and the previous firewood are separate in time. If what you say about the pudgala (indivisible individual) is like fire relying on firewood, relying on the skandhas (aggregates that constitute an individual), then it should be admitted that the pudgala is born from the skandhas, and its substance is different from the skandhas, and is impermanent. If it is thought that the warm touch of burning wood etc. is called fire, and the rest is called firewood, then fire and firewood should be produced at the same time, and they are different entities, because their appearances are different. It should be said that this is the meaning of 'reliance'. Since they are produced at the same time, how can it be said that fire is established by relying on firewood? It is not that fire takes firewood as its cause, but that each arises from its own causes at the same time. Nor is it that the name of fire is established because of firewood, but because of the warm touch. If it is said that the so-called fire relies on firewood to show the meaning of co-existence or dependence, then it should be admitted that the pudgala co-exists with or depends on the skandhas. This has clearly admitted that the substance of the pudgala is different from the skandhas. According to reason, it should be admitted that if the skandhas do not exist, the substance of the pudgala does not exist either, just as if the firewood does not exist, the substance of the fire does not exist either. But they do not admit this, so this explanation is unreasonable. However, they themselves set a difficult problem here, saying that if fire is different from firewood, firewood should not be hot. They should clearly state what the substance of heat is. If they explain that heat is a warm touch, then firewood is not hot, because the substance and appearance are different. If they further explain that heat is a combination of warmth, then different entities can also be called heat. Because the real name of fire only refers to the warm touch, and anything else combined with warmth can be called heat. This clearly admits that firewood can be called heat. Although firewood and fire are different, this fault is not established. Why is it brought up here as a difficult problem? If it is thought that when wood etc. is burning, it can be called both firewood and fire, then it should be said what is the meaning of 'reliance'? The pudgala and the skandhas such as form must be one, and there is no reason to prevent it. Therefore, what they say is like relying on firewood to establish fire, like relying on the skandhas to establish the pudgala, no matter how it is inferred, it cannot be established in reason. Moreover, if they admit that the pudgala and the skandhas cannot be said to be one or different, then the three unconditioned dharmas (past, present, and future) and the five kinds of unspeakable subtle flames (extremely small flames) that they admit should also be unspeakable, because the pudgala is the unspeakable fifth kind, and non-fifth kind.
羅應更礭陳。為何所託。若言托蘊假義已成。以施設補特伽羅不託補特伽羅故。若言此施設托補特伽羅。如何上言依諸蘊立理則但應說依補特伽羅。既不許然。故唯托蘊。若謂有蘊此則可知故我上言此依蘊立。是則諸色有眼等緣方可了知。故應言依眼等。又且應說。補特伽羅是六識中何識所識。六識所識。所以者何。若於一時眼識識色。因茲知有補特伽羅。說此名為眼識所識。而不可說與色一異。乃至一時意識識法。因茲知有補特伽羅。說此名為意識所識。而不可說與法一異。若爾所計補特伽羅應同乳等唯假施設。謂如眼識識諸色時因此若能知有乳等便說乳等眼識所識。而不可說與色一異。乃至身識說諸觸時。因此若能知有乳等便說乳等身識所識。而不可說與觸一異。勿乳等成四或非四所成。由此應成總依諸蘊假施設有補特伽羅。猶如世間總依色等施設乳等是假非實。又彼所說。若於一時眼識識色。因茲知有補特伽羅。此言何義。為說諸色是了補特伽羅因。爲了色時補特伽羅亦可了。若說諸色是了此因然不可言此異色者。是則諸色以眼及明作意等緣爲了因故。應不可說色異眼等。若了色時此亦可了為色能了即了此耶。為於此中別有能了。若色能了即能了此則應許此體即是色或唯於色假立於此。或不應有如是分別如是類
【現代漢語翻譯】 現代漢語譯本： 羅應更確陳（Ruo ying geng que chen）。為何所託？如果說托的是蘊，那麼假立的意義已經成立，因為施設的補特伽羅（pudgala，意為人我、眾生）不託補特伽羅的緣故。如果說這個施設托的是補特伽羅，那麼為何上面說依諸蘊而立？理應只說依補特伽羅。既然不允許這樣說，所以唯有托蘊。如果說因為有蘊，所以可以知道，所以我上面說此依蘊而立。那麼，諸色要有眼等緣才能了知，所以應該說依眼等。而且應該說，補特伽羅是六識中哪個識所識？是六識所識。為什麼這樣說呢？如果在某一時刻，眼識識別色，因此知道有補特伽羅，就說這叫做眼識所識，但不能說與色是一或異。乃至某一時刻，意識識別法，因此知道有補特伽羅，就說這叫做意識所識，但不能說與法是一或異。如果這樣，那麼你們所計的補特伽羅應該和乳等一樣，只是假施設。比如眼識識別諸色時，因此如果能知道有乳等，就說乳等是眼識所識，但不能說與色是一或異。乃至身識說諸觸時，因此如果能知道有乳等，就說乳等是身識所識，但不能說與觸是一或異。不要讓乳等成為四或非四所成。由此應該成為總依諸蘊假施設有一個補特伽羅，猶如世間總依色等施設乳等是假而非實。而且你們所說，如果在某一時刻，眼識識別色，因此知道有補特伽羅，這話是什麼意思？是說諸色是了知補特伽羅的因，還是了色時補特伽羅也可以了知？如果說諸色是了知補特伽羅的因，但不能說補特伽羅異於色，那麼諸色以眼及明、作意等緣爲了知的原因，就應該不能說色異於眼等。如果了色時，補特伽羅也可以了知，是色能了知，即能了知補特伽羅嗎？還是於此之中另有能了知者？如果色能了知，即能了知補特伽羅，那麼就應該承認補特伽羅的體就是色，或者只是在色上假立補特伽羅。或者不應該有這樣的分別，像這樣類似的情況。
【English Translation】 English version: Ruo ying geng que chen (term of address). What is it based on? If you say it is based on the skandhas (蘊, aggregates), then the meaning of a provisional designation is already established, because the provisionally designated pudgala (補特伽羅, person, individual) is not based on a pudgala. If you say that this designation is based on a pudgala, then why did you say above that it is established based on the skandhas? It should only be said that it is based on a pudgala. Since this is not allowed, it is only based on the skandhas. If you say that because there are skandhas, it can be known, that is why I said above that it is established based on the skandhas. Then, the various forms (色) must have conditions such as the eye to be known, so it should be said that it is based on the eye, etc. Moreover, it should be said, which of the six consciousnesses (六識) cognizes the pudgala? It is cognized by the six consciousnesses. Why is this so? If, at a certain moment, eye-consciousness cognizes form, and because of this, it is known that there is a pudgala, it is said that this is cognized by eye-consciousness, but it cannot be said to be the same as or different from form. Even at a certain moment, mind-consciousness cognizes dharma (法, phenomena), and because of this, it is known that there is a pudgala, it is said that this is cognized by mind-consciousness, but it cannot be said to be the same as or different from dharma. If that is the case, then the pudgala you posit should be like milk, etc., only a provisional designation. For example, when eye-consciousness cognizes various forms, if it can be known that there is milk, etc., because of this, it is said that milk, etc., is cognized by eye-consciousness, but it cannot be said to be the same as or different from form. Even when body-consciousness speaks of various touches, if it can be known that there is milk, etc., because of this, it is said that milk, etc., is cognized by body-consciousness, but it cannot be said to be the same as or different from touch. Do not let milk, etc., become constituted by four or non-four. Therefore, it should become a provisional designation of a pudgala based on the aggregates, just as in the world, the designation of milk, etc., is provisionally based on form, etc., and is false, not real. Moreover, what you said, if at a certain moment, eye-consciousness cognizes form, and because of this, it is known that there is a pudgala, what does this mean? Does it mean that the various forms are the cause of knowing the pudgala, or that when form is known, the pudgala can also be known? If you say that the various forms are the cause of knowing the pudgala, but it cannot be said that the pudgala is different from form, then the various forms, with the eye and light, attention, etc., as the cause of knowing, should not be said to be different from the eye, etc. If when form is known, the pudgala can also be known, is it that form can know, that is, can know the pudgala? Or is there another knower in this? If form can know, that is, can know the pudgala, then it should be admitted that the essence of the pudgala is form, or that the pudgala is only provisionally established on form. Or there should not be such distinctions, like such similar situations.
是色如是類是此。若無如是二種分別如何立有色有補特伽羅。有情必由分別立故。若於此中別有能了了時別故此應異色。如黃異青前異后等。乃至於法徴難亦然。若彼救言如此與色不可定說是一是異。二種能了相望亦然。能了不應是有為攝。若許爾者。便壞自宗。又若實有補特伽羅而不可說色非色者。世尊何故作如是言。色乃至識皆無有我。又彼既許補特伽羅眼識所得。如是眼識於色此俱為緣何起。若緣色起則不應說眼識能了補特伽羅。此非眼識緣。如聲處等故。謂若有識緣此境起。即用此境為所緣緣補特伽羅非眼識緣者。如何可說為眼識所緣。故此定非眼識所了。若眼識起緣此或俱便違經說。以契經中定判識起由二緣故。又契經說。苾芻當知。眼因色緣能生眼識。諸所有眼識皆緣眼色故。又若爾者。補特伽羅應是無常。契經說故。謂契經說。諸因諸緣能生識者皆無常性。若彼遂謂補特伽羅非識所緣。應非所識。若非所識應非所知。若非所知如何立有。若不立有便壞自宗。又若許為六識所識。眼識識故應異聲等。猶如色。耳識識故。應異色等。譬如聲。余識所識為難準此。又立此為六識所識。便違經說。如契經言。梵志當知。五根行處境界各別。各唯受用自所行處及自境界。非有異根亦能受用異根行處及異境界。五根
【現代漢語翻譯】 現代漢語譯本： 『是色如是類是此』，如果沒有任何像這樣的兩種分別，如何確立有色和有補特伽羅（pudgala，意為人或個體）的存在呢？有情眾生必定是通過分別念來確立的。如果在此之中，另有能了別（認知）的實體，由於了別的不同，那麼這個實體就應該與色法不同，就像黃色不同於青色，前面不同於後面等等。乃至對於法（dharma，意為事物、法則）的詰難也是如此。 如果他們辯解說，『如此與色，不可確定地說是一還是異』，那麼兩種能了別的事物相互比較也是一樣。能了別的事物不應該被歸為有為法（saṃskṛta，意為有生滅變化的法）。如果允許這樣，就破壞了他們自己的宗義。而且，如果確實存在補特伽羅，卻不能說它與色法非一非異，那麼世尊（Śākyamuni，釋迦牟尼佛）為什麼會說，色乃至識，都沒有我（ātman，意為靈魂、真我）呢？ 而且，他們既然承認補特伽羅是被眼識所認識的，那麼眼識與色法同時作為緣，會產生什麼呢？如果緣於色法而生起，就不應該說眼識能夠了別補特伽羅。因為補特伽羅不是眼識所緣的，就像聲音、處所等等。也就是說，如果某個識是緣于某個境而生起的，就應該用這個境作為所緣緣。如果補特伽羅不是眼識所緣的，怎麼能說是眼識所緣的呢？所以，補特伽羅一定不是眼識所了別的。如果眼識生起是緣于補特伽羅或者同時緣于補特伽羅和色法，就違背了經文的說法，因為契經中明確判定識的生起是由兩種緣所決定的。 而且，契經中說：『苾芻（bhikṣu，意為比丘），你應該知道，眼因色緣能夠產生眼識。所有眼識都是緣于眼和色而產生的。』而且，如果這樣，補特伽羅應該是無常的，因為契經中說：『所有因緣所生的識都是無常的。』如果他們堅持認為補特伽羅不是識所緣的，那麼它就不應該被認識。如果它不被認識，就不應該被知曉。如果它不被知曉，如何確立它的存在呢？如果不確立它的存在，就破壞了他們自己的宗義。 而且，如果允許補特伽羅是被六識所認識的，那麼由於眼識能夠認識它，它就應該不同於聲音等等，就像色法一樣。由於耳識能夠認識它，它就應該不同於色法等等，就像聲音一樣。其餘的識所認識的，可以以此類推。而且，確立補特伽羅為六識所認識，就違背了經文的說法。如契經所言：『梵志（brāhmaṇa，意為婆羅門），你應該知道，五根（五種感官）的行處和境界各自不同，各自只能受用自己所行處和自己的境界。沒有其他的根能夠受用其他根的行處和其他的境界。』五根...
【English Translation】 English version: 'It is form, it is suchness, it is this.' If there are no such two kinds of distinctions, how can the existence of form and pudgala (person or individual) be established? Sentient beings must be established through distinctions. If there is another entity that can cognize (perceive) within this, due to the difference in cognition, then this entity should be different from form, just as yellow is different from blue, front is different from back, and so on. Even the challenges regarding dharma (things, laws) are the same. If they argue, 'It cannot be definitively said whether this is the same as or different from form,' then the same applies to the comparison of two cognizing entities. The cognizing entity should not be included in the conditioned dharmas (saṃskṛta, conditioned phenomena). If this is allowed, it would undermine their own doctrine. Moreover, if pudgala truly exists but it cannot be said whether it is the same as or different from form, then why did the World-Honored One (Śākyamuni Buddha) say that form and even consciousness are without self (ātman, soul or true self)? Furthermore, since they admit that pudgala is perceived by eye-consciousness, what arises when eye-consciousness and form simultaneously act as conditions? If it arises from form, then it should not be said that eye-consciousness can cognize pudgala. Because pudgala is not the object of eye-consciousness, just like sound, location, and so on. That is, if a certain consciousness arises in relation to a certain object, then this object should be used as the objective condition. If pudgala is not the object of eye-consciousness, how can it be said to be the object of eye-consciousness? Therefore, pudgala is definitely not cognized by eye-consciousness. If eye-consciousness arises in relation to pudgala or simultaneously in relation to pudgala and form, it would contradict the sutra, because the sutra clearly states that the arising of consciousness is determined by two conditions. Moreover, the sutra says: 'Bhikkhus (bhikṣu, monks), you should know that the eye, due to form as its condition, can produce eye-consciousness. All eye-consciousness arises in relation to the eye and form.' Furthermore, if this is the case, pudgala should be impermanent, because the sutra says: 'All consciousness that arises from conditions is impermanent.' If they insist that pudgala is not the object of consciousness, then it should not be perceived. If it is not perceived, it should not be known. If it is not known, how can its existence be established? If its existence is not established, it would undermine their own doctrine. Moreover, if it is allowed that pudgala is perceived by the six consciousnesses, then because eye-consciousness can perceive it, it should be different from sound, etc., just like form. Because ear-consciousness can perceive it, it should be different from form, etc., just like sound. The perception by the remaining consciousnesses can be inferred accordingly. Moreover, establishing pudgala as being perceived by the six consciousnesses contradicts the sutra. As the sutra says: 'Brahmins (brāhmaṇa, priests), you should know that the domains and objects of the five sense organs are different, and each can only experience its own domain and its own object. No other sense organ can experience the domain and object of another sense organ.' The five sense organs...
謂眼耳鼻舌身。意兼受用五根行處及彼境界。彼依意故。或不應執補特伽羅是五根境。如是便非五識所識。有違宗過。若爾意根境亦應別。如六生喻契經中言。如是六根行處境界各有差別。各別樂求自所行處及自境界。非此中說眼等六根。眼等五根及所生識無有勢力樂見等故。但說眼等增上勢力所引意識名眼等根。獨行意根增上勢力所引意識不能樂求眼等五根所行境界。故此經義無違前失。又世尊說。苾芻當知。吾今為汝具足演說一切所達所知法門。其體是何。謂諸眼色眼識眼觸。眼觸為緣內所生受。或樂或苦不苦不樂。廣說乃至。意觸為緣內所生受。或樂或苦不苦不樂。是名一切所達所知。由此經文決判一切所達知法。唯有爾所。此中無有補特伽羅。故補特伽羅亦應非所識。以慧與識境必同故。諸謂眼見補特伽羅。應知眼根見此所有于見非我謂見我故。彼便蹎墜惡見深坑。故佛經中自決此義。謂唯于諸蘊說補特伽羅。如人契經作如是說。眼及色為緣生於眼識。三和合觸俱起受想思。于中后四是無色蘊。初眼及色名為色蘊。唯由此量說名為人。即於此中隨義差別假立名想。或謂有情不悅意生儒童養者命者生者補特伽羅。亦自稱言我眼見色。復隨世俗說。此具壽有如是名如是種族如是姓類如是飲食如是受樂如是受苦如是
長壽如是久住如是壽際。苾芻當知。此唯名想。此唯自稱。但隨世俗假施設有。如是一切無常有為從眾緣生由思所造。世尊恒敕依了義經。此經了義。不應異釋。又薄伽梵告梵志言。我說一切有唯是十二處。若數取趣非是處攝無體理成。若是處攝則不應言是不可說。彼部所誦契經亦言。諸所有眼諸所有色。廣說乃至。苾芻當知。如來齊此施設一切建立一切有自體法。此中無有補特伽羅。如何可說此有實體。頻毗婆羅契經亦說。諸有愚昧無聞異生隨逐假名計為我者。此中無有我我所性。唯有一切眾苦法體將正已生。乃至廣說。有阿羅漢苾芻尼名世羅。為魔王說。
汝墮惡見趣 于空行聚中 妄執有有情 智者達非有 如即攬眾分 假想立為車 世俗立有情 應知攬諸蘊
世尊于雜阿笈摩中為婆羅門婆拖梨說。
婆拖梨諦聽 能解諸結法 謂依心故染 亦依心故凈 我實無我性 顛倒故執有 無有情無我 唯有有因法 謂十二有支 所攝蘊處界 審思此一切 無補特伽羅 既觀內是空 觀外空亦爾 能修空觀者 亦都不可得
經說。執我有五種失。謂起我見及有情見墮惡見趣。同諸外道。越路而行。于空性中心不悟入不能凈信不能安住不得解脫。聖法
【現代漢語翻譯】 現代漢語譯本： 『長壽』、『如是久住』、『如是壽際』，苾芻（bhiksu，比丘，佛教僧侶），當知，這些都只是名稱上的想法，只是自稱而已。只是隨順世俗的假立施設。像這樣的一切都是無常的、有為的，從眾多因緣產生，由思慮所造作。世尊總是教導我們依止了義經。這部經就是了義，不應該用不同的方式解釋。 而且，薄伽梵（Bhagavan，世尊）告訴梵志（brahmana，婆羅門）說：『我說一切有，只是十二處（ayatana，內六處和外六處）。如果數取趣（pudgala，補特伽羅，指代個體）不是十二處所包含的，那麼就無法在理上成立。如果是十二處所包含的，那麼就不應該說是不可說的。』他們所誦讀的契經也說：『所有眼，所有色』，廣泛地說乃至（包括所有六根和六塵）。苾芻（bhiksu，比丘，佛教僧侶）當知，如來只是到此為止施設一切，建立一切有自體的法。這裡面沒有補特伽羅（pudgala，補特伽羅，指代個體）。怎麼能說這裡面有實體呢？頻毗婆羅（Bimbisara）契經也說：『那些愚昧無聞的異生，隨逐假名，計以為我的人，這裡面沒有我，也沒有我所。只有一切眾苦的法體將要產生』，乃至廣泛地說。有一位阿羅漢（arhat，阿羅漢，證悟者）比丘尼（bhiksuni，比丘尼，佛教女僧侶）名叫世羅（Sela），為魔王說： 『你墮入了惡見的趣向， 在空行的聚合中， 妄想執著有有情存在， 智者明白實際上沒有。 就像觀察各個部分， 假想地建立為車子， 世俗上建立有情， 應當知道是聚合了諸蘊（skandha，五蘊）。』 世尊在雜阿笈摩（Samyuktagama）中為婆羅門（brahmana，婆羅門）婆拖梨（Bhadrāli）說： 『婆拖梨（Bhadrāli）仔細聽， 能夠理解各種結縛的法， 就是因為依靠心而產生染污， 也因為依靠心而得到清凈。 我實際上沒有我的自性， 因為顛倒的緣故執著為有。 沒有有情，沒有我， 只有有因的法， 就是十二有支（nidana，十二因緣）， 所包含的蘊（skandha，五蘊）、處（ayatana，十二處）和界（dhatu，十八界）。 仔細思考這一切， 沒有補特伽羅（pudgala，補特伽羅，指代個體）。 既然觀察到內在是空， 觀察到外在也是空。 能夠修習空觀的人， 也是不可得的。』 經中說：執著於我，有五種過失。就是生起我見和有情見，墮入惡見的趣向，和外道相同，越過正路而行，對於空性中心不領悟，不能清凈地相信，不能安住，不能得到解脫，遠離聖法。
【English Translation】 English version: 'Longevity', 'such long dwelling', 'such life span', bhikkhus (bhiksu, Buddhist monks), know that these are merely nominal thoughts, merely self-proclaimed. They are merely provisional designations according to worldly conventions. Like this, all is impermanent, conditioned, arising from numerous causes and conditions, created by thought. The Blessed One (Bhagavan) always instructs us to rely on sutras of definitive meaning. This sutra is of definitive meaning and should not be interpreted differently. Moreover, the Blessed One (Bhagavan) said to the brahmin (brahmana): 'I say that all that exists is only the twelve ayatanas (sense bases). If the pudgala (individual) is not included in the twelve ayatanas, then it cannot be logically established. If it is included in the twelve ayatanas, then it should not be said to be inexpressible.' The sutra they recite also says: 'All eyes, all forms,' and so on extensively (including all six senses and their objects). Bhikkhus (bhiksu, Buddhist monks), know that the Tathagata (如來) only establishes everything up to this point, establishing all dharmas with self-nature. There is no pudgala (individual) in this. How can it be said that there is a substance in this? The Bimbisara Sutra also says: 'Those ignorant and unlearned beings who follow false names and consider them to be me, there is no me or mine in this. Only the aggregates of all sufferings are about to arise,' and so on extensively. There was an arhat (enlightened being) bhikkhuni (Buddhist nun) named Sela, who said to the Mara (demon): 'You have fallen into a bad view, In the assembly of empty practices, You falsely cling to the existence of sentient beings, The wise know that there is none. Just as by observing the various parts, One falsely imagines and establishes a cart, Worldly people establish sentient beings, One should know that it is the aggregation of the skandhas (aggregates).' The Blessed One (Bhagavan) said to the brahmin (brahmana) Bhadrāli in the Samyuktagama: 'Bhadrāli, listen carefully, You can understand the dharmas of various fetters, That is, defilement arises because of relying on the mind, And purity is also attained because of relying on the mind. I actually have no self-nature, Because of delusion, I cling to existence. There is no sentient being, no self, There are only dharmas with causes, That is, the twelve nidanas (links of dependent origination), The skandhas (aggregates), ayatanas (sense bases), and dhatus (elements) that are included. Carefully consider all of this, There is no pudgala (individual). Since you observe that the inner is empty, Observe that the outer is also empty. The one who can cultivate the contemplation of emptiness, Is also unattainable.' The sutra says: Clinging to self has five faults. That is, giving rise to the view of self and the view of sentient beings, falling into the path of evil views, being the same as the heretics, going beyond the right path, not understanding the center of emptiness, not being able to purely believe, not being able to abide, not being able to attain liberation, and being far from the holy Dharma.
于彼不能清凈。此皆非量。所以者何。於我部中曾不誦故。汝宗許是量為部為佛言。若部是量佛非汝師汝非釋子。若佛言者此皆佛言。如何非量。彼謂。此說皆非真佛言。所以者何。我部不誦故。此極非理。非理者何。如是經文諸部皆誦。不違法性及余契經。而敢於中輒興誹撥我不誦故非真佛言。唯縱兇狂故極非理。又于彼部豈無此經謂一切法皆非我性。若彼意謂補特伽羅與所依法不一不異故說一切法皆非我。既爾應非意識所識。二緣生識經決判故。又于余經如何會釋。謂契經說。非我計我此中具有想心見倒。計我成倒說于非我。不言於我何煩會釋。非我者何。謂蘊處界。便違前說補特伽羅與色等蘊不一不異。又余經說。苾芻當知。一切沙門婆羅門等諸有執我等隨觀見。一切唯於五取蘊起。故無依我起於我見。但于非我法妄分別為我。又余經言。諸有已憶正憶當憶種種宿住。一切唯於五取蘊起。故定無有補特伽羅。若爾何緣此經復說我於過去世有如是色等。此經為顯能憶宿生一相續中有種種事。若見實有補特伽羅於過去生能有色等如何非墮起身見失。或應誹撥言無此經。是故此經依總假我言有色等如聚如流。若爾世尊應非一切智。無心心所能知一切法剎那剎那異生滅故。若許有我可能遍知。補特伽羅則應常住。許心滅
【現代漢語翻譯】 現代漢語譯本： 如果因為某個經典在他們的宗派中沒有誦讀，就認為它不純凈，這完全是不合理的。為什麼呢？因為在我的宗派中，我們誦讀這些經典。如果你們宗派認為某個經典是衡量真理的標準，並且認為是佛陀所說，那麼如果這個經典是衡量真理的標準，佛陀就不是你的老師，你就不是釋迦牟尼的弟子。如果這是佛陀所說，那麼所有這些都應該是佛陀所說的話，怎麼能說它不是衡量真理的標準呢？他們說：『這些話都不是真正的佛陀所說。』為什麼呢？因為我的宗派不誦讀它。』這非常不合理。為什麼說不合理呢？因為這樣的經文在各個宗派中都在誦讀，而且不違反佛法的本質和其他的契經。竟然敢於隨意誹謗，說因為我不誦讀，所以就不是真正的佛陀所說，這完全是瘋狂的舉動，極其不合理。而且，在他們的宗派中難道沒有這樣的經典，說一切法都不是我的自性嗎？如果他們的意思是，補特伽羅（Pudgala，補特伽羅，意為『人』或『個體』）與所依賴的法（Dharma，法，意為『事物』或『現象』）既不是同一的，也不是不同的，所以說一切法都不是我。如果是這樣，那麼它就不應該被意識所認識，因為二緣生識經（Dvaya-nimitta-vijnana，二緣生識，指意識由對像和根源兩個條件產生）已經明確地判定了這一點。那麼，對於其他的經典，又該如何解釋呢？比如契經（Sutra，契經，佛經）中說：『不是我卻認為是我的，這裡面具有想（Samjna，想，認知）、心（Citta，心，精神活動）、見（Drsti，見，觀點）的顛倒。』認為是我就成了顛倒，說的是非我。如果不說我，又何必費力解釋呢？什麼是非我呢？指的是蘊（Skandha，蘊，構成要素）、處（Ayatana，處，感覺器官和對像）、界（Dhatu，界，元素）。這就違背了前面所說的補特伽羅與色等蘊既不是同一的，也不是不同的說法。還有其他的經典說：『比丘（Bhikkhu，比丘，佛教僧侶）們，你們應當知道，所有的沙門（Sramana，沙門，修行者）、婆羅門（Brahmana，婆羅門，祭司）等，所有執著於我等隨觀見的人，一切都只是在五取蘊（Panca-upadana-skandha，五取蘊，執著的對象）中產生的。』所以沒有一個可以依賴的我，從而產生我見（Atma-drsti，我見，認為有真實自我的觀點），只是對於非我的法，錯誤地分別認為是我的。還有其他的經典說：『所有已經憶起、正在憶起、將要憶起種種宿世的人，一切都只是在五取蘊中產生的。』所以肯定沒有補特伽羅。如果這樣，為什麼這部經典又說我於過去世有如是色等呢？這部經典是爲了顯示能夠憶起宿世的同一個相續中有種種事情。如果認為確實有補特伽羅在過去生中能夠有色等，怎麼能不墮入起身見（Satkaya-drsti，起身見，認為五蘊和合的身體是真實自我的觀點）的錯誤呢？或者應該誹謗說沒有這部經典。所以這部經典是依據總體的假我來說有色等，就像聚集在一起的東西，像流動的水流一樣。如果這樣，世尊（Bhagavan，世尊，佛陀的尊稱）就不應該是一切智者（Sarvajna，一切智者，無所不知的人），因為沒有心和心所（Citta-caitta，心所，心理活動）能夠知道一切法剎那剎那的異生滅。如果允許有我，可能遍知一切，那麼補特伽羅就應該是常住的。如果允許心滅，那麼……
【English Translation】 English version: If one deems something impure simply because it is not recited in their sect, this is entirely unreasonable. Why? Because in my sect, we do recite these scriptures. If your sect considers a certain scripture to be a measure of truth and believes it to be the words of the Buddha, then if the scripture is a measure of truth, the Buddha is not your teacher, and you are not a disciple of Shakyamuni. If these are the words of the Buddha, then all of these should be the words of the Buddha; how can you say it is not a measure of truth? They say, 'These words are not the true words of the Buddha.' Why? Because my sect does not recite it.' This is extremely unreasonable. Why is it unreasonable? Because such scriptures are recited in various sects and do not contradict the nature of the Dharma (Dharma, meaning 'law' or 'teachings') and other Sutras (Sutra, meaning 'discourse' or 'scripture'). To dare to arbitrarily slander, saying that because I do not recite it, it is not the true words of the Buddha, is a completely mad act, utterly unreasonable. Moreover, in their sect, is there not such a scripture that says all dharmas are not of my nature? If their meaning is that the Pudgala (Pudgala, meaning 'person' or 'individual') is neither the same as nor different from the dharmas (Dharma, meaning 'things' or 'phenomena') it relies on, hence it is said that all dharmas are not 'I'. If that is the case, then it should not be recognized by consciousness, because the Dvaya-nimitta-vijnana Sutra (Dvaya-nimitta-vijnana, referring to consciousness arising from two conditions: object and source) has clearly judged this. Then, how should other scriptures be explained? For example, the Sutra says, 'Not 'I' yet thinking it is 'I', this contains the perversions of Samjna (Samjna, meaning 'perception'), Citta (Citta, meaning 'mind'), and Drsti (Drsti, meaning 'view').' Thinking it is 'I' becomes a perversion, speaking of non-'I'. If not speaking of 'I', why bother explaining? What is non-'I'? It refers to the Skandhas (Skandha, meaning 'aggregates'), Ayatanas (Ayatana, meaning 'sense bases'), and Dhatus (Dhatu, meaning 'elements'). This contradicts the previous statement that the Pudgala is neither the same as nor different from the Skandhas such as form. Furthermore, other scriptures say, 'Bhikkhus (Bhikkhu, meaning 'Buddhist monks'), you should know that all Sramanas (Sramana, meaning 'ascetics'), Brahmanas (Brahmana, meaning 'priests'), etc., all those who cling to 'I' and follow such views, everything arises only within the Five Upadana-skandhas (Panca-upadana-skandha, meaning 'aggregates of clinging').' Therefore, there is no 'I' to rely on, from which arises the Atma-drsti (Atma-drsti, meaning 'self-view'), but only a false differentiation of non-'I' dharmas as 'I'. And other scriptures say, 'All those who have remembered, are remembering, or will remember various past lives, everything arises only within the Five Upadana-skandhas.' Therefore, there is definitely no Pudgala. If so, why does this scripture say, 'I had such form, etc., in past lives'? This scripture is to show that in the same continuum that can remember past lives, there are various events. If one sees that there truly is a Pudgala who can have form, etc., in past lives, how can one not fall into the error of Satkaya-drsti (Satkaya-drsti, meaning 'view of a real self in the aggregates')? Or one should slander and say that there is no such scripture. Therefore, this scripture speaks of having form, etc., based on the general, imputed 'I', like things gathered together, like a flowing stream. If so, the Bhagavan (Bhagavan, meaning 'the Blessed One', a title for the Buddha) should not be Sarvajna (Sarvajna, meaning 'omniscient'), because without mind and Citta-caitta (Citta-caitta, meaning 'mental factors'), one cannot know the momentary arising and ceasing of all dharmas. If one allows for an 'I' that can know everything, then the Pudgala should be permanent. If one allows for the cessation of mind, then...
時此不滅故。如是便越汝所許宗。我等不言佛於一切能頓遍知故名一切智者。但約相續有堪能故。謂得佛名諸蘊相續成就如是殊勝堪能才作意時于所欲知境無倒智起故名一切智。非於一念能頓遍知。故於此中有如是頌。
由相續有能 如火食一切 如是一切智 非由頓遍知
如何得知約相續說知一切法非我遍知。說佛世尊有三世故。於何處說。如有頌言。
若過去諸佛 若未來諸佛 若現在諸佛 皆滅眾生憂
汝宗唯許蘊有三世。非數取趣。故定應爾。
說一切有部俱舍論卷第二十九 大正藏第 29 冊 No. 1558 阿毗達磨俱舍論
阿毗達磨俱舍論卷第三十
尊者世親造
三藏法師玄奘奉 詔譯破執我品第九之二
若唯五取蘊名補特伽羅。何故世尊作如是說。吾今為汝說諸重擔取捨重擔荷重擔者。何緣於此佛不應說。不應重擔即名能荷。所以者何。曾未見故。不可說事亦不應說。所以者何。亦未見故。又取重擔應非蘊攝重擔自取曾未見故。然經說愛名取擔者。既即蘊。攝。荷者應然。即于諸蘊立數取趣。然恐謂此補特伽羅是不可說常住實有。故此經后佛自釋言。但隨世俗說此具壽有如是名。乃至廣說。如上所引人經文句。為令了此補
特伽羅可說無常非實有性。即五取蘊自相逼害得重擔名。前前剎那引後後故名為荷者。故非實有補特伽羅。補特伽羅定應實有。以契經說諸有撥無化生有情邪見攝故。誰言無有化生有情如佛所言我說有故。謂蘊相續能往後世不由胎卵濕名化生有情。撥此為無故邪見攝。化生諸蘊理實有故。又許此邪見謗補特伽羅。汝等應言。是何所斷。見修所斷。理並不然。補特伽羅非諦攝故。邪見不應修所斷故。若謂經說有一補特伽羅生在世間應非蘊者。亦不應理。此于總中假說一故。如世間說一麻一米一聚一言。或補特伽羅應許有為攝。以契經說生世間故。非此言生如蘊新起。依何義說生在世間。依此今時取別蘊義。如世間說能祠者生記論者生取明論故。又如世說有苾芻生有外道生。取儀式故。或如世說有老者生有病者生。取別位故。佛已遮故此救不成。如勝義空契經中說。有業有異熟。作者不可得。謂能捨此蘊及能續余蘊。唯除法假。故佛已遮。頗勒具那契經亦說。我終不說有能取者。故定無一補特伽羅能於世間取捨諸蘊。又汝所引祠者等生。其體是何而能喻此。若執是我彼不極成。若心心所彼唸唸滅新新生故取捨不成。若許是身亦如心等。又如明等與身有異。蘊亦應異補特伽羅。老病二身各與前別。數論轉變如前已遣。故彼所
【現代漢語翻譯】 現代漢語譯本 特伽羅（Pudgala，意為『補特伽羅』，指不可分割的個體）可以說無常，並非真實存在。即五取蘊（Panca-upadanakkhandha，構成經驗存在的五種要素：色、受、想、行、識）自身互相逼迫損害，因此被稱為重擔。前一剎那引導后一剎那，因此被稱為荷擔者。所以，並非真實存在補特伽羅。 如果補特伽羅必定真實存在，那麼為什麼契經（Sutra，佛經）中說，那些否認化生有情（Opapatika，指非由父母所生，而是突然出現的有情）的人，會被邪見（Micchatta，錯誤的見解）所攝？誰說沒有化生有情？正如佛所說，我說有。指的是蘊（Skandha，構成存在的要素）的相續能夠前往後世，不是通過胎生、卵生、濕生，而是被稱為化生有情。否定這一點，因此被邪見所攝。化生諸蘊在理上是真實存在的。 又如果允許這種邪見誹謗補特伽羅，你們應該說，這是什麼所斷？見所斷（Dassanapahatabba，通過見道斷除的煩惱）還是修所斷（Bhavanapahatabba，通過修道斷除的煩惱）？從道理上講，這並不成立。因為補特伽羅不屬於諦（Sacca，真理）所包含的範圍，所以邪見不應該是修所斷。 如果認為經中說有一個補特伽羅生在世間，那麼它就不應該是蘊嗎？這也不合理。這是在總體中假說一個，就像世間說一麻、一米、一聚、一言一樣。或者，補特伽羅應該被允許是有為法（Sankhata，因緣和合而成的法）所攝，因為契經中說『生世間』。但這裡的『生』，不像蘊的新生。依據什麼意義說『生在世間』？依據現在這個時候取不同的蘊的意義。就像世間說能祭祀的人出生、能記論的人出生，因為他們掌握了明論。 又比如世間說有比丘出生、有外道出生，是因為他們接受了某種儀式。或者像世間說有老人出生、有病人出生，是因為他們處於不同的狀態。佛陀已經遮止了這種說法，所以這種辯解不成立。就像勝義空（Paramattha-sunnata，勝義諦的空性）的契經中說：有業（Kamma，行為），有異熟（Vipaka，果報），但作者不可得。指的是能夠捨棄此蘊，並且能夠延續其他蘊，除了法的假立之外。所以佛陀已經遮止了。 頗勒具那（Phagguna，人名）契經也說：我始終沒有說過有能取者。所以一定沒有一個補特伽羅能夠在世間取捨諸蘊。而且，你們所引用的祭祀者等出生，它們的本體是什麼，才能用來比喻這種情況？如果執著于『我』，那麼這個『我』並不被普遍認可。如果是心心所（Citta-cetasika，心和心所法），那麼它們唸唸生滅，新新生起，所以取捨不成。如果允許是身體，也和心等一樣（是無常的）。而且，就像光明等與身體不同一樣，蘊也應該與補特伽羅不同。老年和疾病兩種身體，各自與之前的身體不同。數論（Samkhya，古印度哲學流派）的轉變論，之前已經駁斥過了。所以他們的說法...
【English Translation】 English version It can be said that Pudgala (the 'person', referring to an indivisible individual) is impermanent and not truly existent. That is, the five aggregates of clinging (Panca-upadanakkhandha, the five elements constituting experiential existence: form, feeling, perception, mental formations, and consciousness) themselves oppress and harm each other, hence they are called a heavy burden. The preceding moment leads to the subsequent moment, hence it is called the bearer. Therefore, there is no truly existent Pudgala. If Pudgala must truly exist, then why does the Sutra (Buddhist scripture) say that those who deny the existence of beings born spontaneously (Opapatika, beings not born from parents but appearing suddenly) are included in wrong views (Micchatta, incorrect views)? Who says there are no beings born spontaneously? As the Buddha said, I say there are. It refers to the continuity of aggregates (Skandha, elements constituting existence) that can go to the next life, not through womb-birth, egg-birth, or moisture-birth, but are called beings born spontaneously. Denying this is therefore included in wrong views. The aggregates of spontaneous birth are truly existent in principle. Furthermore, if this wrong view is allowed to slander Pudgala, you should say, what is it that is abandoned? Abandoned by seeing (Dassanapahatabba, defilements abandoned through the path of seeing) or abandoned by cultivation (Bhavanapahatabba, defilements abandoned through the path of cultivation)? In principle, this is not established. Because Pudgala is not included in the scope of Truth (Sacca, reality), therefore wrong view should not be abandoned by cultivation. If it is thought that the Sutra says there is a Pudgala born in the world, then should it not be an aggregate? This is also unreasonable. This is a provisional designation of one within the whole, just as the world speaks of one sesame seed, one grain of rice, one heap, one word. Or, Pudgala should be allowed to be included in conditioned phenomena (Sankhata, phenomena arising from causes and conditions), because the Sutra says 'born in the world'. But this 'birth' is not like the new arising of aggregates. According to what meaning is it said 'born in the world'? According to the meaning of taking different aggregates at this present time. Just as the world says the sacrificer is born, the debater is born, because they have mastered the clear treatises. Or, for example, the world says a Bhikkhu (Buddhist monk) is born, a heretic is born, because they have accepted a certain ritual. Or like the world says an old person is born, a sick person is born, because they are in different states. The Buddha has already refuted this, so this defense is not established. Just as the Sutra on the emptiness of ultimate reality (Paramattha-sunnata, emptiness of ultimate truth) says: there is action (Kamma, deed), there is result (Vipaka, consequence), but the doer is not to be found. It refers to being able to abandon this aggregate and being able to continue other aggregates, except for the designation of the Dharma. Therefore, the Buddha has already refuted this. The Phagguna (name of a person) Sutra also says: I have never said that there is a taker. Therefore, there is definitely no Pudgala who can take and abandon aggregates in the world. Moreover, what is the essence of the sacrificer, etc., that you cited, that can be used to illustrate this situation? If you cling to 'I', then this 'I' is not universally recognized. If it is mind and mental factors (Citta-cetasika, mind and mental concomitants), then they arise and cease moment by moment, newly arising, so taking and abandoning is not established. If it is allowed to be the body, it is also like the mind, etc. (impermanent). Moreover, just as light, etc., are different from the body, the aggregates should also be different from Pudgala. The two bodies of old age and sickness are each different from the previous body. The transformation theory of Samkhya (ancient Indian philosophical school) has been refuted before. Therefore, their statement...
引為喻不成。又許蘊生非數取趣則定許此異蘊及常。又此唯一。蘊體有五。寧不說此與蘊有異。大種有四造色唯一。寧言造色不異大種。是彼宗過。何謂彼宗。諸計造色即大種論。設如彼見應作是質。如諸造色即四大種亦應即五蘊立補特伽羅。若補特伽羅即諸蘊者。世尊何不記命者即身。觀能問者阿世耶故。問者執一內用士夫體實非虛名為命者。依此問佛與身一異。此都無故一異不成。如何與身可記一異。如不可記龜毛䩕軟。古昔諸師已解斯結。昔有大德名曰龍軍。三明六通具八解脫。於時有一畢鄰陀王。至大德所作如是說。我今來意欲請所疑。然諸沙門性好多語。尊能直答。我當請問。大德受請。王即問言。命者與身為一為異。大德答言。此不應記。王言。豈不先有要耶。今何異言不答所問。大德質曰。我欲問疑。然諸國王性好多語。王能直答。我當發問。王便受教。大德問言。大王宮中諸庵羅樹所生果味為酢為甘。王言。宮中本無此樹。大德復責。先無要耶。今何異言不答所問。王言。宮內此樹既無。寧可答言果味甘酢。大德誨曰。命者亦無。如何可言與身一異。佛何不說命者都無。亦觀問者阿世耶故。問者或於諸蘊相續謂為命者。依之發問。世尊若答命者都無。彼墮邪見故佛不說。彼未能了緣起理故。非受正法
【現代漢語翻譯】 現代漢語譯本： 用比喻來說明是不成立的。如果承認蘊生不是數取趣（Pudgala，補特伽羅，意為個體、人），那就必定承認這個異蘊是常恒的。而且這個異蘊是唯一的。蘊的體性有五種，為什麼不說這個異蘊與五蘊不同呢？四大種（四大元素：地、水、火、風）有四種，所造色（Rupa，色，由四大產生的物質現象）只有一種，為什麼說所造色與四大種沒有不同呢？這是他們的宗派的過失。什麼是他們的宗派呢？就是那些認為所造色就是四大種的理論。假設像他們那樣認為，就應該這樣質問：如果所有的所造色就是四大種，那也應該用五蘊來建立補特伽羅。如果補特伽羅就是諸蘊，世尊（釋迦牟尼佛）為什麼不直接說明命者（Jiva，靈魂、生命）就是身體呢？這是因為觀察到提問者的意圖。提問者執著於一個內在起作用的士夫（Purusha，神我、靈魂）的實體，認為它真實不虛，並稱之為命者。依據這個觀點來問佛，命者與身體是一還是異。因為根本沒有這個東西，所以一和異都不能成立。怎麼能說命者與身體是一還是異呢？就像不能說烏龜的毛是柔軟還是堅硬一樣。古代的諸位大師已經解開了這個結。過去有一位大德，名叫龍軍（Nagarjuna，龍樹），精通三明六通，具備八解脫。當時有一位畢鄰陀王（King Bimbisara，頻婆娑羅王），來到大德那裡，這樣說道：『我今天來的目的是想請教我疑惑的問題。但是那些沙門（Shramana，修行者）大多喜歡多說話。如果您能直接回答，我就提問。』大德接受了他的請求。國王就問道：『命者與身體是一還是異？』大德回答說：『這個問題不應該回答。』國王說：『難道不是事先有約定嗎？現在為什麼又說不回答所問的問題呢？』大德反問道：『我想問您一個問題。但是那些國王大多喜歡多說話。如果您能直接回答，我就提問。』國王就答應了。大德問道：『大王宮中那些庵羅樹（Amra，芒果樹）所生的果實，味道是酸的還是甜的？』國王說：『宮中本來就沒有這種樹。』大德又反問道：『難道不是事先有約定嗎？現在為什麼又說不回答所問的問題呢？』國王說：『宮內既然沒有這種樹，怎麼能回答果實的味道是甜還是酸呢？』大德教誨說：『命者也是沒有的。怎麼能說命者與身體是一還是異呢？』佛陀為什麼不說命者根本不存在呢？也是因為觀察提問者的意圖。提問者或許認為諸蘊的相續就是命者，依據這個觀點來提問。世尊如果回答命者根本不存在，他們就會墮入邪見，所以佛陀不說。他們沒有理解緣起的道理，所以不能接受正法。
【English Translation】 English version: It is not valid to use analogies. Furthermore, if you admit that the arising of the skandhas (蘊, aggregates) is not a Pudgala (補特伽羅, individual, person), then you must admit that this different skandha is permanent. Moreover, this is the only one. The nature of the skandhas is fivefold. Why not say that this is different from the skandhas? The great elements (大種, the four primary elements: earth, water, fire, and wind) are four, and the derived matter (造色, Rupa, material phenomena produced by the four elements) is only one. Why say that derived matter is not different from the great elements? This is a fault of their doctrine. What is their doctrine? It is the theory that derived matter is the same as the great elements. Suppose they hold such a view, they should be questioned thus: If all derived matter is the same as the four great elements, then a Pudgala should also be established by the five skandhas. If a Pudgala is the same as the skandhas, why did the World-Honored One (世尊, Shakyamuni Buddha) not directly state that the Jiva (命者, soul, life) is the same as the body? This is because he observed the intention of the questioner. The questioner clings to an inner, functioning entity of a Purusha (士夫, self, soul), considering it real and calling it Jiva. Based on this view, they ask the Buddha whether the Jiva is the same as or different from the body. Because this thing does not exist at all, neither sameness nor difference can be established. How can one say whether the Jiva is the same as or different from the body? It is like not being able to say whether a tortoise's hair is soft or hard. Ancient masters have already resolved this knot. In the past, there was a great virtuous one named Nagarjuna (龍軍, Longshu), proficient in the three vidyas (三明, three kinds of knowledge) and six abhijñas (六通, six supernormal powers), possessing the eight liberations (八解脫). At that time, there was a King Bimbisara (畢鄰陀王, Pinposuoluo Wang), who came to the great virtuous one and said: 'I have come today to ask about my doubts. However, those Shramanas (沙門, practitioners) mostly like to talk a lot. If you can answer directly, I will ask.' The great virtuous one accepted his request. The king then asked: 'Is the Jiva the same as or different from the body?' The great virtuous one replied: 'This question should not be answered.' The king said: 'Was there not a prior agreement? Why do you now say that you will not answer the question?' The great virtuous one retorted: 'I want to ask you a question. However, those kings mostly like to talk a lot. If you can answer directly, I will ask.' The king then agreed. The great virtuous one asked: 'The fruits produced by the Amra trees (庵羅樹, mango trees) in the king's palace, are they sour or sweet?' The king said: 'There are no such trees in the palace.' The great virtuous one retorted again: 'Was there not a prior agreement? Why do you now say that you will not answer the question?' The king said: 'Since there are no such trees in the palace, how can I answer whether the fruits are sweet or sour?' The great virtuous one instructed: 'The Jiva also does not exist. How can one say whether the Jiva is the same as or different from the body?' Why did the Buddha not say that the Jiva does not exist at all? It is also because he observed the intention of the questioner. The questioner may think that the continuity of the skandhas is the Jiva, and based on this view, they ask the question. If the World-Honored One answered that the Jiva does not exist at all, they would fall into wrong views, so the Buddha did not say so. They have not understood the principle of dependent origination (緣起), so they cannot receive the true Dharma (正法).
器。不為說假有。理必應爾。世尊說故。如世尊告阿難陀言。有姓筏蹉出家外道。來至我所作是問言。我於世間為有非有。我不為記。所以者何。若記為有違法真理。以一切法皆無我故。若記為無增彼愚惑。彼便謂我先有今無。對執有愚此愚更甚。謂執有我則墮常邊。若執無我便墮斷邊。此二輕重如經廣說。依如是義故有頌曰。
觀為見所傷 及壞諸善業 故佛說正法 如牝虎銜子 執真我為有 則為見牙傷 撥俗我為無 便壞善業子
復說頌曰。
由實命者無 佛不言一異 恐撥無假我 亦不說都無 謂蘊相續中 有業果命者 若說無命者 彼撥此為無 不說諸蘊中 有假名命者 由觀發問者 無力解真空 如是觀筏蹉 意樂差別故 彼問有無我 佛不答有無
何緣不記世間常等。亦觀問者阿世耶故。問者若執我為世間。我體都無故。四記皆非理。若執生死皆名世間。佛四種記亦皆非理。謂若常者無得涅槃。若是非常便自斷滅不由功力鹹得涅槃。若說為常亦非常者定應一分無得涅槃。一分有情自證圓寂。若記非常非非常者則非得涅槃。非不得涅槃。決定相違便成戲論。然依聖道可般涅槃。故四定記皆不應理。如離系子問雀死生。佛知彼心不為定
【現代漢語翻譯】 現代漢語譯本： 不應爲了說明假有的存在而說它存在，因為真理必然是如此，這是世尊所說的。例如，世尊告訴阿難陀（Ananda）說：『有一個名叫筏蹉（Vatsa）的出家外道來到我這裡，這樣問道：我對世間來說，是有還是沒有？』 我沒有回答他。為什麼呢？如果我說有，就違背了真理，因為一切法都沒有『我』（無我）。如果我說沒有，就會增加他的愚昧迷惑，他就會認為我先前有而現在沒有了。對於執著于『有』的愚癡，這種愚癡更為嚴重。如果執著于『有我』，就會墮入『常』邊；如果執著于『無我』，就會墮入『斷』邊。這兩種錯誤的輕重，如經中所廣說。依據這樣的道理，所以有頌說： 『觀察（錯誤的見解）會傷害（修行者），並且破壞各種善業，所以佛陀宣說正法，就像母老虎銜著幼崽一樣（小心翼翼）。執著于真實的『我』為『有』，就會被見解的牙齒所傷；否定世俗的『我』為『無』，就會破壞善業的種子。』 又說頌曰： 『由於真實的命者（靈魂）不存在，所以佛陀不說（世間與我）是一還是異。因為害怕否定了假我的存在，所以也不說完全沒有（我）。如果認為在蘊（五蘊：色、受、想、行、識）的相續中，有業、果和命者，如果說沒有命者，他就會否定這個（相續）的存在。不說在諸蘊中，有假名的命者，因為觀察到提問者沒有能力理解真空的道理。像這樣，觀察筏蹉（Vatsa）的意樂差別，他問『有我』還是『無我』，佛陀不回答『有』或『無』。』 為什麼不回答世間是常還是無常等問題呢？也是觀察提問者的意圖。如果提問者執著于『我』就是世間，而『我』的本體根本不存在，所以四種記別（常、無常、亦常亦無常、非常非無常）都不合理。如果執著于生死都叫做世間，佛陀的四種記別也都不合理。如果說是常，就無法得到涅槃；如果說不是常，那就自己斷滅，不需要通過修行就能得到涅槃。如果說是『常』也『非常』，那必定有一部分無法得到涅槃，一部分有情自己證得圓寂。如果回答『非常』也『非非常』，那就不是得到涅槃，也不是不得涅槃，這樣決定性的矛盾就成了戲論。然而，依靠聖道可以進入涅槃，所以四種決定性的回答都不合理。就像離系子（一種外道）問麻雀的死和生一樣，佛陀知道他的心意，所以不作決定性的回答。
【English Translation】 English version: One should not assert the existence of a false entity to explain it, for truth must be so, as the World-Honored One has said. For example, the World-Honored One told Ananda (Ananda): 'There was a wandering ascetic named Vatsa (Vatsa), who came to me and asked: 'In relation to the world, do I exist or not?' I did not answer him. Why? If I were to say that I exist, it would violate the truth, because all dharmas are without a 'self' (anatta). If I were to say that I do not exist, it would increase his ignorance and confusion, and he would think that I previously existed but now do not. Compared to the foolishness of clinging to 'existence,' this foolishness is even greater. If one clings to the idea of 'having a self,' one falls into the extreme of 'permanence'; if one clings to the idea of 'having no self,' one falls into the extreme of 'annihilation.' The severity of these two errors is extensively explained in the scriptures. Based on this principle, there is a verse that says: 'Observation (wrong views) harms (the practitioner) and destroys various good deeds, so the Buddha teaches the true Dharma like a tigress carrying her cub (with utmost care). Clinging to the true 'self' as 'existent' is like being wounded by the teeth of views; denying the conventional 'self' as 'non-existent' destroys the seeds of good deeds.' Another verse says: 'Because a real life-entity (soul) does not exist, the Buddha does not say (the world and I) are one or different. Fearing the denial of the existence of the conventional self, he does not say there is absolutely no (self). If one thinks that within the continuum of the aggregates (five skandhas: form, feeling, perception, mental formations, consciousness), there are karma, consequences, and a life-entity, if one says there is no life-entity, he will deny the existence of this (continuum). He does not say that within the aggregates, there is a nominally designated life-entity, because he observes that the questioner lacks the ability to understand the principle of emptiness. Thus, observing the different inclinations of Vatsa (Vatsa), when he asked whether there is a 'self' or 'no self,' the Buddha did not answer 'yes' or 'no.' Why not answer questions such as whether the world is permanent or impermanent? It is also to observe the questioner's intention. If the questioner clings to the idea that 'I' is the world, and the essence of 'I' does not exist at all, then the four predications (permanent, impermanent, both permanent and impermanent, neither permanent nor impermanent) are all unreasonable. If one clings to the idea that birth and death are all called the world, then the Buddha's four predications are also unreasonable. If it is said to be permanent, then one cannot attain Nirvana; if it is said to be impermanent, then one annihilates oneself, and one can attain Nirvana without cultivation. If it is said to be both 'permanent' and 'impermanent,' then a portion must be unable to attain Nirvana, and a portion of sentient beings will realize perfect tranquility on their own. If one answers 'neither permanent' nor 'neither impermanent,' then it is neither attaining Nirvana nor not attaining Nirvana, and such a decisive contradiction becomes a mere game of words. However, one can enter Nirvana by relying on the Noble Path, so the four decisive answers are all unreasonable. Just as when the follower of the Nirgrantha (a type of ascetic) asked about the death and birth of a sparrow, the Buddha knew his intention and did not give a decisive answer.
記。有邊等四亦不記者。以同常等皆有失故。寧知此四義同常等。以有外道名嗢底迦。先問世間有邊等四。復設方便矯問世尊。為諸世間皆由聖道能得出離為一分耶。尊者阿難因告彼曰。汝以此事已問世尊。今復何緣改名重問。故知后四義與前同。復以何緣世尊不記如來死後有等四耶。亦觀問者阿世耶故。問者妄計已解脫我名為如來而發問故。今應詰問計有我者。佛何緣記有現補特伽羅不記如來死後亦有。彼言恐有墮常失故。若爾何緣佛記慈氏汝于來世當得作佛。及記弟子身壞命終某甲今時已生某處。此豈非有墮常過失。若佛先見補特伽羅彼涅槃已便不復見以不知故不記有者則撥大師具一切智。或應許不記由我體都無。若謂世尊見而不說則有離蘊及常住過。若見非見俱不可說則應漸言不可說佛是一切智。非一切智。若謂實有補特伽羅。以契經言諦故住故定執無我者墮惡見處故。此不成證。彼經亦說定執有我者墮惡見處故。阿毗達磨諸論師言。執我有無俱邊見攝。如次墮在常斷邊故。彼師所說深為應理。以執有我則墮常邊。若執無我便墮斷邊。前筏蹉經分明說故。若定無有補特伽羅為說阿誰流轉生死。不應生死自流轉故。然薄伽梵于契經中。說諸有情無明所覆貪愛所繫馳流生死故應定有補特伽羅。此復如何流轉生死。由
【現代漢語翻譯】 現代漢語譯本：記錄。有邊等四種情況也不記錄，是因為與常見的情況等同都會有失誤。憑什麼知道這四種情況與常見情況等同呢？因為有個外道名叫嗢底迦（Uddaka），他先問世間是否有邊等四種情況，又設法巧妙地問世尊，是否所有世間都能通過聖道得到解脫，還是一部分？尊者阿難（Ānanda）因此告訴他說：『你已經用這件事問過世尊了，現在又為何改頭換面地重問？』所以知道后四種情況與前四種情況相同。又因為什麼緣故世尊不記錄如來死後是有等四種情況呢？也是觀察提問者的意圖。提問者錯誤地認為已解脫的我名為如來而發問。現在應該詰問那些認為有我的人，佛為什麼記錄有現在的補特伽羅（pudgala，補特伽羅，意為『人』或『個體』），而不記錄如來死後也有？他們說恐怕會有落入常見的過失。如果這樣，為什麼佛記錄慈氏（Maitreya，彌勒菩薩）你將來會成佛，以及記錄弟子身壞命終后，某甲現在已經生在某處？這難道沒有落入常見的過失嗎？如果佛先前見到補特伽羅，他涅槃后便不再見到，因為不知道，不記錄有，那麼就否定了大師具有一切智慧。或者應該允許不記錄是因為我的本體完全沒有。如果說世尊見到而不說，那麼就有離蘊和常住的過失。如果見到和非見到都不可說，那麼就應該逐漸地說不可說佛是一切智，非一切智。如果說確實有補特伽羅，因為契經（sūtra，佛經）說諦故住故，如果一定執著無我，就會墮入惡見之處。這不能作為證據，因為那部經也說一定執著有我的人會墮入惡見之處。阿毗達磨（Abhidharma，阿毗達磨，意為『論』或『殊勝法』）的論師說，執著有我和無我都屬於邊見，依次墮入常邊和斷邊。那位論師所說非常合理，因為執著有我就會墮入常邊，如果執著無我就會墮入斷邊。前筏蹉經（Vatsagotra Sutra）分明地說了這一點。如果一定沒有補特伽羅，為誰說流轉生死呢？不應該是生死自己流轉。然而薄伽梵（Bhagavan，世尊）在契經中說，諸有情（sentient beings，有情，指一切有情識的生命）被無明所覆蓋，被貪愛所束縛，馳流於生死，所以應該一定有補特伽羅。這又是如何流轉生死的呢？由……
【English Translation】 English version: Record. The four cases of having edges, etc., are also not recorded because equating them with common situations would lead to errors. How do we know that these four cases are the same as common situations? Because there was an outsider named Uddaka, he first asked whether the world has edges, etc., and then cleverly asked the World-Honored One whether all worlds can be liberated through the holy path, or only a portion? Venerable Ānanda therefore told him: 'You have already asked the World-Honored One about this matter, why are you now changing the question and asking again?' Therefore, it is known that the latter four cases are the same as the former four. Furthermore, for what reason does the World-Honored One not record the four cases of whether the Tathāgata (Tathāgata, meaning 'Thus Gone One', an epithet of the Buddha) exists after death, etc.? It is also observing the intention of the questioner. The questioner mistakenly believes that the liberated 'I' is called Tathāgata and asks the question. Now, those who believe in the existence of 'I' should be questioned: why does the Buddha record the existence of the present pudgala (pudgala, meaning 'person' or 'individual'), but not record that the Tathāgata also exists after death? They say that there is a fear of falling into the fault of permanence. If so, why does the Buddha record that Maitreya (Maitreya, the future Buddha) will become a Buddha in the future, and record that after the disciple's body is destroyed and life ends, so-and-so is now born in such-and-such a place? Isn't this falling into the fault of permanence? If the Buddha previously saw the pudgala, he would no longer see him after his nirvana, because he does not know, and not recording existence would negate the master's possession of all wisdom. Or it should be allowed that not recording is because the substance of 'I' is completely non-existent. If it is said that the World-Honored One sees but does not speak, then there would be the fault of separation from the aggregates and permanence. If seeing and not seeing are both unspeakable, then it should be gradually said that the unspeakable Buddha is all-knowing and not all-knowing. If it is said that there is indeed a pudgala, because the sutra (sūtra, meaning 'scripture') says that truth abides, then if one insists on non-self, one will fall into a place of evil views. This cannot be used as evidence, because that sutra also says that those who insist on the existence of 'I' will fall into a place of evil views. The Abhidharma (Abhidharma, meaning 'higher teachings') masters say that clinging to the existence or non-existence of 'I' is included in extreme views, falling into the extremes of permanence and annihilation respectively. What that master said is very reasonable, because clinging to the existence of 'I' will fall into the extreme of permanence, and if one clings to the non-existence of 'I', one will fall into the extreme of annihilation. The previous Vatsagotra Sutra clearly stated this. If there is definitely no pudgala, for whom is the cycle of birth and death spoken of? It should not be that birth and death cycle themselves. However, the Bhagavan (Bhagavan, meaning 'Blessed One', an epithet of the Buddha) said in the sutras that sentient beings (sentient beings, referring to all living beings with consciousness) are covered by ignorance and bound by craving, rushing into birth and death, so there should definitely be a pudgala. How does this cycle of birth and death occur? By...
舍前蘊取后蘊故。如是義宗前已徴遣。如燎原火雖剎那滅而由相續說有流轉。如是蘊聚假說有情。愛取為緣流轉生死。若唯有蘊。何故世尊作如是說。今我于昔為世導師名為妙眼。此說何咎。蘊各異故。若爾是何物。謂補特伽羅。昔我即今體應常住。故說今我昔為師言。顯昔與今是一相續。如言此火曾燒彼事。若謂決定有真實我則應唯佛能明瞭觀。觀已應生堅固我執。從斯我執我所執生。從此應生我我所愛。故薄伽梵作如是言。若執有我便執我所。執我所故。于諸蘊中便復發生我我所愛。薩迦耶見我愛所縛則為謗佛。去解脫遠。若謂於我不起我愛。此言無義。所以者何。于非我中橫計為我。容起我愛。非實我中。如是所言無理為證。故彼于佛真聖教中無有因緣起見瘡皰。如是一類執有不可說補特伽羅。復有一類總撥一切法體皆非有。外道執有別真我性。此等一切見不如理。皆不能免無解脫過。若一切類我體都無。剎那滅心於曾所受久相似境何能憶知。如是憶知從相續內念境想類心差別生。且初憶念為從何等心差別無間生。從有緣彼作意相似相屬想等不為依止差別愁憂散亂等緣損壞功德心差別起。雖有如是作意等緣。若無彼類心差別者則無堪能修此憶念。雖有彼類心差別因若無如是緣亦無能修理。要具二種方可能修。諸
【現代漢語翻譯】 現代漢語譯本 捨棄前一蘊而取后一蘊，因此，這樣的義理在前文中已經討論過了。就像燎原之火，雖然剎那間熄滅，但由於相續不斷，所以說它在流轉。同樣，蘊聚只是假說為有情（Sattva，眾生）。以愛和取為因緣，眾生在生死中流轉。如果只有蘊，為什麼世尊（Bhagavan，佛）會這樣說：『如今我於過去世曾為世間導師，名為妙眼』？這樣說有什麼過失呢？因為蘊各不相同。如果這樣，那麼『我』是什麼呢？是指補特伽羅（Pudgala，補特伽羅，意為『人』或『個體』）。如果說『過去的我』就是『現在的我』，那麼『我』就應該常住不變。所以說『如今我過去為師』，是爲了表明過去和現在是同一相續。就像說『這火曾經燒過那東西』一樣。如果認為確實存在真實的『我』，那麼只有佛才能清楚地觀察到。觀察之後，應該產生堅固的『我執』。從這『我執』，就會產生『我所執』。從這『我所執』，就會產生對『我』和『我所』的愛。所以薄伽梵這樣說：『如果執著有『我』，就會執著『我所』。因為執著『我所』，就會在諸蘊中再次產生對『我』和『我所』的愛。』薩迦耶見（Satkayadristi，有身見，認為五蘊和合的身體是『我』）被『我愛』束縛，就是誹謗佛，遠離解脫。如果說對於『我』不起『我愛』，這種說法沒有意義。為什麼呢？因為在非『我』之中，錯誤地認為是『我』，才可能產生『我愛』，而在真實的『我』之中，不可能產生『我愛』。所以這種說法沒有道理可以證明。因此，他們對於佛陀真實的聖教，沒有因緣生起見解的瘡皰。像這樣一類人執著有不可說的補特伽羅。又有一類人完全否定一切法的本體，認為都不是真實存在的。外道執著有另外的真我自性。這些所有的見解都不如理，都不能避免沒有解脫的過失。如果一切種類都沒有『我』的本體，那麼剎那滅的心，對於曾經所接受的、長久相似的境，怎麼能夠憶知呢？這樣的憶知，是從相續之內的念境、想類、心差別而產生的。那麼最初的憶念是從什麼樣的心差別無間產生的呢？是從有緣彼（指所憶念的境）的作意、相似相屬的想等，不被依止差別、愁憂散亂等因緣損壞功德的心差別而生起的。即使有這樣的作意等因緣，如果沒有那類心差別，也就沒有能力修習這種憶念。即使有那類心差別的因，如果沒有這樣的緣，也沒有能力修習憶念。必須具備這兩種條件，才可能修習。
【English Translation】 English version Abandoning the preceding Skandha (aggregate) and taking up the subsequent one. Thus, such a principle has already been discussed in the previous text. Like a wildfire, although it extinguishes in an instant, it is said to be in flux due to its continuous succession. Similarly, the aggregates (Skandhas) are merely a hypothetical designation for sentient beings (Sattva). With attachment (Trishna) and grasping (Upadana) as conditions, sentient beings transmigrate in Samsara (the cycle of birth and death). If there are only Skandhas, why did the Bhagavan (Buddha) say: 'Now, in the past, I was a guide for the world, named Wonderful Eye (Dīpaṃkara Buddha)'? What fault is there in saying this? Because the Skandhas are different from each other. If so, what is 'I'? It refers to the Pudgala (individual). If 'the past I' is 'the present I', then 'I' should be permanent. Therefore, saying 'Now I was a teacher in the past' is to show that the past and present are the same continuum. It's like saying 'This fire once burned that thing.' If one believes that there is a real 'self', then only the Buddha should be able to clearly observe it. After observing it, one should develop a firm 'self-attachment' (Atma-graha). From this 'self-attachment', 'what belongs to self-attachment' arises. From this 'what belongs to self-attachment', love for 'self' and 'what belongs to self' arises. Therefore, the Bhagavan said: 'If one clings to 'self', one will cling to 'what belongs to self'. Because of clinging to 'what belongs to self', one will again generate love for 'self' and 'what belongs to self' in the Skandhas.' Satkayadristi (belief in a truly existent self) bound by 'self-love' is slander against the Buddha and far from liberation. If one says that one does not generate 'self-love' towards 'self', this statement is meaningless. Why? Because in what is not 'self', one mistakenly considers it to be 'self', and then 'self-love' may arise. But in the real 'self', 'self-love' cannot arise. Therefore, such a statement has no reason to prove it. Therefore, they have no cause or condition to generate the sores of views in the Buddha's true and holy teachings. Like this, one type of person clings to an inexpressible Pudgala. Another type of person completely denies the essence of all Dharmas (phenomena), believing that none of them are truly existent. Non-Buddhists cling to a separate true self-nature. All these views are unreasonable and cannot avoid the fault of not being liberated. If there is no 'self' in any category, how can the mind, which perishes in an instant, remember the long-lasting similar objects that it once experienced? Such remembrance arises from the differentiation of mind within the continuum, such as the object of thought, the category of thought, and the differentiation of mind. Then, from what kind of mental differentiation does the initial remembrance arise without interruption? It arises from the mental differentiation of attention (Manasikara) that is related to the object of thought, similar and related thoughts, etc., and is not damaged by conditions such as dependence, sorrow, agitation, etc., which damage the merits. Even if there are such conditions as attention, if there is no such mental differentiation, there is no ability to cultivate this remembrance. Even if there is the cause of such mental differentiation, if there is no such condition, there is no ability to cultivate remembrance. It is only possible to cultivate it when both conditions are present.
憶念生但由於此。不見離此有功能故。如何異心見后異心能憶。非天授心曾所見境后祠授心有憶念理。此難非理。不相屬故。謂彼二心互不相屬。非如一相續有因果性故。我等不言異心見境異心能憶。相續一故。然從過去緣彼境心引起今時能憶念識。謂如前說。相續轉變差別力故。生念何失。由此憶念力有後記知生。我體既無孰為能憶。能憶是何義。由念能取境。此取境豈異念。雖不異念但由作者。作者即是前說念因。謂彼類心差別。然世間所言制怛羅能憶。此于蘊相續立制怛羅名。從先見心后憶念起。依如是理說彼能憶。我體若無是誰之念。為依何義說第六聲。此第六聲依屬主義。如何物屬何主。此如牛等屬制怛羅。彼如何為牛主。謂依彼彼所乘所構所役等中彼得自在。欲於何所驅役於念。而勤方便尋求念主。于所念境。驅役於念。役念為何。謂令念起。奇哉自在起無理言。寧為此生而驅役此。又我于念如何驅役。為令念起。為令念行。念無行故但應念起。則因名主。果名能屬。由因增上令果得生。故因名主。果於生時是因所有故名能屬。即生念因足爲念主。何勞立我爲念主耶。即諸行聚一類相續。世共施設制怛羅牛。立制怛羅名為牛主。是牛相續于異方生變異生因故名為主。此中無一實制怛羅亦無實牛。但假施設
【現代漢語翻譯】 現代漢語譯本 憶念的產生僅僅依賴於此（指前念）。因為沒有看到離開此（前念）而有憶念的功能。如果不同的心識在見到事物之後，不同的心識能夠憶念，這怎麼可能呢？難道天授（Devadatta）的心識所見到的境，祠授（Yajnadatta）的心識能夠憶念嗎？這種詰難是不合理的，因為它們互不相屬。也就是說，這兩個心識互不相屬，不像一個相續那樣具有因果關係。我們並沒有說不同的心識見到境，不同的心識能夠憶念，因為它們是相續的，是一體的。而是說，從過去緣彼境的心識引起現在能夠憶念的意識，就像前面所說的那樣，由於相續轉變的差別力，產生憶念有什麼過失呢？ 由此憶念的力量，產生了後來的認知。如果我（ātman）的實體不存在，那麼誰是能憶者呢？能憶是什麼意思呢？通過憶念能夠取境。這個取境和憶念有什麼不同呢？雖然和憶念沒有不同，但是由於作者（kartṛ）。作者就是前面所說的憶念的因，也就是彼類心識的差別。然而世間所說的制怛羅（Caitra，人名）能夠憶念，這是在蘊（skandha）的相續上安立制怛羅的名字。從先前的見心之後，憶念生起。依據這樣的道理說他能夠憶念。如果我的實體不存在，那麼是誰的憶念呢？依據什麼意義說第六格（屬格）呢？這個第六格是依據屬主的關係。什麼事物屬於什麼主呢？這就像牛等屬於制怛羅。他如何成為牛的主人呢？也就是說，依據他所乘、所構、所役等，他獲得了自在。想要在什麼地方驅役憶念呢？而勤奮方便地尋求憶念的主人。在所憶念的境上，驅役憶念。驅役憶念是什麼意思呢？就是令憶念生起。奇怪啊，自在生起無理的言論。寧可為此（憶念的生起）而驅役此（憶念）。 又我（ātman）對於憶念如何驅役呢？是爲了令憶念生起，還是爲了令憶念執行？憶念沒有執行，所以應該只是令憶念生起。那麼因就叫做主，果就叫做能屬。由於因的增上力，使得果得以產生，所以因叫做主，果在生起的時候是因所有的，所以叫做能屬。僅僅是生起憶念的因就足以成為憶念的主人，何必勞煩安立我（ātman）作為憶念的主人呢？就是諸行的聚合，一類相續，世間共同施設制怛羅（Caitra，人名）和牛，安立制怛羅的名字作為牛的主人。這個牛的相續在異方產生變異，是生起的原因，所以叫做主。這裡面沒有一個真實的制怛羅，也沒有真實的牛，只是假施設。
【English Translation】 English version Memory arises solely due to this (referring to the preceding thought). Because it is not seen that there is a function of memory apart from this (preceding thought). How is it possible that different minds can remember after seeing things, if they are different? Could Yajnadatta's mind remember what Devadatta's mind has seen? This objection is unreasonable because they are not related to each other. That is to say, these two minds are not related to each other, unlike a continuum that has a causal relationship. We do not say that different minds see objects and different minds can remember, because they are a continuum, they are one. Rather, it is said that from the past mind that cognized that object arises the present consciousness that can remember, as said before, due to the differentiating power of the transformation of the continuum, what fault is there in the arising of memory? By the power of this memory, later cognition arises. If the self (ātman) does not exist, then who is the rememberer? What does 'rememberer' mean? Through memory, one can grasp the object. What is the difference between this grasping of the object and memory? Although there is no difference from memory, it is due to the agent (kartṛ). The agent is the cause of memory mentioned earlier, that is, the difference of that kind of mind. However, the world says that Caitra (a person's name) can remember, and this is establishing the name Caitra on the continuum of aggregates (skandha). From the previous seeing mind, memory arises. According to this principle, it is said that he can remember. If the self does not exist, then whose memory is it? According to what meaning is the sixth case (genitive case) spoken of? This sixth case is based on the relationship of possessor and possessed. What thing belongs to what master? This is like cows etc. belonging to Caitra. How does he become the master of the cow? That is to say, according to what he rides, what he constructs, what he employs, etc., he obtains freedom. Where does he want to drive memory? And diligently and conveniently seek the master of memory. On the object of memory, drive memory. What does it mean to drive memory? That is, to make memory arise. Strange, free arising of unreasonable words. Rather, for this (the arising of memory), drive this (memory). Moreover, how does the self (ātman) drive memory? Is it to make memory arise, or to make memory function? Memory has no function, so it should only be to make memory arise. Then the cause is called the master, and the effect is called the possessed. Because of the increasing power of the cause, the effect can arise, so the cause is called the master, and the effect is owned by the cause when it arises, so it is called the possessed. Merely the cause of arising memory is sufficient to be the master of memory, why bother to establish the self (ātman) as the master of memory? It is the aggregation of actions, a continuum of one kind, the world commonly establishes Caitra (a person's name) and cows, and establishes the name of Caitra as the master of the cow. This continuum of the cow produces variations in other directions, and is the cause of arising, so it is called the master. There is no real Caitra here, nor is there a real cow, but only a false establishment.
。故言牛主。亦不離因。憶念既爾。記知亦然。如辯憶知熟為能了誰之識等亦應例釋。且識因緣與前別者。謂根境等。如應當知。有作是言。決定有我。事用必待事用者故。謂諸事用待事用者。如天授行必待天授。行是事用。天授名者。如是識等所有事用。必待所依能了等者。今應詰彼。天授謂何。若是實我此如先破。若假士夫體非一物。于諸行相續假立此名故。如天授能行識能了亦爾。依何理說天授能行。謂于剎那生滅諸行不異相續立天授名。愚夫于中執為一體。為自相續異處生因。異處生名行。因即名行者。依此理說天授能行。如焰及聲異處相續。世依此說焰聲能行。如是天授身能為識因故。世間亦謂天授能了。然諸聖者為順世間言說理故。亦作是說。經說諸識能了所緣。識于所緣為何所作。都無所作但以境生。如果酬因。雖無所作而似因起說名酬因。如是識生雖無所作而似境故說名了境。如何似境。謂帶彼相。是故諸識雖亦托根生不名了根。但名爲了境。或識于境相續生時。前識為因引后識起說識能了亦無有失。世間于因說作者故。如世間說鐘鼓能鳴。或如燈能行識能了亦爾。為依何理說燈能行。焰相續中假立燈號。燈于異處相續生時。說為燈行。無別行者。如是心相續假立識名。于異境生時說名能了。或如色
【現代漢語翻譯】 現代漢語譯本：因此說牛的主人，也不能脫離因。憶念既然如此，記知也是一樣。例如辨別憶知熟練為能了，誰的識等等，也應該照此解釋。而且識的因緣與前面不同在於，根、境等等，應當如實知曉。有人這樣說：『必定有我（ātman），因為事物的功用必定依賴於使用它的人。』所謂諸事物的功用依賴於使用者，比如天授（Devadatta）行走必定依賴於天授。行走是功用，天授是名稱。像這樣，識等所有的功用，必定依賴於所依的能了等。現在應該詰問他們，天授指的是什麼？如果是真實的我，這如同先前所破斥的。如果是假立的士夫（pudgala），其體性並非單一事物，而是對於諸行相續假立這個名稱。所以，就像天授能行走，識能了別也是一樣。依據什麼道理說天授能行走？因為在剎那生滅的諸行中，不異的相續而立天授之名，愚夫在其中執著為一體。爲了（說明）自相續在異處產生的原因，異處產生名為行，因即名為行者。依據這個道理說天授能行走。如同火焰和聲音在異處相續，世間依據這個說火焰和聲音能行走。像這樣，天授的身體能作為識的因，所以世間也說天授能了別。然而諸聖者爲了順應世間的言說習慣，也這樣說。經中說諸識能了別所緣境，識對於所緣境做了什麼？實際上什麼也沒做，只是隨著境而生起。如同果報酬因，雖然沒有做什麼，但看起來像是因所引起的，所以說名酬因。像這樣，識生起雖然沒有做什麼，但看起來像是境，所以說名了境。如何像是境？因為帶著境的相狀。因此，諸識雖然也依託根而生，但不稱爲了根，只稱爲了境。或者識對於境相續生起時，前識作為因，引生后識，說識能了別也沒有過失。世間對於因說成作者的緣故。如同世間說鐘鼓能鳴，或者像燈能行走，識能了別也是一樣。依據什麼道理說燈能行走？在火焰相續中假立燈的名稱，燈在異處相續生起時，說為燈行走，沒有別的行走者。像這樣，心相續假立識的名稱，在異境生起時說名能了。或者像色 English version: Therefore, it is said that the owner of the cow is not separate from the cause. As memory is, so is cognition. For example, distinguishing memory and cognition as being skilled in understanding, whose consciousness, etc., should also be explained accordingly. Moreover, the condition of consciousness differs from the previous one in that the roots, objects, etc., should be known as they are. Some say, 'There must be a self (ātman), because the function of things must depend on the user.' The so-called function of things depends on the user, such as Devadatta's walking must depend on Devadatta. Walking is the function, and Devadatta is the name. In this way, all the functions of consciousness, etc., must depend on the knower, etc., on which they rely. Now, they should be questioned, what does Devadatta refer to? If it is the real self, this is as previously refuted. If it is a hypothetical person (pudgala), its nature is not a single thing, but this name is hypothetically established for the continuous succession of phenomena. Therefore, just as Devadatta can walk, so can consciousness distinguish. According to what principle is it said that Devadatta can walk? Because in the momentary arising and ceasing of phenomena, the name of Devadatta is established by the continuous succession that is not different, and the ignorant man clings to it as a whole. In order to (explain) the cause of the self-succession arising in different places, arising in different places is called action, and the cause is called the actor. According to this principle, it is said that Devadatta can walk. Just as flames and sounds continue in different places, the world says that flames and sounds can walk according to this. In this way, Devadatta's body can be the cause of consciousness, so the world also says that Devadatta can distinguish. However, the saints also say this in order to follow the world's linguistic habits. The sutras say that the consciousnesses can distinguish the objects they perceive. What does consciousness do to the object it perceives? In fact, it does nothing, but arises with the object. Just as the fruit repays the cause, although it does nothing, it seems to be caused by the cause, so it is called the fruit repaying the cause. In this way, although the arising of consciousness does nothing, it seems to be the object, so it is called distinguishing the object. How is it like the object? Because it carries the appearance of the object. Therefore, although the consciousnesses also rely on the root to arise, they are not called distinguishing the root, but only distinguishing the object. Or when consciousness arises continuously with respect to the object, the previous consciousness acts as the cause and leads to the arising of the subsequent consciousness, and there is no fault in saying that consciousness can distinguish. Because the world speaks of the cause as the actor. Just as the world says that bells and drums can sound, or like a lamp can walk, so can consciousness distinguish. According to what principle is it said that the lamp can walk? The name of the lamp is hypothetically established in the continuous succession of flames. When the lamp arises continuously in different places, it is said that the lamp walks, and there is no other walker. In this way, the name of consciousness is hypothetically established in the continuous succession of mind, and it is said to be able to distinguish when it arises in different objects. Or like color
【English Translation】 Therefore it is said 'the owner of the cow'. Also, it is not apart from the cause. Remembering is like that, so is noting and knowing. For example, distinguishing remembering and knowing, being skilled in what is understood, whose consciousness, etc., should also be explained in the same way. Moreover, the condition of consciousness is different from the previous one, namely, roots, objects, etc., should be known as they are. Some say, 'Certainly there is a self (ātman), because the function of things must depend on the one who uses them.' The so-called functions of things depend on the user, such as Devadatta's (天授) walking must depend on Devadatta. Walking is the function, and Devadatta is the name. Likewise, all the functions of consciousness, etc., must depend on the knower, etc., on which they rely. Now, they should be questioned, what is meant by Devadatta? If it is a real self, this is as previously refuted. If it is a hypothetical person (pudgala), its essence is not a single thing, but this name is hypothetically established for the continuous succession of phenomena. Therefore, just as Devadatta can walk, so can consciousness understand. According to what principle is it said that Devadatta can walk? Because in the momentary arising and ceasing of phenomena, the name Devadatta is established by the continuous succession that is not different, and the ignorant man clings to it as a single entity. In order to (explain) the cause of the self-succession arising in different places, arising in different places is called action, and the cause is called the actor. According to this principle, it is said that Devadatta can walk. Just as flames and sounds continue in different places, the world says that flames and sounds can walk according to this. Likewise, Devadatta's body can be the cause of consciousness, so the world also says that Devadatta can understand. However, the saints also say this in order to conform to the world's way of speaking. The sutras say that the consciousnesses can understand the objects they perceive. What does consciousness do to the object it perceives? Actually, it does nothing, but arises with the object. Just as the fruit repays the cause, although it does nothing, it seems to be caused by the cause, so it is called repaying the cause. Likewise, although the arising of consciousness does nothing, it seems to be the object, so it is called understanding the object. How is it like the object? Because it carries the appearance of the object. Therefore, although the consciousnesses also rely on the root to arise, they are not called understanding the root, but only understanding the object. Or when consciousness arises continuously with respect to the object, the previous consciousness acts as the cause and leads to the arising of the subsequent consciousness, and there is no fault in saying that consciousness can understand. Because the world speaks of the cause as the actor. Just as the world says that bells and drums can sound, or like a lamp can walk, so can consciousness understand. According to what principle is it said that the lamp can walk? The name of the lamp is hypothetically established in the continuous succession of flames. When the lamp arises continuously in different places, it is said that the lamp walks, and there is no other walker. Likewise, the name of consciousness is hypothetically established in the continuous succession of mind, and it is said to be able to understand when it arises in different objects. Or like color
有色生色住。此中無別有生住者。說識能了理亦應然。若后識生從識非我。何緣從識不恒似前。及不定次生如芽莖葉等。有為皆有住異相故。謂諸有為自性法爾微細相續後必異前。若異此者縱意入定。身心相續相似而生。后念與初無差別故。不應最後念自然從定出。諸心相續亦有定次。若此心次彼心應生。於此心后彼必生故。亦有少分行相等心方能相生。種性別故。如女心無間起嚴污身心。或起彼夫彼子心等。后時從此諸心相續轉變差別還生女心。如是女心於后所起嚴污心等有生功能。異此無功能。由種性別故。女心無間容起多心。然多心中若先數起。明瞭近起。先起非余。由如是心修力強故。唯除將起位身外緣差別。諸有修力最強盛者。寧不恒時生於自果。由此心有住異相故。此住異相於別修果相續生中最隨順故。諸心品類次第相生因緣方隅我已略說。委悉了達唯在世尊。一切法中智自在故。依如是義故。有頌言。
於一孔雀輪 一切種因相 非余智境界 唯一切智知
色差別因尚為難了。況心心所諸無色法因緣差別可易了知。一類外道作如是執。諸心生時皆從於我。前之二難於彼最切。若諸心生皆從我者。何緣后識不恒似前。及不定次生如芽莖葉等。若謂由待意合差別有異識生理定不然。我與余
合非極成故。又二物合有分限故。謂彼自類釋合相言非至為先後至名合。我與意合應有分限。意移轉故我應移轉。或應與意俱有壞滅。若謂一分合理定不然。於一我體中無別分故。設許有合我體既常。意無別異。合寧有別。若待別學為難亦同。謂覺因何得有差別。若待行別我意合者則應但心待行差別能生異識。何用我為。我于識生都無有用。而言諸識皆從我生。如藥事成能除痼疾誑醫矯說普莎訶言。若謂此二由我故有此但有言無理為證。若謂此二我為所依如誰與誰為所依義。非心與行如畫如果我為能持如壁如器。如是便有更相礙失。及有或時別住失故。非如壁器我為彼依。若爾如何。此但如地能為香等四物所依。彼如是言證成無我。故我於此深生喜慰。如世間地不離香等。我亦應爾。非離心行。誰能了地離於香等。但于香等聚集差別。世俗流佈立以地名。我亦應然。但於心等諸蘊差別。假立我名。若離香等無別有地如何說言地有香等。為顯地體有香等別。故即于地說有香等。令他了達是此非余。如世間言木像身等。又若有我待行差別。何不俱時生一切智。若時此行功用最強。此能遮余令不生果。寧從強者果不恒生。答此如前修力道理許行非常漸變異故。若爾計我則為唐捐。行力令心差別生故。彼行此修體無異故。必定
【現代漢語翻譯】 現代漢語譯本 『合非極成故』：因為『合』不是由極微組成的。 『又二物合有分限故』：而且兩個東西的結合是有界限的。 『謂彼自類釋合相言非至為先後至名合』：他們自己解釋『合』的相狀，說不是同時到達，而是有先有後到達才叫做『合』。 『我與意合應有分限。意移轉故我應移轉。或應與意俱有壞滅』：如果『我』和『意』結合，那麼應該有界限。因為『意』會轉移，所以『我』也應該轉移，或者應該和『意』一起壞滅。 『若謂一分合理定不然。於一我體中無別分故』：如果說一部分結合，那肯定不對。因為在一個『我』的自體中沒有不同的部分。 『設許有合我體既常。意無別異。合寧有別』：假設允許有結合，但『我』的自體是常恒的，『意』也沒有什麼不同，那麼結合又有什麼區別呢？ 『若待別學為難亦同。謂覺因何得有差別』：如果等待不同的學習，那麼這個難題也一樣存在。也就是說，感覺的原因怎麼會有差別呢？ 『若待行別我意合者則應但心待行差別能生異識。何用我為』：如果等待行為的差別，『我』和『意』才結合，那麼就應該只是『心』等待行為的差別，就能產生不同的『識』，要『我』做什麼呢？ 『我于識生都無有用。而言諸識皆從我生。如藥事成能除痼疾誑醫矯說普莎訶言』：『我』對於『識』的產生都沒有用處，卻說各種『識』都是從『我』產生的，就像藥物已經配製好能夠去除頑疾，庸醫卻假裝說『普莎訶』一樣（註：一種咒語，此處比喻無用之語）。 『若謂此二由我故有此但有言無理為證』：如果說這二者（心和行）因為『我』才存在，這只是說說而已，沒有道理可以證明。 『若謂此二我為所依如誰與誰為所依義。非心與行如畫如果我為能持如壁如器。如是便有更相礙失。及有或時別住失故』：如果說這二者（心和行）以『我』為所依，就像誰和誰互為所依一樣？不是『心』和『行』像圖畫和水果一樣，『我』作為能持者像墻壁和器物一樣。如果是這樣，就會有互相妨礙的過失，以及有時分開居住的過失。 『非如壁器我為彼依。若爾如何。此但如地能為香等四物所依。彼如是言證成無我。故我於此深生喜慰』：不是像墻壁和器物那樣，『我』作為它們的所依。如果不是這樣，那又如何呢？這就像大地能夠作為香等四種物質的所依一樣。他們這樣說，證明了沒有『我』，所以我對此深感欣慰。 『如世間地不離香等。我亦應爾。非離心行』：就像世間的大地不離開香等物質一樣，『我』也應該這樣，不離開『心』和『行』。 『誰能了地離於香等。但于香等聚集差別。世俗流佈立以地名。我亦應然。但於心等諸蘊差別。假立我名』：誰能夠了解大地離開了香等物質呢？只是因為香等物質聚集的差別，世俗流傳才建立『地』這個名稱。『我』也應該這樣，只是因為『心』等諸蘊的差別，才假立『我』這個名稱。 『若離香等無別有地如何說言地有香等。為顯地體有香等別。故即于地說有香等。令他了達是此非余。如世間言木像身等』：如果離開了香等物質，沒有另外的大地，那麼怎麼說大地有香等物質呢？爲了顯示大地的本體和香等物質有區別，所以就在大地上說有香等物質，讓別人瞭解這是這個而不是其他的，就像世間說木像、身體等一樣。 『又若有我待行差別。何不俱時生一切智。若時此行功用最強。此能遮余令不生果』：又如果有一個『我』，等待行為的差別，為什麼不能同時產生一切智慧呢？如果這時這個行為的功用最強，它就能遮蔽其他的行為，使它們不產生結果。 『寧從強者果不恒生』：難道是從強者產生的果，就不會恒常產生嗎？ 『答此如前修力道理許行非常漸變異故』：回答說，這就像前面所說的修習力量的道理一樣，允許行為不是恒常的，而是逐漸變化不同的。 『若爾計我則為唐捐。行力令心差別生故』：如果這樣，那麼計算『我』就沒有意義了，因為是行為的力量使『心』產生差別。 『彼行此修體無異故。必定』：那個行為和這個修習，本體沒有區別，一定是這樣的。
【English Translation】 English version 『合非極成故』 (he fei ji cheng gu): Because 『combination』 is not composed of ultimate particles. 『又二物合有分限故』 (you er wu he you fen xian gu): Moreover, the combination of two things has boundaries. 『謂彼自類釋合相言非至為先後至名合』 (wei bi zi lei shi he xiang yan fei zhi wei xian hou zhi ming he): They themselves explain the characteristic of 『combination,』 saying that it is not simultaneous arrival, but rather arrival in sequence, that is called 『combination.』 『我與意合應有分限。意移轉故我應移轉。或應與意俱有壞滅』 (wo yu yi he ying you fen xian. yi yi zhuan gu wo ying yi zhuan. huo ying yu yi ju you huai mie): If 『I』 and 『mind』 combine, then there should be boundaries. Because 『mind』 shifts, 『I』 should also shift, or should perish together with 『mind.』 『若謂一分合理定不然。於一我體中無別分故』 (ruo wei yi fen he li ding bu ran. yu yi wo ti zhong wu bie fen gu): If it is said that a part combines, that is definitely not right. Because within one 『I』 entity, there are no separate parts. 『設許有合我體既常。意無別異。合寧有別』 (she xu you he wo ti ji chang. yi wu bie yi. he ning you bie): Suppose it is allowed that there is combination, but since the 『I』 entity is constant, and 『mind』 has no difference, then what difference is there in the combination? 『若待別學為難亦同。謂覺因何得有差別』 (ruo dai bie xue wei nan yi tong. wei jue yin he de you cha bie): If waiting for different learning, then this difficulty is the same. That is to say, how can there be differences in the cause of perception? 『若待行別我意合者則應但心待行差別能生異識。何用我為』 (ruo dai xing bie wo yi he zhe ze ying dan xin dai xing cha bie neng sheng yi shi. he yong wo wei): If waiting for the difference in action, 『I』 and 『mind』 then combine, then it should be that only 『mind』 waits for the difference in action, and can produce different 『consciousnesses.』 What is the use of 『I』? 『我于識生都無有用。而言諸識皆從我生。如藥事成能除痼疾誑醫矯說普莎訶言』 (wo yu shi sheng dou wu you yong. er yan zhu shi jie cong wo sheng. ru yao shi cheng neng chu gu ji kuang yi jiao shuo pu sha he yan): 『I』 has no use at all in the production of 『consciousnesses,』 yet it is said that all 『consciousnesses』 arise from 『I,』 just like a medicine has been prepared and can remove chronic illness, but a quack doctor falsely says 『Pu-sha-he』 (note: a kind of mantra, here a metaphor for useless words). 『若謂此二由我故有此但有言無理為證』 (ruo wei ci er you wo gu you ci dan you yan wu li wei zheng): If it is said that these two (mind and action) exist because of 『I,』 this is just saying it, and there is no reason to prove it. 『若謂此二我為所依如誰與誰為所依義。非心與行如畫如果我為能持如壁如器。如是便有更相礙失。及有或時別住失故』 (ruo wei ci er wo wei suo yi ru shui yu shui wei suo yi yi. fei xin yu xing ru hua ru guo wo wei neng chi ru bi ru qi. ru shi bian you geng xiang ai shi. ji you huo shi bie zhu shi gu): If it is said that these two (mind and action) take 『I』 as their support, like who and who support each other? It is not that 『mind』 and 『action』 are like paintings and fruits, with 『I』 as the supporter like a wall and a vessel. If it is like this, there will be the fault of mutual obstruction, as well as the fault of sometimes residing separately. 『非如壁器我為彼依。若爾如何。此但如地能為香等四物所依。彼如是言證成無我。故我於此深生喜慰』 (fei ru bi qi wo wei bi yi. ruo er ru he. ci dan ru di neng wei xiang deng si wu suo yi. bi ru shi yan zheng cheng wu wo. gu wo yu ci shen sheng xi wei): It is not like a wall and a vessel, with 『I』 as their support. If it is not like this, then how is it? This is just like the earth can be the support for the four things such as fragrance. They say it like this, proving that there is no 『I,』 so I feel deeply gratified about this. 『如世間地不離香等。我亦應爾。非離心行』 (ru shi jian di bu li xiang deng. wo yi ying er. fei li xin xing): Just like the earth in the world does not leave fragrance and other substances, 『I』 should also be like this, not leaving 『mind』 and 『action.』 『誰能了地離於香等。但于香等聚集差別。世俗流佈立以地名。我亦應然。但於心等諸蘊差別。假立我名』 (shui neng liao di li yu xiang deng. dan yu xiang deng ju ji cha bie. shi su liu bu li yi di ming. wo yi ying ran. dan yu xin deng zhu yun cha bie. jia li wo ming): Who can understand the earth apart from fragrance and other substances? It is only because of the differences in the aggregation of fragrance and other substances that the name 『earth』 is established in common parlance. 『I』 should also be like this, only because of the differences in the aggregates such as 『mind』 that the name 『I』 is falsely established. 『若離香等無別有地如何說言地有香等。為顯地體有香等別。故即于地說有香等。令他了達是此非余。如世間言木像身等』 (ruo li xiang deng wu bie you di ru he shuo yan di you xiang deng. wei xian di ti you xiang deng bie. gu ji yu di shuo you xiang deng. ling ta liao da shi ci fei yu. ru shi jian yan mu xiang shen deng): If there is no separate earth apart from fragrance and other substances, then how can it be said that the earth has fragrance and other substances? In order to show that the earth's substance is different from fragrance and other substances, it is said on the earth that there are fragrance and other substances, so that others understand that this is this and not something else, just like the world says wooden statue, body, etc. 『又若有我待行差別。何不俱時生一切智。若時此行功用最強。此能遮余令不生果』 (you ruo you wo dai xing cha bie. he bu ju shi sheng yi qie zhi. ruo shi ci xing gong yong zui qiang. ci neng zhe yu ling bu sheng guo): Also, if there is an 『I』 waiting for the difference in action, why can't all wisdom be produced at the same time? If at this time the function of this action is the strongest, it can block the others, preventing them from producing results. 『寧從強者果不恒生』 (ning cong qiang zhe guo bu heng sheng): Could it be that the result produced from the strongest will not be produced constantly? 『答此如前修力道理許行非常漸變異故』 (da ci ru qian xiu li dao li xu xing fei chang jian bian yi gu): The answer is, this is like the principle of the power of cultivation mentioned earlier, allowing that action is not constant, but gradually changes differently. 『若爾計我則為唐捐。行力令心差別生故』 (ruo er ji wo ze wei tang juan. xing li ling xin cha bie sheng gu): If so, then calculating 『I』 is meaningless, because it is the power of action that causes 『mind』 to produce differences. 『彼行此修體無異故。必定』 (bi xing ci xiu ti wu yi gu. bi ding): That action and this cultivation have no difference in substance, it must be so.
應信我體實有以有念等德句義故。德必依止實句義故。念等依余理不成故。此證非理。不極成故。謂說念等德句義攝體皆非實義不極成。許有別體皆名實故。經說六實物名沙門果故。彼依實我理亦不成。依義如前已遮遣故。由此所立但有虛言。若我實無為何造業。為我當受苦樂果故。我體是何。謂我執境。何名我執境。謂諸蘊相續。云何知然。貪愛彼故。與白等覺同處起故。謂世有言。我白我黑。我老我少。我瘦我肥。現見世間緣白等覺與計我執同處而生。非所計我有此差別。故知我執但緣諸蘊。以身於我有防護恩。故亦于身假說為我。如言臣等即是我身。于有恩中實假說我。而諸我執所取不然。若許緣身亦起我執。寧無我執緣他身起。他與我執不相屬故。謂若身若心與我執相屬。此我執起緣彼非余。無始時來如是習故。相屬謂何。謂因起性。若無我體誰之我執。此前已釋。寧復重來。謂我於前已作是說。為依何義說第六聲。乃至辨因為果所屬。若爾我執以何為因。謂無始來我執熏習。緣自相續有垢染心。我體若無誰有苦樂。若依於此有苦樂生。即說名為此有苦樂。如林有果及樹有花。苦樂依何。謂內六處。隨其所起說為彼依。若我實無誰能作業誰能受果。作受何義。作謂能作。受謂受者。此但易名。未顯其義。辯法
【現代漢語翻譯】 現代漢語譯本： 不應相信『我的自體真實存在，因為有念等功德』這種說法，因為功德必定依止於真實存在的自體。念等功德依附於其他事物是不合理的。這個論證是不合理的，因為它並不完全成立。也就是說，認爲念等功德所包含的自體都不是真實存在的說法，並不完全成立。因為承認有不同的自體，都可以稱為真實存在。經典中說六種真實的事物，稱為沙門果。如果說念等功德依附於真實存在的我，這個道理也是不成立的，因為依靠意義的說法，前面已經駁斥過了。因此，由此所建立的論點，只不過是虛妄的言論。 如果我確實不存在，那麼是誰造業？爲了我將來承受苦樂的果報。我的自體是什麼？是指我執所執著的對象。什麼叫做我執所執著的對象？是指諸蘊（skandha，構成個體的五種要素：色、受、想、行、識）的相續。怎麼知道是這樣呢？因為貪愛這些諸蘊。因為與對白色等的覺知在同一處產生。也就是說，世間有這樣的說法：『我白』、『我黑』、『我老』、『我少』、『我瘦』、『我肥』。現在看到世間上，緣于白色的覺知等，與計度為我的執著在同一處產生。而所計度的我，並沒有這些差別。所以知道我執只是緣于諸蘊。因為身體對於我來說，有保護的恩德，所以也對身體假說為我，如同說『臣等就是我的身體』。對於有恩德的事物，實際上是假說為我。而各種我執所執取的對象卻不是這樣。如果承認緣于身體也會產生我執，那麼為什麼不會有我執緣於他人的身體而產生呢？因為他人與我執並不相屬。也就是說，如果是身體或者心與我執相屬，那麼我執生起就緣于這些，而不是其他。從無始以來就是這樣的習性。相屬是指什麼？是指作為生起的原因的性質。如果不存在我的自體，那麼是誰的我執？這個問題前面已經解釋過了，為什麼還要重複提問？也就是說，我前面已經說過，爲了依靠什麼意義而說第六格（屬格），乃至辨別因為果所擁有。如果這樣，那麼我執以什麼為因？是指從無始以來我執的熏習，緣于自己的相續，有垢染的心。我的自體如果不存在，那麼誰有苦樂？如果依靠於此而有苦樂產生，就說這是有苦樂。如同樹林里有果實，樹上有花朵。苦樂依靠什麼？是指內在的六處（眼、耳、鼻、舌、身、意）。隨著苦樂在哪個處產生，就說苦樂依靠于那個處。 如果我確實不存在，那麼誰能夠造業，誰能夠受果？造作和受用是什麼意思？造作是指能夠造作，受用是指受用者。這些只是改變了名稱，並沒有顯示出它的意義。辨別法。
【English Translation】 English version: It should not be believed that 'my self truly exists because it possesses virtues such as mindfulness,' because virtues must rely on a truly existing self. It is unreasonable for virtues like mindfulness to depend on other things. This argument is unreasonable because it is not fully established. That is, the claim that the self encompassed by virtues like mindfulness is not truly existent is not fully established, because admitting that there are different selves, all can be called truly existent. The scriptures say that six real things are called the fruits of a Shramana (śrāmaṇa, a wandering ascetic). If it is said that virtues like mindfulness rely on a truly existing 'I', this reasoning is also untenable, because the reliance on meaning has already been refuted. Therefore, what is established by this is merely empty talk. If the 'I' does not truly exist, then who creates karma? It is for the sake of 'I' to receive the fruits of suffering and happiness in the future. What is the nature of 'I'? It refers to the object grasped by the ego-grasping (ātma-graha, the clinging to a false sense of self). What is called the object grasped by the ego-grasping? It refers to the continuum of the skandhas (skandha, the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness). How do we know this is so? Because of the attachment to these skandhas. Because the awareness of things like 'white' arises in the same place. That is, in the world, there are statements like 'I am white,' 'I am black,' 'I am old,' 'I am young,' 'I am thin,' 'I am fat.' Now we see that in the world, the awareness of whiteness, etc., arises in the same place as the clinging to a self. But the self that is clung to does not have these distinctions. Therefore, we know that ego-grasping only clings to the skandhas. Because the body has the kindness of protecting 'me', it is also falsely called 'I' with respect to the body, just as it is said, 'The ministers are my body.' With respect to things that have kindness, it is actually falsely called 'I'. But the objects grasped by various ego-graspings are not like this. If it is admitted that ego-grasping also arises in relation to the body, then why wouldn't ego-grasping arise in relation to the bodies of others? Because others are not related to ego-grasping. That is, if the body or mind is related to ego-grasping, then ego-grasping arises in relation to these, and not others. From beginningless time, this has been the habit. What does 'related' mean? It refers to the nature of being the cause of arising. If there is no self, then whose ego-grasping is it? This question has already been explained before, why ask it again? That is, I have already said before, for the sake of relying on what meaning is the sixth case (genitive case) spoken, up to distinguishing the cause as possessed by the effect. If so, what is the cause of ego-grasping? It refers to the habitual tendencies of ego-grasping from beginningless time, clinging to one's own continuum, with a defiled mind. If the self does not exist, then who experiences suffering and happiness? If suffering and happiness arise in reliance on this, then it is said that this has suffering and happiness. Just as a forest has fruits, and a tree has flowers. What does suffering and happiness rely on? It refers to the inner six sense sources (eye, ear, nose, tongue, body, and mind). Depending on which sense source suffering and happiness arise in, it is said that suffering and happiness rely on that sense source. If the 'I' does not truly exist, then who can create karma, and who can receive the results? What do 'creating' and 'experiencing' mean? 'Creating' refers to being able to create, and 'experiencing' refers to the experiencer. These are merely changes in name, and do not reveal their meaning. Discriminating the Dharma.
相者釋此相言。能自在為名為作者。能領業果得受者名。現見世間。於此事業若得自在名為能作。如見天授于浴食行得自在故名浴等者。此中汝等說何天授。若說實我喻不極成。說蘊便非自在作者。業有三種謂身語意。且起身業必依身心。身心各依自因緣轉。因緣展轉依自因緣。于中無一自在起者。一切有為屬因緣故。汝所執我不待因緣亦無所作。故非自在。由此彼說能自在為名作者。相求不可得。然于諸法生因緣中。若有勝用假名作者。非所執我見有少用故定不應名為作者能生身業勝因者何。謂從憶念引生樂欲。樂欲生尋伺。尋伺生勤勇。勤勇生風。風起身業。汝所執我此中何用。故於身業我非作者。語意業起類此應思。我復云何能領業果。若謂于果我能了別。此定不然。我于了別都無有用。於前分別生識因中已遮遣故。若實無我。如何不依諸非情處罪福生長。彼非愛等所依止故。唯內六處是彼所依。我非彼依如前已說。若實無我業已滅壞。云何復能生未來果。設有實我業已滅壞。復云何能生未來果。從依止我法非法生。如誰依誰。此前已破。故法非法不應依我。然聖教中不作是說。從已壞業未來果生。若爾從何。從業相續轉變差別。如種生果。如世間說果從種生。然果不隨已壞種起。亦非從種無間即生。若爾從何
【現代漢語翻譯】 現代漢語譯本 相者解釋這個『相』說：能夠自在作為，名為『作者』（Karta，行動者）。能夠領受業果，得到受用者，也名為『作者』。現在可以看到世間，對於某項事業如果能夠自在，就名為『能作』。例如看到天授（Devadatta，人名）在沐浴、飲食、行走方面能夠自在，所以稱他為沐浴者等等。這裡你們說的是哪個天授呢？如果說是實我（Atman，靈魂），這個比喻並不成立。如果說是蘊（Skandha，構成個體的要素），那就不是自在的作者。業有三種，即身業、語業、意業。且說身業，必定依賴身心。身心各自依賴自己的因緣而運轉。因緣輾轉依賴自己的因緣。其中沒有一個是自在生起的。一切有為法都屬於因緣。你們所執著的『我』不依賴因緣，也沒有所作，所以不是自在的。由此，他們所說的『能自在作為，名為作者』，是無法成立的。然而，在諸法生起的因緣中，如果有殊勝的作用，可以假名為『作者』。但所執著的『我』，看不到有少許作用，所以一定不應該名為『作者』。能夠產生身業的殊勝因是什麼呢？是從憶念引生樂欲（Chanda，意願），樂欲產生尋伺（Vitarka-vicara，粗細的心理活動），尋伺產生勤勇（Vyayama，努力），勤勇產生風（Vayu，身體內的氣），風產生身業。你們所執著的『我』，在這裡有什麼用呢？所以對於身業，『我』不是作者。語業和意業的生起，可以依此類推來思考。『我』又如何能夠領受業果呢？如果說對於果報，『我』能夠了別（Vijnana，識別），這一定是不對的。『我』對於了別，都沒有用處。因為在前面分析產生識的因緣時，已經遮破了。如果確實沒有『我』，為什麼罪和福不是依附在無情之物上增長，因為那些無情之物不是喜愛等等的依止處。只有內在的六處（六根）才是它們的依止處。『我』不是它們的依止處，如前面已經說過。如果確實沒有『我』，業已經滅壞，怎麼能夠產生未來的果報呢？即使有真實的『我』，業已經滅壞，又怎麼能夠產生未來的果報呢？從依止『我』產生法（Dharma，善）和非法（Adharma，惡），如同誰依止誰？這在前面已經破斥過了。所以法和非法不應該依止『我』。然而，聖教中不是這樣說的，不是從已經壞滅的業產生未來的果報。如果不是這樣，那麼是從什麼產生呢？是從業的相續轉變差別而產生，如同種子生出果實。如同世間所說，果實從種子產生。然而，果實不是隨著已經壞滅的種子而生起，也不是從種子無間斷地立即產生。如果不是這樣，那麼是從什麼產生呢？ English version The exponent explains this 'characteristic' (lakshana) by saying: 'That which is able to act freely is called the 'agent' (Karta). That which is able to receive the fruits of actions and obtain enjoyment is also called the 'agent'.' It is evident in the world that if one is able to act freely in a certain activity, he is called the 'actor'. For example, seeing Devadatta (a proper name) being able to act freely in bathing, eating, and walking, he is called the bather, etc. Here, which Devadatta are you talking about? If you say it is the real self (Atman), this analogy is not established. If you say it is the aggregates (Skandha), then it is not a free agent. There are three types of actions: bodily, verbal, and mental. Let's talk about bodily action, which must rely on body and mind. Body and mind each rely on their own causes and conditions to function. These causes and conditions in turn rely on their own causes and conditions. Among them, none arises freely. All conditioned phenomena belong to causes and conditions. The 'self' that you cling to does not rely on causes and conditions, nor does it have any action, so it is not free. Therefore, what they say, 'That which is able to act freely is called the agent,' cannot be established. However, in the causes and conditions of the arising of all phenomena, if there is a superior function, it can be nominally called the 'agent'. But the 'self' that is clung to is not seen to have any function, so it should definitely not be called the 'agent'. What is the superior cause that can produce bodily action? It is the desire (Chanda) arising from recollection, desire produces initial and sustained thought (Vitarka-vicara), initial and sustained thought produces effort (Vyayama), effort produces wind (Vayu, the air element in the body), and wind produces bodily action. What is the use of the 'self' that you cling to here? Therefore, for bodily action, the 'self' is not the agent. The arising of verbal and mental actions can be thought of in a similar way. How can the 'self' receive the fruits of actions? If you say that the 'self' is able to discern (Vijnana) the results, this is definitely not correct. The 'self' has no use for discernment. Because in the previous analysis of the causes and conditions for the arising of consciousness, it has already been refuted. If there is indeed no 'self', why do demerit and merit not increase by relying on non-sentient things, because those non-sentient things are not the basis of attachment, etc. Only the inner six sense bases (six roots) are their basis. The 'self' is not their basis, as has been said before. If there is indeed no 'self', and the action has already perished, how can it produce future results? Even if there is a real 'self', and the action has already perished, how can it produce future results? From Dharma (good) and Adharma (evil) arising relying on the 'self', like who relies on whom? This has been refuted before. Therefore, Dharma and Adharma should not rely on the 'self'. However, the holy teachings do not say this, that future results arise from actions that have already perished. If not, then from what does it arise? It arises from the continuous transformation and differentiation of actions, like a seed producing a fruit. As the world says, the fruit arises from the seed. However, the fruit does not arise following the seed that has already perished, nor does it arise immediately and without interruption from the seed. If not, then from what does it arise?
【English Translation】 English version The exponent explains this 'characteristic' (lakshana) by saying: 'That which is able to act freely is called the 'agent' (Karta). That which is able to receive the fruits of actions and obtain enjoyment is also called the 'agent'.' It is evident in the world that if one is able to act freely in a certain activity, he is called the 'actor'. For example, seeing Devadatta (a proper name) being able to act freely in bathing, eating, and walking, he is called the bather, etc. Here, which Devadatta are you talking about? If you say it is the real self (Atman), this analogy is not established. If you say it is the aggregates (Skandha), then it is not a free agent. There are three types of actions: bodily, verbal, and mental. Let's talk about bodily action, which must rely on body and mind. Body and mind each rely on their own causes and conditions to function. These causes and conditions in turn rely on their own causes and conditions. Among them, none arises freely. All conditioned phenomena belong to causes and conditions. The 'self' that you cling to does not rely on causes and conditions, nor does it have any action, so it is not free. Therefore, what they say, 'That which is able to act freely is called the agent,' cannot be established. However, in the causes and conditions of the arising of all phenomena, if there is a superior function, it can be nominally called the 'agent'. But the 'self' that is clung to is not seen to have any function, so it should definitely not be called the 'agent'. What is the superior cause that can produce bodily action? It is the desire (Chanda) arising from recollection, desire produces initial and sustained thought (Vitarka-vicara), initial and sustained thought produces effort (Vyayama), effort produces wind (Vayu, the air element in the body), and wind produces bodily action. What is the use of the 'self' that you cling to here? Therefore, for bodily action, the 'self' is not the agent. The arising of verbal and mental actions can be thought of in a similar way. How can the 'self' receive the fruits of actions? If you say that the 'self' is able to discern (Vijnana) the results, this is definitely not correct. The 'self' has no use for discernment. Because in the previous analysis of the causes and conditions for the arising of consciousness, it has already been refuted. If there is indeed no 'self', why do demerit and merit not increase by relying on non-sentient things, because those non-sentient things are not the basis of attachment, etc. Only the inner six sense bases (six roots) are their basis. The 'self' is not their basis, as has been said before. If there is indeed no 'self', and the action has already perished, how can it produce future results? Even if there is a real 'self', and the action has already perished, how can it produce future results? From Dharma (good) and Adharma (evil) arising relying on the 'self', like who relies on whom? This has been refuted before. Therefore, Dharma and Adharma should not rely on the 'self'. However, the holy teachings do not say this, that future results arise from actions that have already perished. If not, then from what does it arise? It arises from the continuous transformation and differentiation of actions, like a seed producing a fruit. As the world says, the fruit arises from the seed. However, the fruit does not arise following the seed that has already perished, nor does it arise immediately and without interruption from the seed. If not, then from what does it arise?
。從種相續轉變差別果方得生。謂種次生芽莖葉等。花為最後方引果生。若爾何言從種生果。由種展轉引起花中生果功能故作是說。若此花內生果功能非種為先所引起者。所生果相應與種別。如是雖言從業生果。而非從彼已壞業生。亦非從業無間生果。但從業相續轉變差別生。何名相續轉變差別。謂業為先後色心起中無間斷名為相續。即此相續後后剎那異前前生名為轉變。即此轉變于最後時有勝功能無間生果勝餘轉變故名差別。如有取識正命終時雖帶眾多感後有業所引熏習。而重近起數習所引明瞭非余。如有頌言。
業極重近起 數習先所作 前前前後熟 輪轉于生死
於此義中有差別者。異熟因所引與異熟果功能。與異熟果已即便謝滅。同類因所引與等流果功能。若染污者對治起時即便謝滅。不染污者般涅槃時方永謝滅。以色心相續爾時永滅故。何緣異熟果。不能招異熟如從種果有別果生。且非譬喻是法皆等。然從種果無別果生。若爾從何。生於後果從后熟變差別所生。謂於後時即前種果遇水土等諸熟變緣。便能引生熟變差別。正生芽位方得種名。未熟變時從當名說。或似種故世說為種。此亦如是。即前異熟遇聞正邪等諸起善惡緣便能引生諸善有漏及諸不善有異熟心。從此引生相續轉變展轉能引轉
【現代漢語翻譯】 現代漢語譯本：從種子相續轉變的差別中才能產生果實。比如種子依次產生芽、莖、葉等，花是最後才引出果實的。如果這樣說，為什麼說果實是從種子產生的呢？這是因為種子輾轉引起花中產生果實的功能，所以才這樣說。如果這花內產生果實的功能不是以種子為先引起的，那麼所生的果實就應該與種子不同。同樣，雖然說從業產生果實，但不是從已經壞滅的業產生，也不是從業無間斷地產生果實，而是從業相續轉變的差別產生。什麼叫做相續轉變差別呢？就是說，以業為先，色心生起中間沒有間斷，這叫做相續。這相續後后的剎那與前前不同，這叫做轉變。這轉變在最後的時候有殊勝的功能，無間斷地產生果實，勝過其他的轉變，所以叫做差別。比如有人臨終時，雖然帶著眾多能感受後有的業所引起的熏習，但最重、最近生起、數數串習所引起的業最為明顯，而不是其他的業。正如頌文所說： 『業極重近起，數習先所作，前前前後熟，輪轉于生死。』 在這意義中，有差別的是：異熟因所引起的與異熟果的功能，在產生異熟果后就謝滅了。同類因所引起的與等流果的功能，如果是染污的，在對治生起時就謝滅了；如果不染污的，在般涅槃時才永遠謝滅，因為色心相續在那個時候才永遠滅盡。為什麼異熟果不能招感異熟果，就像從種子產生的果實有別的果實產生一樣？這並不是譬喻，而是所有法都是一樣的。然而，從種子產生的果實沒有別的果實產生。如果這樣，從什麼產生後果呢？是從后熟變差別所產生。就是在後來的時間，先前種子的果實遇到水土等各種成熟變化的因緣，就能引產生熟變化的差別，正在生芽的時候才得到種子的名稱。未成熟變化的時候，是從應當的名稱來說的，或者因為像種子，所以世俗才說是種子。這也像這樣，就是先前的異熟遇到聽聞正法或邪法等各種生起善惡的因緣，就能引生各種善的有漏和各種不善的有異熟心。從此引生相續轉變，輾轉能夠引生轉變。
【English Translation】 English version: Fruits are produced from the continuous transformation and differentiation of seeds. For example, seeds successively produce sprouts, stems, leaves, etc., with the flower being the last to bring forth the fruit. If this is the case, why is it said that the fruit comes from the seed? This is because the seed indirectly causes the function of producing fruit in the flower, hence the saying. If the function of producing fruit within this flower is not initiated by the seed, then the resulting fruit should be different from the seed. Similarly, although it is said that fruit arises from karma (業, action), it does not arise from karma that has already perished, nor does it arise from karma without interruption. Rather, it arises from the continuous transformation and differentiation of karma. What is meant by continuous transformation and differentiation? It means that karma precedes, and the arising of form (色, rupa) and mind (心, citta) occurs without interruption, which is called continuity. The subsequent moments of this continuity differ from the preceding ones, which is called transformation. This transformation, at the final moment, possesses a superior function that produces fruit without interruption, surpassing other transformations, hence it is called differentiation. For example, when someone is about to die, although they carry numerous habitual tendencies induced by karma that can lead to future existence, the heaviest, most recent, and frequently practiced karma is the most evident, not the others. As the verse says: 『Karma that is extremely heavy, recently arisen, frequently practiced, and previously done, matures earlier and later, revolving in samsara (生死, cycle of birth and death).』 In this meaning, there is a difference: the function of the ripening cause (異熟因, vipaka-hetu) that leads to the ripening effect (異熟果, vipaka-phala) ceases immediately after producing the ripening effect. The function of the cause of the same kind (同類因, sabhaga-hetu) that leads to the effect of outflow (等流果, nisyanda-phala) ceases when the antidote arises if it is defiled; if it is undefiled, it ceases permanently at the time of parinirvana (般涅槃, complete nirvana), because the continuity of form and mind is permanently extinguished at that time. Why can't the ripening effect cause another ripening effect, just as a different fruit arises from the fruit produced by a seed? This is not an analogy, but rather all dharmas (法, phenomena) are the same. However, a different fruit does not arise from the fruit produced by a seed. If so, from what does the subsequent effect arise? It arises from the differentiation of subsequent maturation. That is, at a later time, the fruit of the previous seed encounters conditions of maturation and change such as water and soil, which can then induce the differentiation of maturation and change. Only when the sprout is growing does it receive the name of seed. When it is not yet mature and changed, it is spoken of from the name it should have, or because it resembles a seed, the world calls it a seed. It is also like this: the previous ripening effect encounters conditions that give rise to good or evil, such as hearing the right or wrong Dharma, which can then induce various good contaminated and various evil minds with ripening effects. From this, the continuous transformation is induced, which in turn can induce transformation.
變差別。從此差別后異熟生。非從餘生。故喻同法。或由別法類此可知。如拘櫞花涂紫礦汁。相續轉變差別為因。後果生時瓤便色赤。從此赤色更不生余。如是應知。從業異熟更不能引余異熟生。前來且隨自覺慧境于諸業果略顯粗相。其間異類差別功能諸業所熏相續轉變至彼彼位彼彼果生。唯佛證知非余境界。依如是義故。有頌言。
此業此熏習 至此時與果 一切種定理 離佛無能知 已善說此凈因道 謂佛至言真法性 應舍闇盲諸外執 惡見所為求慧眼 此涅槃宮一廣道 千聖所游無我性 諸佛日言光所照 雖開殊眼不能睹 於此方隅已略說 為開智者慧毒門 庶各隨己力堪能 遍悟所知成勝業
說一切有部俱舍論卷第三十
【現代漢語翻譯】 現代漢語譯本 變異的差別。從此差別之後，異熟果報產生，不是從其他地方產生，所以用相似的例子來比喻相同的道理。或者通過其他類似的例子也可以理解，比如用紫礦汁塗抹拘櫞花（一種植物），由於相續轉變的差別作為原因，結果產生時，花瓤就變成紅色。從此紅色不會再產生其他的顏色。應該這樣理解，由業產生的異熟果報，不能再引發其他的異熟果報產生。前面只是根據各自的覺慧境界，對於各種業的果報略微顯示了粗略的表象。其中不同種類的差別功能，各種業所熏習的相續轉變，到達各個階段，產生各種果報，只有佛才能完全證知，不是其他境界所能瞭解的。依據這樣的道理，所以有頌說： 『此業此熏習，至此時與果，一切種定理，離佛無能知。』 已經很好地闡述了這清凈因的道路，也就是佛的真實語言所揭示的真如法性，應該捨棄那些黑暗盲目的外道執著，以及被惡見所驅使的行為，尋求智慧的眼睛。 這涅槃的宮殿是唯一的寬廣道路，是千聖所遊歷的無我之境，諸佛如太陽般的光芒所照耀的地方，即使睜開特殊的眼睛也無法看見。 在這裡已經略微地說明了這些，爲了開啟有智慧的人的智慧之門，希望各位能夠根據自己的能力，普遍地領悟所知，成就殊勝的功業。 《說一切有部俱舍論》卷第三十
【English Translation】 English version The difference of change. From this difference, the Vipaka (result of actions) arises, not from any other source. Therefore, the analogy is used to illustrate the same principle. Or, this can be understood through other similar examples, such as coating the Kovidara flower (a plant) with purple mineral juice. Due to the difference in continuous transformation as the cause, when the result arises, the pulp turns red. From this red color, no other color arises. It should be understood that the Vipaka arising from karma cannot give rise to other Vipaka. Previously, according to the realm of individual awareness and wisdom, only a rough appearance of the various karmic results was briefly shown. Among them, the different kinds of differential functions, the continuous transformation of various karmas, reaching various stages, and the arising of various results, can only be fully realized by the Buddha, and cannot be understood by other realms. Based on this principle, there is a verse that says: 'This karma, this conditioning, at this time gives the result; the definite principle of all seeds, no one but the Buddha can know.' This path of pure cause, which is the true nature of reality revealed by the Buddha's true words, has been well explained. One should abandon those dark and blind external attachments, as well as the actions driven by evil views, and seek the eye of wisdom. This palace of Nirvana is the only broad path, the realm of non-self traversed by a thousand sages, illuminated by the sunlight-like words of the Buddhas, which cannot be seen even with special eyes opened. Here, these have been briefly explained in order to open the door of wisdom for those with intelligence, hoping that everyone can universally understand what is to be known according to their abilities and accomplish superior deeds. Abhidharmakosabhasyam of the Sarvastivada School, Volume 30