T29n1560_阿毗達磨俱舍論本頌
大正藏第 29 冊 No. 1560 阿毗達磨俱舍論本頌
No. 1560 [cf. Nos. 1558, 1559, 1561]
阿毗達磨俱舍論本頌(說一切有部)
世親菩薩造
三藏法師玄奘奉 詔譯
分別界品第一(四十四頌)
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 凈慧隨行名對法 及能得此諸慧論 攝彼勝義依彼故 此立對法俱舍名 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 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 又諸有為法 謂色等五蘊 亦世路言依 有離有事等 有漏名取蘊 亦說為有諍 及苦集世間 見處三有等 色者唯五根 五境及無表 彼識依凈色 名眼等五根 色二或二十 聲唯有八種 味六香四種 觸十一為性 亂心無心等 隨流凈不凈 大種所造性 由此說無表 大種謂四界 即地水火風 能成持等業 堅濕暖動性 地謂顯形色 隨
【現代漢語翻譯】 現代漢語譯本 阿毗達磨俱舍論本頌（說一切有部） 世親菩薩造 三藏法師玄奘奉 詔譯 分別界品第一（四十四頌） 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。 凈慧隨行名對法，及能得此諸慧論，攝彼勝義依彼故，此立對法俱舍名。 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。 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。 又諸有為法，謂色等五蘊（色蘊、受蘊、想蘊、行蘊、識蘊），亦世路言依，有離有事等。 有漏名取蘊，亦說為有諍，及苦集世間，見處三有等。 色者唯五根（眼根、耳根、鼻根、舌根、身根），五境（色、聲、香、味、觸）及無表。 彼識依凈色，名眼等五根。 色二或二十，聲唯有八種，味六香四種，觸十一為性。 亂心無心等，隨流凈不凈，大種所造性，由此說無表。 大種謂四界（地界、水界、火界、風界），即地水火風，能成持等業，堅濕暖動性。 地謂顯形色，隨
【English Translation】 English version Abhidharmakośabhāṣya-kārikā (Sarvāstivāda) Composed by Vasubandhu Bodhisattva Translated under Imperial Order by Tripitaka Master Xuanzang Chapter 1: Analysis of the Elements (Forty-four Verses) To the one who extinguishes all kinds of darkness, who delivers beings from the mud of birth and death, I pay homage to such a teacher who teaches according to reason. I shall now speak on the treasury of Abhidharma (Higher Knowledge). 'Pure wisdom' followed by practice is called Abhidharma, as well as the treatises of wisdom that can attain this. Because it encompasses that which is supreme and relies on it, this is established as the name 'Abhidharmakośa' (Treasury of Higher Knowledge). If apart from discriminative analysis, there is definitely no other superior means to extinguish all defilements. Because the world drifts in the ocean of existence due to defilements, therefore the Buddha taught Abhidharma. Defiled and undefiled dharmas: except for the path, the rest are conditioned. Because defilements increase along with them, therefore they are called 'defiled'. Undefiled refers to the path of truth, and the three kinds of unconditioned: namely, space and the two cessations. Among these, space is unobstructed. 'Cessation through discrimination' (擇滅) means separation from bondage, each case depending on the object of bondage. 'Cessation not through discrimination' (非擇滅) is obtained separately, completely obstructing future arising. Furthermore, all conditioned dharmas are the five skandhas (五蘊) (form, feeling, perception, mental formations, and consciousness), also the basis for worldly paths and speech, having separation, having substance, and so on. Defiled is called 'appropriation skandha', also said to be 'with strife', and the world of suffering and accumulation, realms of views, the three existences, and so on. 'Form' (色) is only the five roots (五根) (eye, ear, nose, tongue, body), the five objects (五境) (form, sound, smell, taste, touch), and non-revealing form (無表). That consciousness relies on pure form, named the five roots such as eye, and so on. Form is two or twenty, sound is only eight kinds, taste is six kinds, smell is four kinds, touch is eleven in nature. Distracted mind, mindless, and so on, following the flow, pure and impure, the nature of what is made by the great elements, therefore non-revealing form is spoken of. The great elements are the four elements (四界) (earth, water, fire, wind), namely earth, water, fire, wind, capable of accomplishing the functions of holding, and so on, having the nature of solidity, wetness, warmth, and movement. Earth refers to visible shape and color, following
世想立名 水火亦復然 風即界亦爾 此中根與境 即說十處界 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 識謂各了別 此即名意處 及七界應知 六識轉為意 由即六識身 無間滅為意 成第六依故 十八界應知 總攝一切法 由一蘊處界 攝自性非余 以離他性故 類境識同故 雖二界體一 然為令端嚴 眼等各生二 聚生門種族 是蘊處界義 愚根樂三故 說蘊處界三 諍根生死因 及次第因故 于諸心所法 受想別為蘊 蘊不攝無為 義不相應故 隨粗染器等 界別次第立 前五境唯現 四境唯所造 余用遠速明 或隨處次第 為差別最勝 攝多增上法 故一處名色 一名為法處 牟尼說法蘊 數有八十千 彼體語或名 此色行蘊攝 有言諸法蘊 量如彼論說 或隨蘊等言 如實行對治 如是余蘊等 各隨其所應 攝在前說中 應審觀自相 空界謂竅隙 傳說是明闇 識界有漏識 有情生所依 一有見謂色 十有色有對 此余色聲八 無記餘三種 欲界系十八 色界系十四 除香味二識 無色系后三 意法意識
【現代漢語翻譯】 現代漢語譯本 世間的人們希望建立名聲。 水、火也是如此，風也是構成世界的要素。 這裡所說的根（indriya，感覺器官）和境（visaya，感覺對像），就是所說的十處界（dasayatana）。 受（vedana，感受）是領納，想（samjna，概念）是取像為體。 其餘四種心所法（caitasika-dharma）稱為行蘊（samskara-skandha）。像這樣，受、想、行這三種蘊，以及無表色（avijnapti-rupa）和無為法（asamskrta-dharma），稱為法處（dharmayatana）和法界（dharmadhatu）。 識（vijnana，意識）是指各個不同的了別作用，這就是意處（manayatana），以及七界（saptadhatu）。六識（sad-vijnana）轉變成為意（manas）。 由於這六識身（sad-vijnanakaya）的無間滅（nirantaranirodha）成為意，成就第六個所依，所以應當知道有十八界（astadasa-dhatu）。 總括一切法（sarva-dharma），由於一個蘊（skandha）、處（ayatana）、界（dhatu）只攝取自己的自性（svabhava），而不攝取其他的，因為遠離了他性（paratva）的緣故。 由於種類、境、識相同，雖然兩個界（dhatu）的體性相同，然而爲了使之端嚴，眼等各自產生兩個。 聚集、產生之門、種類、族類，這就是蘊、處、界的意義。 由於愚昧、根器、愛好這三個原因，所以說蘊、處、界這三種。 是諍論的根源、生死的原因，以及次第的原因。 對於各種心所法，感受和概念被特別地歸為蘊。 蘊不包括無為法，因為意義不相應。 隨著粗細、染污、器皿等不同，界的差別次第建立。 前五境（panca-visaya）僅僅是顯現，四境僅僅是被造作。 其餘的用處是遙遠、迅速、明瞭，或者隨著處所的次第。 爲了差別最殊勝，攝取眾多增上法（adhipati-dharma），所以一個處（ayatana）稱為名色（nama-rupa），一個名稱為法處。 牟尼（Muni，聖人）所說的法蘊（dharma-skandha），數量有八萬。 它們的體性是語言或者名稱，這些被色蘊（rupa-skandha）和行蘊所攝。 有人說諸法蘊的量，如同彼論所說。 或者隨著蘊等言說，如實地進行對治。 像這樣，其餘的蘊等，各自隨著它們所應攝的，在前面所說的內容中，應當審慎地觀察自相（svalaksana）。 空界（akasa-dhatu）是指竅隙，傳統上說是明暗。 識界（vijnana-dhatu）是有漏識（sasrava-vijnana），是有情（sattva）產生所依賴的。 一種有見（sadarsana）是指色（rupa），十種是有色有對（sapratigha）。 這之外的色、聲等八種是無記（avyakrta），其餘三種。 欲界系（kama-dhatu）有十八界，**界繫有十四界。 除去香味二識，無色界系（arupa-dhatu）有後三種。 意（manas）、法（dharma）、意識（vijnana）。
【English Translation】 English version People in the world desire to establish a name. Water and fire are also like that; wind is also an element that constitutes the world. Here, the mentioned indriya (sense organs) and visaya (sense objects) are the so-called dasayatana (ten sense fields). Vedana (feeling) is reception; samjna (perception) takes the image as its essence. The remaining four caitasika-dharmas (mental factors) are called samskara-skandha (the aggregate of mental formations). Like this, these three skandhas of vedana, samjna, and samskara, as well as avijnapti-rupa (non-revealing form) and asamskrta-dharma (unconditioned dharma), are called dharmayatana (the sense field of dharma) and dharmadhatu (the element of dharma). Vijnana (consciousness) refers to the distinct functions of each, which is manayatana (the sense field of mind), as well as the saptadhatu (seven elements). The sad-vijnana (six consciousnesses) transform into manas (mind). Because the nirantaranirodha (uninterrupted cessation) of these sad-vijnanakaya (six bodies of consciousness) becomes manas, accomplishing the sixth basis, therefore it should be known that there are astadasa-dhatu (eighteen elements). Comprehensively encompassing all sarva-dharmas, because one skandha (aggregate), ayatana (sense field), and dhatu (element) only take its own svabhava (self-nature) and does not take others, because it is away from paratva (otherness). Because the types, objects, and consciousnesses are the same, although the nature of the two dhatus (elements) is the same, however, in order to make them dignified, the eyes and others each produce two. Gathering, the gate of production, types, and clans, this is the meaning of skandha, ayatana, and dhatu. Due to the three reasons of ignorance, faculties, and preferences, therefore the three of skandha, ayatana, and dhatu are spoken of. It is the root of disputes, the cause of birth and death, and the cause of sequence. Regarding the various mental factors, feelings and perceptions are specifically categorized as aggregates. Skandhas do not include unconditioned dharmas because the meaning is not corresponding. Depending on the differences in coarseness, defilement, vessels, etc., the differences in elements are established in order. The first five objects (panca-visaya) are merely manifestations; the four objects are merely created. The remaining uses are distant, rapid, and clear, or according to the order of places. In order to differentiate the most superior, to include many adhipati-dharmas (dominant dharmas), therefore one ayatana (sense field) is called nama-rupa (name and form), and one name is called dharma-ayatana. The dharma-skandhas (aggregates of dharma) spoken by Muni (the sage) number eighty thousand. Their nature is language or names, which are included in rupa-skandha (aggregate of form) and samskara-skandha (aggregate of mental formations). Some say that the amount of dharma-skandhas is as described in that treatise. Or according to the words of skandhas, etc., truly carry out the counteractions. Like this, the remaining skandhas, etc., each according to what they should include, in the previously mentioned content, one should carefully observe their own svalaksana (self-characteristics). Akasa-dhatu (the element of space) refers to apertures, traditionally said to be light and darkness. Vijnana-dhatu (the element of consciousness) is sasrava-vijnana (defiled consciousness), which is what sentient beings rely on for arising. One sadarsana (visible) refers to rupa (form), ten are sapratigha (with resistance). The eight other than these, such as form and sound, are avyakrta (unspecified), the remaining three types. Kama-dhatu (the desire realm) has eighteen elements, **dhatu has fourteen elements. Except for the two consciousnesses of smell and taste, arupa-dhatu (the formless realm) has the last three. Manas (mind), dharma (dharma), vijnana (consciousness).
通 所餘唯有漏 五識唯尋伺 后三二餘無 說五無分別 由計度隨念 以意地散慧 意諸念為體 七心法界半 有所緣余無 前八界及聲 無執受餘二 觸界中有二 餘九色所造 法一分亦然 十色可積集 謂唯外四界 能斫及所斫 亦所燒能稱 能燒所稱諍 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 眼與眼識界 獨俱得非等 內十二眼等 色等六為外 法同分餘二 作不作自業 十五唯修斷 后三界通三 不染非六生 色定非見斷 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 被障諸色故 或二眼俱時 見色分明故 眼耳意根境 不至三相違 應知鼻等三 唯取等量境 后依唯過去 五識依或俱 隨根變識異 故眼等名依 彼及不共因 故隨根說識 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 五外二所識 常法界無為 法一分是根 並內界十二
分別根品第二(七十四頌)
傳說五於四 四根於二
種 五八染凈中 各別為增上 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 心所依此別 此住此雜染 此資糧此凈 由此量立根 或流轉所依 及生住受用 建立前十四 還滅后亦然 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 唯無漏后三 有色命憂苦 當知唯有漏 通二餘九根 命唯是異熟 憂及后八非 色意餘四受 一一皆通二 憂定有異熟 前八后三無 意余受信等 一一皆通二 唯善後八根 憂通善不善 意余受三種 前八唯無記 欲色無色系 如次除后三 兼女男憂苦 並余色喜樂 意三受通三 憂見修所斷 九唯修所斷 五修非三非 欲胎卵濕生 初得二異熟 化生六七八 色六上唯命 正死滅諸根 無色三色八 欲頓十九八 漸四善增五 九得邊二果 七八九中二 十一阿羅漢 依一容有說 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 極少八無善 成受身命意 愚生無色界 成善命意舍 極多成十九 二形除三凈 聖者未離欲 除二凈一形 欲微聚無聲 無根有八事 有身根九事 十事有餘根 心心所必俱 諸行相或得 心所且有五 大地法等異 受想思觸欲 慧念與作意 勝解三摩地 遍於一切心 信及不放逸 輕安舍慚愧 二根及不害 勤唯遍善心 癡逸怠不信 惛掉恒唯染 唯遍不善心 無慚及無愧 忿覆慳嫉惱 害恨諂誑憍 如是類名為 小煩惱地法 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 四類惱忿等 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 初定除不善 及惡作睡眠 中定又除尋 上兼除伺等 無慚愧不重 于罪不見怖 愛敬謂信慚 唯于欲色有 尋伺心粗細 慢對他心舉 憍由染自法 心高無所顧 心意識體一 心心所有依 有緣有行相 相應義有五 心不相應行 得非得同分 無想二定命 相名身等類 得謂獲
{ "translations": [ "現代漢語譯本", "各定成五根：在各種禪定狀態下，可以成就五種根（indriya，感官能力）。", "若成就苦根：如果成就了苦根（duhkhendriya，痛苦的感官能力），", "彼定成就七：那麼必定成就七種（法）。", "若成女男憂：如果成就了女根（strindriya，女性的感官能力）、男根（purusendriya，男性的感官能力）或憂根（daurmanasyendriya，憂愁的感官能力），", "信等各成八：那麼信根（sraddhendriya，信的感官能力）等各自成就八種（法）。", "二無漏十一：兩種無漏根（anajnatavindriyani，未知當知根；ajnavindriya，已知根）成就十一種（法）。", "初無漏十三：最初的無漏根（anajnatavindriya，未知當知根）成就十三種（法）。", "極少八無善：最少的情況下，成就八種（法），且不包含善法。", "成受身命意：成就受根（vedanendriya，感受的感官能力）、身根（kayendriya，身體的感官能力）、命根（jivitendriya，生命的感官能力）和意根（manendriya，意識的感官能力）。", "愚生無：愚昧眾生出生時沒有（原文此處有省略，推測為某種根）。", "成善命意舍：成就善根、命根、意根和舍根（upekhendriya，舍的感官能力）。", "極多成十九：最多可以成就十九種（法）。", "二形除三凈：兩種性別（男女）排除三種清凈（無貪、無嗔、無癡）。", "聖者未離欲：聖者如果還沒有脫離慾望，", "除二凈一形：那麼排除兩種清凈（無嗔、無癡）和一種性別（男女）。", "欲微聚無聲：慾望、微細的聚集和無聲音。", "無根有八事：沒有根的情況下，有八件事。", "有身根九事：有身根的情況下，有九件事。", "十事有餘根：有十件事的情況下，有剩餘的根。", "心心所必俱：心（citta，意識）和心所（caitta，心理活動）必定同時存在。", "諸行相或得：各種行相或許可以獲得。", "心所且有五：心所暫且有五種。", "大地法等異：大地法等有所不同。", "受想思觸欲：感受（vedana）、想法（samjna）、思（cetana）、觸（sparsa）和欲（chanda）。", "慧念與作意：智慧（prajna）、念（smrti）和作意（manaskara）。", "勝解三摩地：勝解（adhimoksa）和三摩地（samadhi，禪定）。", "遍於一切心：遍及一切心。", "信及不放逸：信（sraddha）以及不放逸（apramada）。", "輕安舍慚愧：輕安（prasrabdhi）、舍（upeksha）、慚（hri）和愧（apatrapya）。", "二根及不害：兩種根（善根和無記根）以及不害（avihimsa）。", "勤唯遍善心：精勤（virya）只遍及善心。", "癡逸怠不信：癡（moha）、放逸（pramada）、懈怠（styana）和不信（asraddha）。", "惛掉恒唯染：惛沉（middha）和掉舉（auddhatya）總是隻與染污心相應。", "唯遍不善心：只遍及不善心。", "無慚及無愧：無慚（ahrikya）以及無愧（anapatrapya）。", "忿覆慳嫉惱：忿（krodha）、覆（mraksha）、慳（matsarya）、嫉（irshya）和惱（pradasha）。", "害恨諂誑憍：害（vihimsa）、恨（upanaha）、諂（maya）、誑（satya）和憍（mada）。", "如是類名為：這些種類被稱為", "小煩惱地法：小煩惱地法（parittaklesa-bhumika）。", "欲有尋伺故：因為欲界有尋（vitarka）和伺（vicara），", "于善心品中：在善心品中，", "二十二心所：有二十二種心所，", "有時增惡作：有時增加惡作（kaukryta，後悔）。", "于不善不共：在不善不共中，", "見俱唯二十：與見（邪見）同時存在的只有二十種。", "四類惱忿等：四類惱（pradasha）、忿（krodha）等。", "惡作二十一：惡作有二十一種。", "有覆有十八：有覆（有染污）的有十八種。", "無覆許十二：無覆（無染污）的允許有十二種。", "睡眠遍不違：睡眠（styana）普遍存在且不違背。", "若有皆增一：如果存在，都增加一種。", "初定除不善：初禪（prathama-dhyana）排除不善。", "及惡作睡眠：以及惡作和睡眠。", "中定又除尋：二禪（dvitiya-dhyana）又排除尋。", "上兼除伺等：更高的禪定兼排除伺等。", "無慚愧不重：無慚和無愧不重要。", "于罪不見怖：對於罪過，看不到恐懼。", "愛敬謂信慚：愛敬指的是信和慚。", "唯于欲色有：只在欲界和色界有。", "尋伺心粗細：尋是心的粗顯，伺是心的細微。", "慢對他心舉：慢是對他人心生起高舉。", "憍由染自法：憍是由於染著自己的法。", "心高無所顧：內心高傲，無所顧忌。", "心意識體一：心、意、識，體性是一。", "心心所有依：心和心所都有所依賴。", "有緣有行相：有緣（所緣）和行相。", "相應義有五：相應的意義有五種。", "心不相應行：心不相應行（citta-viprayukta-samskara）。", "得非得同分：得（prapti）、非得（aprapti）、同分（nikayasabhaga）。", "無想二定命：無想（asamjnika）、二定（nirodha-samapatti，滅盡定）、命（jivitendriya）。", "相名身等類：相（lakshana）、名（nama）、身（kaya）等種類。", "得謂獲：得是指獲得。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version", "Each is determined to consist of five roots: In various states of meditation, one can achieve five indriyas (sense faculties).", "If the root of suffering is achieved: If the duhkhendriya (sense faculty of suffering) is achieved,", "Then seven are certainly achieved: Then seven (dharmas) are certainly achieved.", "If female, male, or sorrow are achieved: If the strindriya (female sense faculty), purusendriya (male sense faculty), or daurmanasyendriya (sense faculty of sorrow) are achieved,", "Then faith, etc., each achieves eight: Then sraddhendriya (sense faculty of faith), etc., each achieves eight (dharmas).", "Two without outflows achieve eleven: Two anasrava indriyas (anajnatavindriyani, the faculty of 'I shall know the unknown'; ajnavindriya, the faculty of knowledge) achieve eleven (dharmas).", "The first without outflows achieves thirteen: The first anasrava indriya (anajnatavindriya, the faculty of 'I shall know the unknown') achieves thirteen (dharmas).", "The fewest is eight without good: In the fewest cases, eight (dharmas) are achieved, not including good dharmas.", "Achieving feeling, body, life, and mind: Achieving vedanendriya (sense faculty of feeling), kayendriya (sense faculty of body), jivitendriya (sense faculty of life), and manendriya (sense faculty of mind).", "Foolish beings are born without **: Foolish beings are born without ** (the original text omits something here, presumably a certain indriya).", "Achieving good, life, mind, and equanimity: Achieving good roots, jivitendriya, manendriya, and upekshindriya (sense faculty of equanimity).", "The most achieves nineteen: At most, nineteen (dharmas) can be achieved.", "Two forms exclude three purities: Two genders (male and female) exclude three purities (non-greed, non-hatred, non-delusion).", "Saints who have not left desire: If saints have not yet detached from desire,", "Exclude two purities and one form: Then exclude two purities (non-hatred, non-delusion) and one gender (male or female).", "Desire, subtle aggregates, and no sound:", "Without roots, there are eight things: Without roots, there are eight things.", "With the body root, there are nine things: With the kayendriya, there are nine things.", "With ten things, there are remaining roots: With ten things, there are remaining roots.", "Mind and mental factors are always together: Citta (mind, consciousness) and caitta (mental activities) always exist together.", "Various characteristics may be obtained: Various characteristics may be obtained.", "Mental factors are at least five: Mental factors are at least five.", "Great earth dharmas, etc., are different: Great earth dharmas, etc., are different.", "Feeling, perception, thought, contact, desire: Vedana (feeling), samjna (perception), cetana (thought), sparsa (contact), and chanda (desire).", "Wisdom, mindfulness, and attention: Prajna (wisdom), smrti (mindfulness), and manaskara (attention).", "Resolution and samadhi: Adhimoksa (resolution) and samadhi (meditation).", "Pervade all minds: Pervade all minds.", "Faith and non-negligence: Sraddha (faith) and apramada (non-negligence).", "Tranquility, equanimity, shame, and embarrassment: Prasrabdhi (tranquility), upeksha (equanimity), hri (shame), and apatrapya (embarrassment).", "Two roots and non-harming: Two roots (good and neutral) and avihimsa (non-harming).", "Diligence only pervades wholesome minds: Virya (diligence) only pervades wholesome minds.", "Delusion, negligence, laziness, and disbelief: Moha (delusion), pramada (negligence), styana (laziness), and asraddha (disbelief).", "Torpor and excitement always only defile: Middha (torpor) and auddhatya (excitement) are always only associated with defiled minds.", "Only pervades unwholesome minds: Only pervades unwholesome minds.", "Shamelessness and lack of embarrassment: Ahrikya (shamelessness) and anapatrapya (lack of embarrassment).", "Anger, concealment, stinginess, jealousy, vexation: Krodha (anger), mraksha (concealment), matsarya (stinginess), irshya (jealousy), and pradasha (vexation).", "Harm, resentment, deceit, fraud, arrogance: Vihimsa (harm), upanaha (resentment), maya (deceit), satya (fraud), and mada (arrogance).", "Such categories are called: These categories are called", "Dharmas of the realm of minor afflictions: Parittaklesa-bhumika (dharmas of the realm of minor afflictions).", "Because the desire realm has investigation and analysis: Because the desire realm has vitarka (investigation) and vicara (analysis),", "In the category of wholesome minds: In the category of wholesome minds,", "Twenty-two mental factors: There are twenty-two mental factors,", "Sometimes adding regret: Sometimes adding kaukryta (regret).", "In unwholesome unshared: In unwholesome unshared,", "Only twenty together with views: Only twenty exist together with views (wrong views).", "Four categories of vexation, anger, etc.: Four categories of pradasha (vexation), krodha (anger), etc.", "Regret is twenty-one: Regret is twenty-one.", "Covered has eighteen: Covered (defiled) has eighteen.", "Uncovered is allowed twelve: Uncovered (undefiled) is allowed twelve.", "Sleep pervades without contradiction: Sleep (styana) is pervasive and without contradiction.", "If present, all increase by one: If present, all increase by one.", "The first dhyana excludes unwholesome: The first dhyana (prathama-dhyana) excludes unwholesome.", "And regret and sleep: And regret and sleep.", "The middle dhyana also excludes investigation: The second dhyana (dvitiya-dhyana) also excludes investigation.", "The higher also excludes analysis, etc.: Higher dhyanas also exclude analysis, etc.", "Shamelessness and lack of embarrassment are not important:", "In offenses, no fear is seen: Regarding offenses, no fear is seen.", "Love and respect refer to faith and shame: Love and respect refer to faith and shame.", "Only in the desire and form realms: Only in the desire and form realms.", "Investigation and analysis are coarse and subtle minds: Investigation is the coarse aspect of mind, analysis is the subtle aspect of mind.", "Pride raises the mind against others: Pride raises the mind against others.", "Arrogance is due to attachment to one's own dharmas: Arrogance is due to attachment to one's own dharmas.", "The mind is high and without regard: The mind is arrogant and without regard.", "Mind, intention, and consciousness are one entity: Mind, intention, and consciousness are one entity.", "Mind and mental factors have a basis: Mind and mental factors have a basis.", "Having an object and characteristics: Having an object and characteristics.", "The meaning of correspondence is fivefold: The meaning of correspondence is fivefold.", "Non-corresponding formations of mind: Citta-viprayukta-samskara (non-corresponding formations of mind).", "Obtaining, non-obtaining, commonality: Prapti (obtaining), aprapti (non-obtaining), nikayasabhaga (commonality).", "Non-perception, two samadhis, life: Asamjnika (non-perception), nirodha-samapatti (cessation samadhi), jivitendriya (life faculty).", "Characteristics, name, body, etc. categories: Lakshana (characteristics), nama (name), kaya (body), etc. categories.", "Obtaining means acquiring: Obtaining means acquiring." ] }
成就 非得此相違 得非得唯于 自相續二滅 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 無記得俱起 除二通變化 有覆色亦俱 欲色無前起 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 同分有情等 無想無想中 心心所法滅 異熟居廣果 如是無想定 從靜慮求脫 善唯順生受 非聖得一世 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 二定依欲色 滅定初人中 命根體即壽 能持暖及識 相謂諸有為 生住異滅性 此有生生等 於八一有能 生能生所生 非離因緣合 名身等所謂 想章字總說 欲色有情攝 等流無記性 同分亦如是 並無色異熟 得相通三類 非得定等流 能作及俱有 同類與相應 遍行並異熟 許因唯六種 除自余能作 俱有互為果 如大相所相 心於心隨轉 心所二律儀 彼及心諸相 是心隨轉法 由時果善等 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 相應因決定 心心所同依
【現代漢語翻譯】 現代漢語譯本 成就： 非得（Aprāpti，未獲得）必須與得（Prāpti，獲得）相反。 得與非得唯在自相續（svasaṃtāna，自身相續）的二滅（nirodha，滅盡）中存在。 三世（過去、現在、未來）的法各有三種：善（kuśala，善）、不善（akuśala，不善）、無記（avyākṛta，無記）法，唯有善法等同於善法等。 有系（saṃyojana，煩惱束縛）的得僅限於自界（svabhūmi，自身所處之界），無系（visaṃyojana，解脫煩惱束縛）的得則通於四界（欲界、色界、無色界、出世間界）。 非學（aśaikṣa，無學）、無學（śaikṣa，有學）有三種，非所斷（aprahātavya，非所應斷）有兩種。 無記的得與俱起（sahabhū，同時生起）的法相關聯，除了二禪（dhyāna，禪定）之外，通於變化（nirmāṇa，變化）。 有覆無記（saṃvṛtāvyākṛta，有覆蔽的無記）的色法也與俱起相關聯，欲界（kāmadhātu，慾望界）和色界（rūpadhātu，色界）沒有前起（pūrvaka，先於...生起）。 非得是清凈的無記法，過去世（atīta，過去）、未來世（anāgata，未來）各有三種。 三界（欲界、色界、無色界）的不繫（asaṃyojana，不被煩惱束縛）有三種，允許聖道（āryamārga，聖者之道）為非得。 被稱為異生性（pṛthagjanatva，凡夫性），得法（dharmaprāpti，獲得法）在易地（bhūmyantara，不同地）時捨棄。 同分（nikāyasabhāga，同類）的有情（sattva，眾生）等，在無想（asaṃjñā，無想）和無想中（asaṃjñisamāpatti，無想定）時，心（citta，心）和心所法（caitta，心所）滅盡，異熟果（vipākaphala，異熟果報）位於廣果天（Bṛhatphala，廣果天）。 如此的無想定（asaṃjñisamāpatti，無想定），是從靜慮（dhyāna，禪定）中尋求解脫。 善法唯有順生受（anuvyāñjanā，隨順感受），非聖者（ārya，聖者）在一世（ekajāti，一生）中獲得。 滅盡定（nirodhasamāpatti，滅盡定）也是如此，爲了靜止而住在有頂天（Bhavāgra，有頂天）。 善法有兩種感受是不定的，聖者通過加行（prayoga，修行）獲得。 成佛（Buddhatva，成佛）的獲得並非在前三十四念（citta-kṣaṇa，心念）中。 二定（滅盡定和無想定）依賴於欲界和色界，滅盡定最初在人中（manuṣya，人類）獲得。 命根（jīvitendriya，命根）的體性就是壽命（āyus，壽命），能夠維持暖（uṣṇatā，體溫）和識（vijñāna，意識）。 相（lakṣaṇa，相）是指諸有為法（saṃskṛta-dharma，有為法）的生（jāti，生）、住（sthiti，住）、異（anyathātva，異）、滅（vyaya，滅）的性質。 此處的有生（jāti，生）等，在八個（法）中，一個（法）具有能力。 生能生（janaka，能生）和所生（janya，所生），並非脫離因緣（hetupratyaya，因緣）的聚合。 名身（nāmakāya，名身）等，是指想（saṃjñā，想）、章（vyañjana，文句）、字（akṣara，字）的總稱。 欲界和色界有情所攝，等流果（niṣyandaphala，等流果）是無記性。 同分（sabhāga，同類）也是如此，幷包括無色界的異熟果。 得相（prāptilakṣaṇa，獲得的相）通於三類（善、不善、無記），非得（aprāpti，未獲得）決定是等流果。 能作因（kāraṇahetu，能作因）以及俱有因（sahabhūhetu，俱有因），同類因（sabhāgahetu，同類因）與相應因（saṃprayuktakahetu，相應因），遍行因（sarvatragahetu，遍行因）並異熟因（vipākahetu，異熟因），允許因唯有六種。 除了自身之外，其餘的都是能作因，俱有因互為果。 如同大種（mahābhūta，四大）和所相（salakṣaṇa，具有相），心（citta，心）隨著心隨轉（cittānuparivartin，隨心轉）。 心所（caitta，心所）和二律儀（saṃvara，律儀），彼（tat，彼）以及心的諸相（lakṣaṇa，相）。 是心隨轉法（cittānuparivartin，隨心轉），由時（kāla，時間）、果（phala，果報）、善（kuśala，善）等。 同類因（sabhāgahetu，同類因）相似，在自部（svabhāga，同類）的地（bhūmi，地）之前生起。 道（mārga，道）展轉於九地（bhūmi，地），唯有等（sama，相等）和勝（viśeṣa，殊勝）為果。 加行生（prayogaja，加行所生）也是如此，聞（śruta，聽聞）、思（cinta，思考）所成等。 相應因（saṃprayuktakahetu，相應因）是決定的，心（citta，心）和心所（caitta，心所）同依（ekālambana，同一所緣）。
【English Translation】 English version Achievement: Non-attainment (Aprāpti) must be contrary to attainment (Prāpti). Attainment and non-attainment exist only in the two cessations (nirodha) of one's own continuum (svasaṃtāna). The dharmas of the three times (past, present, future) each have three types: wholesome (kuśala), unwholesome (akuśala), and neutral (avyākṛta) dharmas; only wholesome dharmas are equivalent to wholesome dharmas, etc. Attainment of that which is bound (saṃyojana) is limited to one's own realm (svabhūmi), while attainment of that which is unbound (visaṃyojana) extends to the four realms (desire realm, form realm, formless realm, and supramundane realm). The non-learner (aśaikṣa) and learner (śaikṣa) have three types, and that which is not to be abandoned (aprahātavya) has two types. Neutral attainment is associated with co-arisen (sahabhū) dharmas, except for the two dhyānas (meditative absorptions), and extends to transformations (nirmāṇa). Obscured neutral (saṃvṛtāvyākṛta) form is also associated with co-arising; the desire realm (kāmadhātu) and form realm (rūpadhātu) do not have prior arising (pūrvaka). Non-attainment is pure and neutral; the past (atīta) and future (anāgata) each have three types. The unbound (asaṃyojana) of the three realms (desire realm, form realm, formless realm) has three types; it is permitted that the noble path (āryamārga) is non-attainment. It is called the nature of an ordinary being (pṛthagjanatva); attainment of dharma (dharmaprāpti) is abandoned when changing grounds (bhūmyantara). Sentient beings (sattva) of the same class (nikāyasabhāga), etc., in the non-perception (asaṃjñā) and non-perception attainment (asaṃjñisamāpatti), the mind (citta) and mental factors (caitta) cease; the resultant fruit (vipākaphala) resides in the Heaven of Great Fruit (Bṛhatphala). Such is the non-perception attainment (asaṃjñisamāpatti), seeking liberation from meditative absorption (dhyāna). Wholesome dharmas have only agreeable feelings (anuvyāñjanā); a non-noble one (ārya) attains it in one lifetime (ekajāti). The cessation attainment (nirodhasamāpatti) is also like this, residing in the Peak of Existence (Bhavāgra) for stillness. Wholesome dharmas have two types of indefinite feelings; a noble one attains it through effort (prayoga). The attainment of Buddhahood (Buddhatva) is not in the preceding thirty-four moments of thought (citta-kṣaṇa). The two attainments (cessation and non-perception) rely on the desire and form realms; cessation attainment is initially attained among humans (manuṣya). The nature of the life faculty (jīvitendriya) is life (āyus), which can maintain warmth (uṣṇatā) and consciousness (vijñāna). A characteristic (lakṣaṇa) refers to the nature of conditioned dharmas (saṃskṛta-dharma): arising (jāti), abiding (sthiti), alteration (anyathātva), and cessation (vyaya). Here, arising (jāti), etc., in the eight (dharmas), one (dharma) has the ability. That which generates (janaka) and that which is generated (janya) are not separate from the aggregation of causes and conditions (hetupratyaya). Collections of names (nāmakāya), etc., refer to the general term for conception (saṃjñā), phrases (vyañjana), and letters (akṣara). Included in sentient beings of the desire and form realms, the outflowing result (niṣyandaphala) is of a neutral nature. The same class (sabhāga) is also like this, including the resultant fruit of the formless realm. The characteristic of attainment (prāptilakṣaṇa) is common to the three types (wholesome, unwholesome, neutral); non-attainment (aprāpti) is definitely an outflowing result. The efficient cause (kāraṇahetu) and the co-existent cause (sahabhūhetu), the cause of the same class (sabhāgahetu) and the associated cause (saṃprayuktakahetu), the pervasive cause (sarvatragahetu) and the resultant cause (vipākahetu), it is permitted that there are only six types of causes. Apart from itself, the rest are efficient causes; co-existent causes are mutually results. Like the great elements (mahābhūta) and that which has characteristics (salakṣaṇa), the mind (citta) follows the mind (cittānuparivartin). Mental factors (caitta) and the two vows (saṃvara), that (tat) and the characteristics (lakṣaṇa) of the mind. Are dharmas that follow the mind (cittānuparivartin), due to time (kāla), result (phala), wholesomeness (kuśala), etc. The cause of the same class (sabhāgahetu) is similar, arising before in the ground (bhūmi) of its own class (svabhāga). The path (mārga) extends through the nine grounds (bhūmi), only the equal (sama) and superior (viśeṣa) are the results. Arising from effort (prayogaja) is also like this, that which is accomplished by hearing (śruta) and thinking (cinta), etc. The associated cause (saṃprayuktakahetu) is definite, the mind (citta) and mental factors (caitta) have the same basis (ekālambana).
遍行謂前遍 為同地染因 異熟因不善 及善唯有漏 遍行與同類 二世三世三 果有為離系 無為無因果 后因果異熟 前因增上果 同類遍等流 俱相應士用 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 五取果唯現 二與果亦然 過現與二因 一與唯過去 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 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 二因於正滅 三因於正生 餘二緣相違 而興于作用 心心所由四 二定但由三 余由二緣生 非無次第故 大為大二因 為所造五種 造為造三種 為大唯一因 欲界有四心 善惡覆無覆 色無色除惡 無漏有二心 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 無覆如色辯 學從四生五 余從五生四 十二為二十 謂三界善心 分加行生得 欲無
【現代漢語翻譯】 現代漢語譯本 『遍行』（Parihāni）指前一『遍行』，是同地的染污之因。 『異熟因』（Vipākahetu）是不善的，以及有漏的善。 『遍行』與『同類』（Sabhāgahetu），在二世、三世、三世中。 果報是有為法和離系（Nirodha）的，無為法沒有因果。 後面的因是『異熟果』（Vipākaphala），前面的因是『增上果』（Adhipatiphala）。 『同類』、『遍行』是『等流果』（Nisyandaphala），『俱有因』（Sahabhūhetu）是『士用果』（Purisakāra phala）。 『異熟』是無記法，有情是有記生。 『等流果』類似於自己的因，『離系』由智慧而盡。 如果果報由那個因的力量而生，這個果報就叫做『士用果』。 除了前面的有為法，有為法是『增上果』。 『五取果』（Upādānakkhandha phala）唯有現在，二者與果報也是這樣。 過去和現在與二因，一者只與過去。 染污是『異熟生』（Vipākaja），其餘的最初是聖者，如次第。 除了『異熟』、『遍行』二者，以及『同類』，其餘的生。 這指的是心和心所，其餘的以及除了相應的。 說有四種緣（Hetu），因緣有五種因性。 『等無間緣』（Samanantarapaccaya）不是後面的，心和心所已經生起。 『所緣緣』（Ārammanapaccaya）是一切法，『增上緣』（Adhipatipaccaya）就是能作者。 二因對於正滅，三因對於正生。 其餘二緣相違，而興起作用。 心和心所由四緣，二定但由三緣。 其餘由二緣生，因為不是沒有次第的緣故。 大種（Mahābhūta）為大種是二因，為所造是五種。 所造為所造是三種，為大種唯有一種因。 欲界有四種心，善、惡、覆無記、無覆無記。 色界和無色界除去噁心，無漏有二種心。 欲界善心生九種心，這又從八種心生。 染污心從十種心生四種心，其餘的從五種心生七種心。 色界善心生十一種心，這又從九種心生。 有覆無記心從八種心生，這又生於六種心。 無覆無記心從三種心生，這又能生六種心。 無色界善心生九種心，這又從六種心生。 有覆無記心從七種心生，無覆無記心如色界所說。 學心從四種心生五種心，其餘的從五種心生四種心。 十二種心為二十種心，指的是三界的善心。 分加行生得，欲界沒有。
【English Translation】 English version 'Parihāni' (Parihāni - pervasive) refers to the preceding 'Parihāni', and is the cause of defilement in the same realm. 'Vipākahetu' (Vipākahetu - result cause) is unwholesome, and wholesome with outflows. 'Parihāni' and 'Sabhāgahetu' (Sabhāgahetu - cause of similarity) are in two lifetimes, three lifetimes, three lifetimes. The result is of conditioned phenomena and Nirodha (Nirodha - cessation), unconditioned phenomena have no cause and effect. The later cause is 'Vipākaphala' (Vipākaphala - result fruit), the former cause is 'Adhipatiphala' (Adhipatiphala - dominant fruit). 'Sabhāga', 'Parihāni' are 'Nisyandaphala' (Nisyandaphala - outflow fruit), 'Sahabhūhetu' (Sahabhūhetu - co-existent cause) is 'Purisakāra phala' (Purisakāra phala - effort fruit). 'Vipāka' is indeterminate phenomena, sentient beings are determinate birth. 'Nisyandaphala' is similar to its own cause, 'Nirodha' is exhausted by wisdom. If the result is born from the power of that cause, this result is called 'Purisakāra phala'. Except for the preceding conditioned phenomena, conditioned phenomena are 'Adhipatiphala'. 'Upādānakkhandha phala' (Upādānakkhandha phala - clinging aggregate fruit) is only present, the two are also like this with the result. Past and present are with two causes, one is only with the past. Defilement is 'Vipākaja' (Vipākaja - result born), the rest are initially noble ones, in order. Except for 'Vipāka', 'Parihāni' two, and 'Sabhāga', the rest are born. This refers to mind and mental factors, the rest and except for the corresponding. It is said that there are four conditions (Hetu), causal conditions have five causal natures. 'Samanantarapaccaya' (Samanantarapaccaya - immediately preceding condition) is not the later, mind and mental factors have already arisen. 'Ārammanapaccaya' (Ārammanapaccaya - object condition) is all phenomena, 'Adhipatipaccaya' (Adhipatipaccaya - dominant condition) is the agent. Two causes are for right cessation, three causes are for right arising. The remaining two conditions are contradictory, and arise in function. Mind and mental factors are by four conditions, two concentrations are only by three conditions. The rest are born by two conditions, because it is not without sequential order. Great elements (Mahābhūta) for great elements are two causes, for the created are five kinds. The created for the created are three kinds, for great elements there is only one cause. The desire realm has four kinds of minds, wholesome, unwholesome, obscured indeterminate, unobscured indeterminate. The form realm and formless realm remove unwholesome minds, the unconditioned has two kinds of minds. The desire realm wholesome mind gives rise to nine kinds of minds, this again arises from eight kinds of minds. Defiled mind arises from ten kinds of minds to four kinds of minds, the rest arise from five kinds of minds to seven kinds of minds. The form realm wholesome mind arises to eleven kinds of minds, this again arises from nine kinds of minds. Obscured indeterminate mind arises from eight kinds of minds, this again arises to six kinds of minds. Unobscured indeterminate mind arises from three kinds of minds, this again can arise to six kinds of minds. The formless realm wholesome mind arises to nine kinds of minds, this again arises from six kinds of minds. Obscured indeterminate mind arises from seven kinds of minds, unobscured indeterminate mind is as described in the form realm. Learning mind arises from four kinds of minds to five kinds of minds, the rest arise from five kinds of minds to four kinds of minds. Twelve kinds of minds are for twenty kinds of minds, referring to the wholesome minds of the three realms. Dividing effort born obtained, the desire realm does not have.
覆分四 異熟威儀路 工巧處通果 色界除工巧 餘數如前說 三界染心中 得六六二種 色善三學四 余皆自可得
分別世界品第三(九十九頌)
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 于中地獄等 自名說五趣 唯無覆無記 有情非中有 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 應知兼有頂 及無想有情 是九有情居 余非不樂住 四識住當知 四蘊唯自地 說獨識非住 有漏四句攝 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 死生二有中 五蘊名中有 未至應至處 故中有非生 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 此一業引故 如當本有形 本有謂死前 居生剎那后 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 一
【現代漢語翻譯】 現代漢語譯本 覆分四 異熟威儀路，工巧處通果。 除工巧，餘數如前說。 三界染心中，得六六二種。 色善三學四，余皆自可得。
分別世界品第三（九十九頌）
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。 無色無處，由生有四種， 依同分及命，令心等相續。 于中地獄等，自名說五趣， 唯無覆無記，有情非中有。 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， 應知兼有頂，及無想有情， 是九有情居，余非不樂住。 四識住當知，四蘊唯自地， 說獨識非住，有漏四句攝。 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。 死生二有中，五蘊名中有， 未至應至處，故中有非生。 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。 此一業引故，如當本有形。 本有謂死前，居生剎那后， 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。 一
【English Translation】 English version The Fourth Division The fruition of actions, dignified conduct, skillful means, and the place where they lead to results. Except for skillful means, the remaining numbers are as previously described. In the defiled minds of the Three Realms, one obtains six, six, and two kinds. Virtuous form has three, learning has four; the rest can be obtained by oneself.
Chapter Three: Analysis of the World (99 verses)
Hell beings, animals, ghosts, humans, and the six desire realms, Are called the Twenty Realms of Desire, differentiated by the continents of hell. Above these are seventeen places, called the Form Realm within which, The three Dhyanas (meditative states) each have three, and the Fourth Dhyana has eight. The Formless Realm has no place, because there are four kinds of birth, Relying on commonality and life, causing the mind and so on to continue. Among these, hell and so on, are named the Five Destinies, Only the non-obstructed and indeterminate, sentient beings are not in the intermediate state (Antarabhava). 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 or destroyed, It should be known that including the Peak of Existence (Bhavagra) and the non-thinking sentient beings, These are the nine abodes of sentient beings; the rest are not unwilling to dwell. The four abodes of consciousness should be known; the four aggregates are only in their own realm, It is said that solitary consciousness is not an abode; the four statements are included in the defiled. In the intermediate state, there are four kinds of birth; sentient beings are said to be born from eggs and so on, Humans and animals have all four; hell beings and all the gods, In the intermediate state, there is only transformation birth; ghosts communicate through womb and transformation birth. In the two existences of death and birth, the five aggregates are called the intermediate state, Not yet arrived at the place to arrive, therefore the intermediate state is not birth. Like the continuation of grains and so on, in the place of uninterrupted continued birth, The image of reality does not succeed; unequal, therefore not an analogy. One place has no two together; not two continuous births, It is said that there is a Gandharva (smell-eater), and because of the five or seven sutras. This is led by one karma; like the form of the original existence. The original existence is said to be before death, residing after the moment of birth, Seen by the pure divine eye, karma communicates quickly and possesses roots. Without opposition, it cannot be turned; eating fragrance, it does not dwell for long. The inverted mind goes towards the realm of desire; damp transformation, defiled fragrant place, The head of the gods is above, three horizontal; the head of hell returns below. One
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 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 如是諸緣起 十二支三際 前後際各二 中八據圓滿 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 傳許約位說 從勝立支名 於前后中際 為遣他愚惑 三煩惱二業 七事亦名果 略果及略因 由中可比二 從惑生惑業 從業生於事 從事事惑生 有支理唯此 此中意正說 因起果已生 明所治無明 如非親實等 說為結等故 非惡慧見故 與見相應故 說能染慧故 名無色四蘊 觸六三和生 五相應有對 第六俱增語 明無明非二 無漏染污余 愛恚二相應 樂等順三受 從此生六受 五屬身余心 此覆成十八 由意近行異 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 十八唯有漏 余已說當說 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 如草藥如花 諸異熟果事 如成熟飲食 於四種有中 生有唯染污 由自地煩惱 餘三無色三 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 斷善根與續 離染退死生 許唯意識中 死生唯舍受 非定無心二 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 止邪不定聚 聖造無間余 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 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
【現代漢語翻譯】 現代漢語譯本 色（Rūpa）： 后二緣欲界六識，四自一上緣：欲界最後兩個意識，以六種識為緣，四種是自緣，一種是上緣。 初無色近分，緣色四自一：最初的無色界近分定，以色法為緣，四種是自緣，一種是色界。 四本及三邊，唯一緣自境：四根本定和三邊定，唯一以各自的境界為緣。 十八唯有漏，余已說當說：十八界唯有漏，其餘的已經說過或將要說。 此中說煩惱，如種復如龍：這裡說煩惱，就像種子又像龍。 如草根樹莖，及如糠裹米：像草根、樹莖，以及像糠包裹的米。 業如有糠米，如草藥如花：業就像有糠的米，像草藥，像花。 諸異熟果事，如成熟飲食：各種異熟果的事，就像成熟的飲食。 於四種有中，生有唯染污：在四種『有』（bhava）中，生有唯是染污的。 由自地煩惱，餘三無色三：由自己地上的煩惱所致，其餘三種有是無色界的三種。 有情由食住，段欲體唯三：有情依靠食物而住，段食在欲界，其體唯有三種。 非色不能益，自根解脫故：不是色法就不能利益，因為從自己的根解脫的緣故。 觸思識三食，有漏通三界：觸食、思食、識食這三種食物，有漏，通於三界。 意成及求生，食香中有起：意成身和求生，食香在中有生起。 前二益此世，所依及能依：前兩種（觸食、思食）利益此世，作為所依和能依。 后二于當有，引及起如次：后兩種（識食、食香）對於當來之有，依次是引和起的作用。 斷善根與續，離染退死生：斷善根與相續，離染、退、死、生。 許唯意識中，死生唯舍受：允許只在意識中發生，死亡和出生唯是舍受。 非定無心二，二無記涅槃：不是定和無心二位，二者是無記，涅槃。 漸死足齊心，最後意識滅：漸次死亡，足部與心同時停止，最後意識滅。 下人天不生，斷末摩水等：地獄的人和天不生，斷末摩、水等。 止邪不定聚，聖造無間余：止息邪行，不定聚，聖者所造，無間業，其餘。 安立器世間，風輪最居下：安立器世間，風輪最在下面。 其量廣無數，厚十六洛叉：它的量廣大無數，厚十六洛叉（laksha，數量單位，十萬）。 次上水輪深，十一億二萬：其次上面的水輪深，十一億二萬。 下八洛叉水，余凝結成金：下面八洛叉是水，其餘凝結成金。 此水金輪廣，逕十二洛叉：這水輪和金輪廣闊，直徑十二洛叉。 三千四百半，周圍此三倍：三千四百半，周圍是這個的三倍。 蘇迷盧（Sumeru）處中，次逾健達羅（Yugandhara）：蘇迷盧山（Sumeru，須彌山）處在中間，其次是逾健達羅山（Yugandhara）。 伊沙馱羅山（Īshādhara），朅地洛迦山（Khadiraka）：伊沙馱羅山（Īshādhara），朅地洛迦山（Khadiraka）。 蘇達梨舍那山（Sudarshana），頞濕縛羯拏山（Aśvakarṇa）：蘇達梨舍那山（Sudarshana），頞濕縛羯拏山（Aśvakarṇa）。 毗那怛迦山（Vinataka），尼民達羅山（Nimiṃdhara）：毗那怛迦山（Vinataka），尼民達羅山（Nimiṃdhara）。 于大洲等外，有鐵輪圍山：在大洲等之外，有鐵輪圍山。 前七金所成，蘇迷盧四寶：前面的七座山是金所成，蘇迷盧山（Sumeru）是四寶所成。 入水皆八萬，妙高出亦然：入水都是八萬由旬，妙高山（Sumeru）出水也是如此。 餘八半半下：其餘八座山，高度依次減半。
English version Rūpa (Form): The last two consciousnesses of the Desire Realm are conditioned by six consciousnesses; four are self-conditioned, and one is conditioned by the higher realm. The initial Near-Attainment of the Formless Realm is conditioned by form; four are self-conditioned, and one is conditioned by the Form Realm. The four fundamental dhyānas and the three bordering dhyānas are uniquely conditioned by their own respective objects. The eighteen dhātus are exclusively defiled; the rest have been or will be discussed. Here, afflictions are described as being like seeds and like dragons. Like grass roots, tree trunks, and like rice wrapped in husks. Karma is like rice with husks, like medicinal herbs, like flowers. The affairs of various ripened fruits are like cooked food. Among the four types of existence (bhava), arising existence is exclusively defiled. Due to afflictions of one's own realm; the remaining three are the three of the Formless Realm. Sentient beings abide by food; the substance of coarse food is only three in the Desire Realm. What is not form cannot benefit, because of liberation from one's own roots. The three foods of contact, volition, and consciousness are defiled and common to the three realms. The mind-made body and seeking rebirth; the food-fragrance arises in the intermediate state. The former two benefit this life, as the support and the supported. The latter two, for future existence, respectively draw and initiate. Severing roots of good and continuity, detachment, regression, death, and birth. Are allowed only in consciousness; death and birth are only neutral feeling. Not in meditative states or two without mind; the two are neutral, nirvāṇa. Gradual death, feet cease with the heart; the final consciousness ceases. Lower humans and devas are not born; severing vital points, water, etc. Cessation of wrong, indefinite group, created by saints, uninterrupted karma, the rest. Establishing the container world, the wind wheel is at the very bottom. Its measure is vast and countless, sixteen lakshas (hundred thousands) in thickness. Next above, the water wheel is deep, eleven crore and two hundred thousand. The lower eight lakshas are water, the rest congeals into gold. This water and gold wheel is broad, twelve lakshas in diameter. Three thousand four hundred and a half, the circumference is three times this. Sumeru (Mount Meru) is in the middle, next is Yugandhara. Īshādhara, Khadiraka. Sudarsana, Aśvakarṇa. Vinataka, Nimiṃdhara. Outside the great continents, there is the Iron Ring Mountain. The former seven are made of gold, Sumeru is made of four jewels. Entering the water, all are eighty thousand yojanas; the sublime height is also the same. The remaining eight are half and half lower.
【English Translation】 English translation line 1 English translation line 2
廣皆等高量 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 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 此北九黑山 雪香醉山內 無熱池縱廣 五十逾繕那 此下過二萬 無間深廣同 上七捺落迦 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 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 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 如次居四級 亦住餘七山 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 雜飾地柔濡 中有殊勝殿 周千逾繕那 外四苑莊嚴 眾車粗雜喜 妙地居四方 相去各二十 東北圓
【現代漢語翻譯】 現代漢語譯本 廣皆等高量 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（Yojana，古印度長度單位） 于中大洲相，南贍部（Jambudvipa）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（Jambudvipa），東邊三百半 西瞿陀尼洲（Apara-godaniya），其相圓無缺 徑二千五百，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 此北九黑山，雪香醉山內 無熱池縱廣，五十逾繕那（Yojana，古印度長度單位） 此下過二萬，無間深廣同 上七捺落迦（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 日月迷盧（Sumeru）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 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 如次居四級，亦住餘七山 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（Yojana，古印度長度單位） 高一半金城，雜飾地柔濡 中有殊勝殿，周千逾繕那（Yojana，古印度長度單位） 外四苑莊嚴，眾車粗雜喜 妙地居四方，相去各二十 東北圓
【English Translation】 English version The extent of height is equal everywhere. Among the mountains are eight seas, the first seven are called inner. The first is 80,000 in extent, each of the four sides is three times that. The remaining six are half as narrow, the eighth is called outer. Three lakshas (a unit of 100,000) twenty thousand, two thousand yojanas (Yojana, an ancient Indian unit of distance). Within them are the continents, Jambudvipa (Jambudvipa) in the south is like a cart. Three sides are each two thousand, the south side is three and a half. Purva-videha (Purva-videha) continent in the east, its shape is like a half-moon. Three sides are like Jambudvipa (Jambudvipa), the east side is three hundred and a half. Apara-godaniya (Apara-godaniya) continent in the west, its shape is round and without defect. The diameter is two thousand five hundred, the circumference is three times this. Uttara-kuru (Uttara-kuru) continent in the north is square, each side is two thousand. There are eight middle continents, two on each side of the four continents. To the north are nine black mountains, within are the Snow, Fragrance, and Drunken mountains. The Anavatapta Lake is fifty yojanas (Yojana, an ancient Indian unit of distance) in length and width. Below this, past twenty thousand, Avici (Avici) is the same in depth and width. Above are seven Narakas (Naraka, hells), each of the eight increases to sixteen. These are Tāngwēi (embers), Shīfèn (corpse excrement), Fēngrèn (blades), Lièhé (fierce river) increase. Each dwells in those four directions, the remaining eight are cold hells. The sun and moon are half of Sumeru (Sumeru), fifty-one and fifty. Midnight is sunset, sunrise is equal for the four continents. The second month of the rainy season, the nine nights after gradually increase. The fourth of the cold season is also like this, night decreases and day reverses this. Day and night increase by lava (a unit of time), when traveling the north-south route. The sun's own shadow covers, therefore the moon's waning is seen. Mount Sumeru has four layers, each separated by ten thousand. Sixteen thousand extend to the side, eight, four, two thousand in extent. Firm Hand and Garland Bearer, Constant Pride, Great King's assembly. They dwell in the four levels in order, and also dwell in the remaining seven mountains. The summit of Mount Sumeru is eighty thousand, the Thirty-three Gods dwell there. The four corners have four peaks, where Vajrapani (Vajrapani) dwells. The central palace is named Good View, its circumference is ten thousand yojanas (Yojana, an ancient Indian unit of distance). Half as high is a golden city, adorned with various decorations and soft earth. Within is a magnificent palace, its circumference is a thousand yojanas (Yojana, an ancient Indian unit of distance). Outside are four adorned gardens, the Joyful Garden, the Rough Garden, the Mixed Garden, and the Joy Garden. The wonderful land dwells in the four directions, each separated by twenty. Northeast is round.
生樹 西南善法堂 此上有色天 住依空宮殿 六受欲交抱 執手笑視淫 初如五至十 色圓滿有衣 欲生三人天 樂生三九處 如彼去下量 去上數亦然 離通力依他 下無升見上 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 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 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 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 百年除一晝 後後倍二十 諸處有中夭 除北俱盧洲 極微字剎那 色名時極少 極微微金水 兔羊牛隙塵 蟣虱麥指節 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 百二十剎那 為怛剎那量
【現代漢語翻譯】 現代漢語譯本 生樹 西南善法堂 此上有色天（Rūpadhātu Deva，色界天），住依空宮殿 六受欲交抱，執手笑視淫 初如五至十，色圓滿有衣 欲生三人天，樂生三九處 如彼去下量，去上數亦然 離通力依他，下無升見上 四大洲日月，蘇迷盧（Sumeru，須彌山）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 贍部洲（Jambudvipa）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（Yojana），初四增半半 此上增倍倍，唯無雲減三 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 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（Arbuda）壽量，如一婆訶麻 百年除一晝，後後倍二十 諸處有中夭，除北俱盧洲 極微字剎那（Kshana），色名時極少 極微微金水，兔羊牛隙塵 蟣虱麥指節，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 百二十剎那，為怛剎那量
【English Translation】 English version Living Tree, Southwest Good Dharma Hall Above this are the Rūpadhātu Devas (Form Realm Gods), residing in palaces dependent on space. The six enjoyments of desire are embraced, holding hands, laughing, looking with lust. Initially like five to ten, the form is complete with clothing. Desire gives rise to three heavenly beings, joy gives rise to three times nine places. As the measurement goes down, the count goes up similarly. Without supernatural powers, relying on others, the lower cannot ascend to see the higher. The four great continents, the sun and moon, Sumeru (Mount Meru), and the desire realm heavens. Each thousand Brahma worlds is called a small chiliocosm. This small chiliocosm multiplied by a thousand is called a medium chiliocosm. This medium chiliocosm multiplied by a thousand is a great chiliocosm, all undergoing the same formation and destruction. The measurement of people in Jambudvipa (Rose-apple Continent) is three and a half to four cubits. The people of the eastern, western, and northern continents increase twofold in order. The Krosa of the desire realm heavens increases by one-fourth each. The Yojana of the form realm heavens initially increases by four, then by half and half. Above this, it increases twofold, except for the cloudless, which decreases by three. The northern continent has a fixed lifespan of a thousand years, the western and eastern continents decrease by half and half. The lifespan of this continent is uncertain, the latter ten, the initial immeasurable. Fifty human years are one day and night in the lower heavens. Multiply this lifespan by five hundred, the upper five increase twofold. The form realm has no distinction of day and night, the kalpas are equal to the body's measurement. The formless realm initially has twenty thousand, the latter increases by two and two. The heavens above and below Abhasvara (heaven of streaming light) are a half or full kalpa. Sañjīva (reviving hell) and the six above it, in order, take the desire realm heavens. Their lifespan as one day and night, the lifespan is also the same as theirs. Extreme heat is half a medium kalpa, Avīci (hell of incessant suffering) is a full medium kalpa. Animals are at most one medium kalpa, ghosts are five hundred months and days. The lifespan of Arbuda (blister hell) is like one Vahamasa. One day is subtracted from a hundred years, the latter increases by twentyfold. There are premature deaths in all places, except for the northern Kuru continent. The smallest unit of time is Kshana (instant), the color and name are the least of time. The smallest of the small are gold, water, rabbit, sheep, cow, crevice dust. Nits, lice, wheat, finger joints, the latter increase sevenfold. Twenty-four fingers are a cubit, four cubits are a bow's length. Five hundred Krosa, this is eight Yojana. One hundred and twenty Kshana is a Tatkshana.
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 寒熱雨際中 一月半已夜 于所餘半月 智者知夜減 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 至地獄劫生 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 減八萬至百 諸佛現世間 獨覺增減時 麟角喻百劫 輪王八萬上 金銀銅鐵輪 一二三四洲 逆次獨如佛 他迎自往伏 諍陣勝無害 相不正圓明 故與佛非等 劫初如色天 后漸增貪味 由惰貯賊起 為防雇守田 業道增壽減 至十三災現 刀疾饑如次 七日月年止 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
分別業品第四(一百三十一頌)
世別由業生 思及思所作 思即是意業 所作謂身語 此身語二業 俱表無表性 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
【現代漢語翻譯】 現代漢語譯本 臘縛（lava，極短的時間單位，約0.8秒）此六十，此三十須臾（kshana，極短的時間單位，約48分鐘）。 此三十晝夜，三十晝夜月。 十二月為年，于中半減夜。 寒熱雨際中，一月半已夜。 于所餘半月，智者知夜減。 應知有四劫（kalpa，極長的時間單位），謂壞劫、成劫、中劫、大劫。 壞劫從地獄不生，至外器世界都盡。 成劫從風起，至地獄劫生。 中劫從無量壽，減至壽唯十歲。 次增減十八番，后增至八萬歲。 如是成已住，名中二十劫。 成劫、壞劫、壞已空，時間皆等住劫。 八十中大劫，大劫三無數（asamkhya，無法計算的）。 減八萬歲至百歲，諸佛現世間。 獨覺（pratyekabuddha，獨自覺悟者）增減時，麟角喻百劫。 輪王（chakravartin，統治世界的理想君主）八萬歲上，金輪王、銀輪王、銅輪王、鐵輪王。 一二三四洲，逆次獨如佛。 他迎自往伏，諍陣勝無害。 相不正圓明，故與佛非等。 劫初如色界天，后漸增貪味。 由惰貯賊起，為防雇守田。 業道增壽減，至十三災現。 刀兵災、疾疫災、饑饉災如次，七日止、七月止、七年止。 三災火災、水災、風災，上三禪定為頂。 如次內災等，四禪無動故。 然彼器世界非常，情識俱生滅故。 要七火災一水災，七水災後風災。
分別業品第四(一百三十一頌)
世間差別由業生，思及思所作。 思即是意業，所作謂身語。 此身語二業，俱表無表性。 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（paramanu，最小的物質單位）。
【English Translation】 English version Sixty lavas (lava, a very short unit of time, about 0.8 seconds), thirty of these are a kshana (kshana, a very short unit of time, about 48 minutes). Thirty of these are a day and night, thirty days and nights are a month. Twelve months are a year, in which half is reduced to night. In the midst of cold, heat, and rain, one and a half months are already night. In the remaining half month, the wise know the night decreases. It should be known that there are four kalpas (kalpa, an extremely long unit of time), namely the destruction kalpa, the formation kalpa, the intermediate kalpa, and the great kalpa. The destruction kalpa starts from no rebirth in hell, until the outer world is completely exhausted. The formation kalpa starts from the arising of wind, until the kalpa of hell is born. The intermediate kalpa decreases from immeasurable life spans to only ten years. Then it increases and decreases eighteen times, and later increases to eighty thousand years. Thus, having formed and abiding, it is called twenty intermediate kalpas. The formation kalpa, the destruction kalpa, and the emptiness after destruction, all have equal durations of abiding. Eighty intermediate great kalpas, the great kalpas are three asamkhyas (asamkhya, incalculable). Decreasing from eighty thousand years to one hundred years, the Buddhas appear in the world. When a Pratyekabuddha (pratyekabuddha, a solitary enlightened one) increases or decreases, the horn of a rhinoceros is an analogy for a hundred kalpas. A Chakravartin (chakravartin, an ideal universal ruler) above eighty thousand years, with a golden wheel, a silver wheel, a copper wheel, and an iron wheel. One, two, three, or four continents, in reverse order, are solitary like a Buddha. Others welcome him, or he goes to subdue them himself; winning battles without harm. His marks are not perfectly round and bright, therefore he is not equal to a Buddha. At the beginning of the kalpa, it is like the Form Realm heavens, later gradually increasing greed for taste. Due to laziness, hoarding, and the arising of thieves, guards are hired to protect the fields. The path of karma increases and life spans decrease, until the three disasters appear. The disasters of weapons, disease, and famine occur in order, ceasing in seven days, seven months, and seven years respectively. The three disasters of fire, water, and wind, with the upper three dhyanas as the peak. The internal disasters are similar in order, because the four dhyanas are immovable. However, that world of vessels is impermanent, because both sentient beings and consciousness arise and cease. There must be seven fire disasters and one water disaster, and after seven water disasters, a wind disaster.
Chapter Four on Distinguishing Karma (One Hundred and Thirty-One Verses)
The distinctions of the world arise from karma, both thought and what is produced by thought. Thought is mental karma, what is produced is bodily and verbal karma. These two karmas of body and speech both manifest and unmanifest nature. Bodily manifestation allows for distinct forms, not taking action as its substance. Because all conditioned dharmas have momentary cessation. There should be no causelessness, therefore the cause of arising should be able to cease. Form is also not truly existent, because it should be apprehended by two senses. There is no separate paramanu (paramanu, the smallest unit of matter).
故 語表許言聲 說三無漏色 增非作等故 此能造大種 異於表所依 欲后念無表 依過大種生 有漏自地衣 無漏隨生處 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 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 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 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 修斷意通三 無漏異熟非 于轉善等性 隨轉各容三 牟尼善必同 無記隨或善 無表三律儀 不律儀非二 律儀別解脫 靜慮及道生 初律儀八種 實體唯有四 形轉名異故 各別不相違 受離五十八 一切所應離 立近事近住 勤策及苾芻 俱得名尸羅 妙行業律儀 唯初表無表 名別解業道 八成別解脫 得靜慮聖者 成靜慮道生 后二隨心轉 未至九無間 俱生二名斷 正知正念合 名意根律儀 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
【現代漢語翻譯】 現代漢語譯本 因此，語言表達允許言語的聲音存在。 說明三種無漏色（anāsrava-rūpa，不被煩惱污染的色法）的存在，是因為它們具有增長、非作等特性。 這些能夠產生（其他物質的）大種（mahābhūta，地、水、火、風四大元素），不同於作為表達所依賴的基礎。 在慾望之後的念頭中產生的無表色（avijñapti-rūpa，無表業），依賴於過去的大種而生起。 有漏（sāsrava，受煩惱影響的）的無表色存在於其自身所處的層次（自地），而無漏的無表色則隨其所生之處而存在。 無表色沒有執受（upādāna，被執取），也屬於等流（niṣyanda，同類相續）的情感範疇。 散亂的（心）依賴於等流的性質，有領受（受）的（心）不同於由大種所生的（色法）。 由禪定所生的（無表色）依賴於長養（食物等），沒有領受，也不同於大種。 表達（vyañjana，表業）僅僅具有等流的性質，屬於身體，並且有執受。 無表色可以是不記（avyākṛta，非善非惡），其餘三種（善、不善、有覆無記）也都可以是，不善的無表色只存在於欲界（kāmadhātu）。 無表色遍及欲界和色界（rūpadhātu），而表達只存在於有伺（savitarka，有尋有伺）的二禪（第二禪和第三禪）。 欲界沒有有覆無記的表達，因為沒有相應的等起（samutthāna，生起的原因）。 勝義善（paramārtha-kuśala，究竟的善）是解脫（vimokṣa，從煩惱中解脫）的自性（svabhāva，本性），慚（hrī，羞恥）和愧（apatrāpya，內疚）是善的根本（mūla，根源）。 （勝義善）與彼相應（samprayukta，同時生起），或者與彼相應的（法）等起（生起），比如色業等。 與此相反的稱為不善（akuśala，惡），勝義無記（paramārtha-avyākṛta，究竟的無記）是二常（兩個常法，即虛空和非擇滅）。 等起有兩種，即因（hetu，原因）和彼剎那（tat-kṣaṇa，那個剎那）。 應該按照次第知道，名為轉（pravṛtti，流轉）和名為隨轉（anu-pravṛtti，隨流轉）。 見斷（darśana-heya，見道所斷）的識（vijñāna，意識）唯有轉，唯有五識（pañca-vijñāna，眼、耳、鼻、舌、身識）是隨轉。 修斷（bhāvanā-heya，修道所斷）的意識（manas，意）通於三種（轉、隨轉、俱），無漏（anāsrava，無煩惱）和異熟（vipāka，果報）不是。 對於轉的善等性質，隨轉各自容許三種（善、不善、無記）。 牟尼（muni，聖者）的善必定相同，無記的隨轉或者可以是善。 無表色有三種律儀（saṃvara，戒律），不律儀（asaṃvara，非戒律）不是兩種（善或不善）。 律儀有別解脫律儀（prātimokṣa-saṃvara，波羅提木叉戒）、靜慮律儀（dhyāna-saṃvara，禪定戒）和道生律儀（mārga-ja-saṃvara，道所生戒）。 最初的律儀有八種，實體只有四種。 因為形狀轉變，名稱不同，所以各自不同，互不相違。 受持離開五十八種（事物），即一切所應離開的。 建立近事（upāsaka，優婆塞）、近住（upavāsa，八關齋戒）、勤策（śrāmaṇera，沙彌）以及苾芻（bhikṣu，比丘）。 都得到尸羅（śīla，戒律）的名稱，妙行業（samyak-karmānta，正業）是律儀。 只有最初的（別解脫律儀）有表業和無表業，名為別解脫業道（prātimokṣa-karmapatha，波羅提木叉業道）。 八種（戒條）成就別解脫，得到靜慮的聖者。 成就靜慮律儀和道生律儀，后兩種（靜慮律儀和道生律儀）隨心而轉。 未至定（anāgamya-samādhi，未到地定）有九個無間（無間道），俱生（sahaja，與生俱來）的兩種（煩惱）名為斷。 正知（samprajanya，如實知）和正念（smṛti，憶念）結合，名為意根律儀（manendriya-saṃvara，護持根門）。 安住于別解脫的無表色，在未捨棄之前，恒常成就現行。 剎那之後成就過去，不律儀也是這樣。 得到靜慮律儀，恒常成就過去和未來。
【English Translation】 English version Therefore, language expression allows for the existence of the sound of speech. It explains the existence of the three types of unconditioned rūpa (anāsrava-rūpa, form not defiled by afflictions) because they possess characteristics such as increase and non-action. These great elements (mahābhūta, the four great elements of earth, water, fire, and wind) that can produce (other matter) are different from the basis upon which expression relies. The unmanifest form (avijñapti-rūpa, unmanifest karma) arising in the thought after desire arises dependent on past great elements. Conditioned (sāsrava, influenced by afflictions) unmanifest form exists in its own realm (self-ground), while unconditioned unmanifest form exists wherever it arises. Unmanifest form has no grasping (upādāna, being grasped), and also belongs to the category of emotions that are a continuous flow (niṣyanda, homologous series). The scattered (mind) relies on the nature of continuous flow, and the (mind) with reception (feeling) is different from (form) born of the great elements. The (unmanifest form) born of meditation depends on nourishment (food, etc.), has no reception, and is also different from the great elements. Expression (vyañjana, manifest karma) only has the nature of continuous flow, belongs to the body, and has grasping. Unmanifest form can be neutral (avyākṛta, neither good nor evil), and the other three (good, evil, and obscured neutral) can also be. Evil unmanifest form only exists in the desire realm (kāmadhātu). Unmanifest form pervades the desire realm and the form realm (rūpadhātu), while expression only exists in the two dhyānas (second and third dhyānas) that have investigation (savitarka, with investigation and analysis). There is no obscured neutral expression in the desire realm because there is no corresponding arising (samutthāna, cause of arising). Ultimate good (paramārtha-kuśala, ultimate good) is the nature (svabhāva, inherent nature) of liberation (vimokṣa, liberation from afflictions), and shame (hrī, embarrassment) and remorse (apatrāpya, guilt) are the roots (mūla, source) of good. (Ultimate good) is associated with it (samprayukta, arising simultaneously), or the (dharmas) associated with it arise, such as physical karma, etc. The opposite of this is called evil (akuśala, bad), and ultimate neutral (paramārtha-avyākṛta, ultimate neutral) are the two constants (two constant dharmas, namely space and non-selective cessation). There are two types of arising: cause (hetu, reason) and that moment (tat-kṣaṇa, that moment). It should be known in order that it is called transformation (pravṛtti, flow) and called following transformation (anu-pravṛtti, following the flow). The consciousness (vijñāna, consciousness) that is severed by seeing (darśana-heya, abandoned by the path of seeing) only transforms, and only the five consciousnesses (pañca-vijñāna, eye, ear, nose, tongue, and body consciousnesses) follow transformation. The consciousness (manas, mind) that is severed by cultivation (bhāvanā-heya, abandoned by the path of cultivation) is common to the three (transformation, following transformation, and both), unconditioned (anāsrava, without afflictions) and fruition (vipāka, retribution) are not. Regarding the good nature of transformation, following transformation each allows for three (good, evil, and neutral). The good of a sage (muni, saint) must be the same, and the neutral following transformation may be good. Unmanifest form has three types of discipline (saṃvara, precepts), non-discipline (asaṃvara, non-precepts) is not two types (good or evil). Discipline includes prātimokṣa-saṃvara (individual liberation precepts), dhyāna-saṃvara (meditative precepts), and mārga-ja-saṃvara (precepts born of the path). The initial discipline has eight types, but only four actual entities. Because the shape changes and the names are different, they are different from each other and do not contradict each other. Holding to leave the fifty-eight (things), that is, everything that should be left. Establish upāsaka (layman), upavāsa (eight precepts), śrāmaṇera (novice), and bhikṣu (monk). All get the name śīla (precepts), samyak-karmānta (right action) is discipline. Only the initial (prātimokṣa-saṃvara) has manifest and unmanifest karma, called prātimokṣa-karmapatha (individual liberation karma path). The eight (precepts) accomplish individual liberation, and the sage who attains dhyāna. Accomplish dhyāna-saṃvara and mārga-ja-saṃvara, the latter two (dhyāna-saṃvara and mārga-ja-saṃvara) follow the mind. The anāgamya-samādhi (unreached concentration) has nine uninterrupted (paths), and the two (afflictions) born together (sahaja, innate) are called severance. Right knowledge (samprajanya, knowing as it is) and right mindfulness (smṛti, recollection) combined are called manendriya-saṃvara (guarding the sense gates). Abiding in the unmanifest form of individual liberation, before it is abandoned, it is constantly accomplished in the present. After a moment, the past is accomplished, and so is non-discipline. Attaining dhyāna-saṃvara, the past and future are constantly accomplished.
聖初除過去 住定道成中 住中有無表 初成中后二 住律不律儀 起染凈無表 初成中后二 至染凈勢終 表正作成中 后成過非未 有覆及無覆 唯成就現在 惡行惡戒業 業道不律儀 成表非無表 住中劣思作 舍未生表聖 成無表非表 定生得定地 彼聖得道生 別解脫律儀 得由他教等 別解脫律儀 盡壽或晝夜 惡戒無晝夜 謂非如善受 近住于晨旦 下座從師受 隨教說具支 離嚴飾晝夜 戒不逸禁支 四一三如次 為防諸性罪 失念及憍逸 近住余亦有 不受三歸無 稱近事發戒 說如苾芻等 若皆具律儀 何言一分等 謂約能持說 下中上隨心 歸依成佛僧 無學二種法 及涅槃擇滅 是說具三歸 邪行最可訶 易離得不作 得律儀如誓 非總于相續 以開虛誑語 便越諸學處 遮中唯離酒 為護余律儀 從一切二現 得欲界律儀 從根本恒時 得靜慮無漏 律從諸有情 支因說不定 不律從一切 有情支非因 諸得不律儀 由作及誓受 得所餘無表 由田受重行 舍別解調伏 由故舍命終 及二形俱生 斷善根夜晝 有說由犯重 余說由
法滅 迦濕彌羅說 犯二如負財 舍定生善法 由易地退等 舍聖由得果 練根及退失 舍惡戒由死 得戒二形生 舍中由受勢 作事壽根斷 舍欲非色善 由根斷上生 由對治道生 舍諸非色染 惡戒人除北 二黃門二形 律儀亦在天 唯人俱三種 生欲天色界 有靜慮律儀 無漏並無色 除中定無想 安不安非業 名善惡無記 福非福不動 欲善業名福 不善名非福 上界善不勤 約自地處所 業果無動故 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 此有定不定 定三順現等 或說業有五 余師說四句 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 欲中有能造 二十二種業 皆順現受攝 類同分一故 由重惑凈心 及是恒所造 于功德田起 害父母業定 由田意殊勝 及定招異熟 得永離地業 定招現法果 于佛上首僧 及滅定無諍 慈見修道出 損益業即受 諸善無尋業
許唯感心受 惡唯感身受 是感受業異 心狂唯意識 由業異熟生 及怖害違憂 除北洲在欲 說曲穢濁業 依諂瞋貪生 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 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 有說地獄受 余欲業黑雜 有說欲見滅 余欲業黑俱 無學身語業 即意三牟尼 三清凈應知 即諸三妙行 惡身語意業 說名三惡行 及貪瞋邪見 三妙行翻此 所說十業道 攝惡妙行中 粗品為其性 如應成善惡 惡六定無表 彼自作淫二 善七受生二 定生唯無表 加行定有表 無表或有無 後起此相違 加行三根起 彼無問生故 貪等三根生 善於三位中 皆三善根起 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 有情具名色 名身等處起 俱死及前死 無根依別故 軍等若同事 皆成如作者 殺生由故思 他想不誤殺 不與取他物 力竊取屬己 欲邪行四種 行所不應行 染異想發言 解義虛誑語 由眼
【現代漢語翻譯】 現代漢語譯本 許唯感受苦樂，惡唯感受苦。這是因為感受的業不同，心狂亂唯有意識，由業的異熟果報而生。以及恐懼、傷害、違逆、憂愁，除了北俱盧洲（Uttarakuru，四大部洲之一，以享樂著稱）之外，都存在於慾望之中。所說的彎曲、污穢、不清凈的業，是依諂媚、嗔恨、貪婪而生。依據黑、黑等差別，所說的四種業，即惡業、有漏界的善業、能盡滅煩惱的無漏業。應當知道如次第，名稱為黑業、白業、俱黑俱白業、非黑非白業。四法忍（Kṣānti，對法、義、安受、生忍）能使人離欲，前八無間道（Ānantarya-mārga，斷除煩惱的修行方法）同時生起，十二無漏思（無漏慧）唯能盡滅純黑業。離欲界的四種靜慮（Dhyāna，禪定），第九無間思，能盡滅雜染和純黑業，四種能令純白業盡滅。有人說地獄所受的業，其餘欲界所受的業是黑業和雜染業。有人說欲界見道所滅的業，其餘欲界所受的業是黑業和俱黑俱白業。無學（Arhat，阿羅漢）的身語業，即意業的三牟尼（Muni，聖者），應當知道這三種清凈業，即是諸種三妙行。惡身語意業，被稱為三惡行，以及貪、嗔、邪見，三妙行與此相反。所說的十業道，包含在惡行和妙行之中，粗品是它們的性質，如相應地成為善或惡。惡業中的六種是定業的無表色（Avijñapti-rūpa，不可見的業力），彼自作和淫業二種。善業中的七種是受生業和二種，定業只產生無表色。加行（Prayoga，開始行動）是定業的有表色（Vijñapti-rūpa，可見的業力），無表色或者有或者沒有。後起（Prārabdha，完成行動）與此相反，加行由三種根（善根、惡根、無記根）生起，彼無問而生，貪等三種根生起。善業在三種位（加行位、根本位、後起位）中，都由三種善根生起。殺生、粗惡語、嗔恚，究竟都是由嗔恨所致。偷盜、邪淫以及貪婪，都是由貪婪究竟。邪見由愚癡究竟，允許其餘的由三種（貪、嗔、癡）究竟。有情（Sentient beings）具有名色（Nāma-rūpa，精神和物質），名身等處生起。俱死（同時死亡）以及前死（先死亡），因為無根（沒有善根）和所依不同。軍隊等如果做同樣的事，都像作者一樣成就業。殺生是因為有意的思考，他想（誤以為是他人）不會誤殺。不給予就拿走他人的東西，用力偷竊歸為己有。欲邪行有四種，行所不應該行的行為。以染污的心想說出不同的話，理解意義是虛假的，這就是誑語。由眼根開始。
【English Translation】 English version Feeling is only experienced as pleasant or unpleasant; evil is only experienced as unpleasant. This is because the karma of feeling is different. Mental derangement is only consciousness, born from the maturation of karma. And fear, harm, opposition, and sorrow, except for Uttarakuru (one of the four continents, known for its enjoyment), exist in desire. The so-called crooked, defiled, and impure karma arises from flattery, hatred, and greed. According to the differences of black, black, etc., the four kinds of karma mentioned are evil karma, good karma of the realm of outflows, and outflow-free karma that can extinguish afflictions. It should be known that in order, the names are black karma, white karma, both black and white karma, and neither black nor white karma. The four Kṣānti (patience with Dharma, meaning, acceptance, and birth) can cause one to be free from desire. The first eight Ānantarya-mārga (paths of immediate result, methods of practice to eliminate afflictions) arise simultaneously. The twelve outflow-free thoughts (wisdom) can only extinguish purely black karma. The four Dhyāna (meditative absorptions) of the realm free from desire, the ninth Ānantarya-mārga, can extinguish both defiled and purely black karma. The four can cause purely white karma to be extinguished. Some say that the karma experienced in hell, and the karma experienced in the remaining desire realm, are black karma and defiled karma. Some say that the karma extinguished by the path of seeing in the desire realm, and the karma experienced in the remaining desire realm, are black karma and both black and white karma. The body and speech karma of an Arhat (one who has attained liberation), that is, the three Muni (sages) of mind karma, it should be known that these three pure karmas are the various three excellent practices. Evil body, speech, and mind karma are called the three evil deeds, as well as greed, hatred, and wrong views. The three excellent practices are the opposite of these. The so-called ten paths of karma are included in evil deeds and excellent deeds. Coarse qualities are their nature, and they become good or evil accordingly. Six of the evil karmas are the Avijñapti-rūpa (unmanifested form, invisible karmic force) of fixed karma, and the two of self-doing and sexual misconduct. Seven of the good karmas are the karma of rebirth and two kinds. Fixed karma only produces unmanifested form. Prayoga (initial action) is the Vijñapti-rūpa (manifested form, visible karmic force) of fixed karma, and unmanifested form may or may not exist. Prārabdha (completed action) is the opposite of this. Prayoga arises from the three roots (good roots, evil roots, and neutral roots). It arises without being asked, and the three roots of greed, etc., arise. Good karma in the three positions (Prayoga, fundamental, and Prārabdha) all arise from the three good roots. Killing, harsh speech, and anger are all ultimately caused by hatred. Stealing, sexual misconduct, and greed are all ultimately caused by greed. Wrong views are ultimately caused by ignorance, and it is permitted that the rest are ultimately caused by the three (greed, hatred, and ignorance). Sentient beings possess Nāma-rūpa (name and form, mind and matter), and the aggregates of name and body arise. Simultaneous death and prior death are because of the absence of roots (no good roots) and different dependencies. If armies, etc., do the same thing, they all accomplish karma like the author. Killing is because of intentional thought; thinking it is someone else will not result in accidental killing. Taking others' things without giving, forcibly stealing and claiming it as one's own. There are four kinds of sexual misconduct, performing actions that should not be performed. Speaking different words with a defiled mind, understanding the meaning is false, this is false speech. Starting from the eye.
耳意識 並餘三所證 如次第名為 所見聞知覺 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 惡欲他財貪 增有情瞋恚 撥善惡等見 名邪見業道 此中三唯道 七業亦道故 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 業道思俱轉 不善一至八 善總開至十 別遮一八五 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 皆能招異熟 等流增上果 此令他受苦 斷命壞威故 貪生身語業 邪命難除故 執命資貪生 違經故非理 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 善等於善等 初有四二三 中有二三四 后二三三果 過於三各四 現於未亦爾 現於現二果 未于未果三 同地有四果 異地二或三 學於三各三 無學一三二 非學非無學 有二二五果 見所斷業等 一一各於三
【現代漢語翻譯】 現代漢語譯本 耳意識以及其餘三種意識所證知的，按照順序分別被稱為所見、所聞、所知、所覺。 用染污心去破壞他人關係的話語，被稱為離間語。 不友善的粗暴惡劣的言語，以及各種染污不乾淨的言語。 其餘的言語，如與前三種不同的，包括諂媚的歌頌、邪惡的論調等等。 貪婪地想要得到他人的財產，以及增長有情眾生的嗔恨心。 否定善惡因果等見解，被稱為邪見業道。 在這十種業道中，只有后三種（貪、嗔、邪見）是道，因為前七種也是業。 只有邪見才能斷滅善根，所斷滅的是欲界眾生生來就具有的善根。 如果否定因果一切法，就會逐漸斷滅定生善和散生善。 人類中的三大洲（東勝身洲、南贍部洲、西牛貨洲）的男女，通過見道和修道來斷滅煩惱，而不是通過生得。 相續善根，懷疑，以及有見解的人，會立即顯現，除了那些造了五逆罪的人。 業道與思心所同時運轉，不善業可能從一到八種。 善業總的來說可以展開到十種，但分別遮止一（妄語）、八（貪）、五（邪命）。 不善業在地獄眾生中，粗語和雜穢語與嗔恚心同時存在。 貪心和邪見，在北俱盧洲眾產生就后三種不善業。 雜穢語普遍存在於現行和成就中，其餘的欲界眾生普遍存在兩種狀態。 善業在一切處，后三種（身語意）普遍存在於現行和成就中。 在無色界天和無想天，前七種（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語）只有成就。 其餘的地方普遍存在成就和現行，除了地獄和北俱盧洲。 這些業都能招感異熟果、等流果和增上果。 這些業會讓他人遭受痛苦，因為斷絕他人的生命，破壞他人的威勢。 貪心會產生身語業，邪命難以去除。 執著于生命和資財，是由於貪心而產生的，違背了佛經的教義，所以是不合理的。 斷滅道法的有漏業，具足五種果報。 無漏業有四種果報，就是唯獨沒有異熟果。 其餘的有漏善業和惡業，也有四種果報，就是沒有離系果。 其餘的無漏無記業，有三種果報，就是除去前面所除去的。 善業對於善業等，最初有四種、兩種、三種果報。 中間有兩種、三種、四種果報，最後有二種、三種、三種果報。 過去對於三種各有四種果報，現在對於未來也是這樣。 現在對於現在有二種果報，未來對於未來有三種果報。 同一地有四種果報，不同地有二種或三種果報。 有學對於三種各有三種果報，無學有一、三、二種果報。 非學非無學，有二、二、五種果報。 見所斷的業等，一一各有三種果報。
【English Translation】 English version Ear consciousness and the other three consciousnesses, in sequence, cognize what is seen, heard, known, and felt. Speech that, with a defiled mind, destroys the relationships of others is called divisive speech. Unkind, coarse, and evil speech, as well as all defiled and impure speech. Other speech, different from the previous three, includes flattering songs, evil arguments, and so on. Greedily desiring the wealth of others, and increasing the anger of sentient beings. Denying the views of good and evil karma, and their consequences, is called the path of wrong view. Among these ten paths of karma, only the last three (greed, hatred, wrong view) are paths, because the first seven are also actions. Only wrong view can sever roots of goodness, what is severed is the goodness that beings in the desire realm are born with. If one denies all laws of cause and effect, one will gradually sever both the goodness born from meditation and the goodness born from other causes. Men and women in the three continents (Purvavideha, Jambudvipa, Aparagodaniya) sever afflictions through the path of seeing and the path of cultivation, not through birth. Continuing goodness, doubt, and those with views will immediately manifest, except for those who have committed the five heinous crimes. The path of karma operates simultaneously with mental factors, unwholesome karma can range from one to eight. Wholesome karma can generally be expanded to ten, but specifically prohibits one (false speech), eight (greed), and five (wrong livelihood). Unwholesome karma among beings in hell, coarse speech and mixed speech coexist with anger. Greed and wrong view, in the Uttarakuru continent, accomplish the last three unwholesome karmas. Mixed speech is universally present in both active and accomplished states, the remaining beings in the desire realm universally exist in two states. Wholesome karma in all places, the last three (body, speech, mind) are universally present in active and accomplished states. In the Formless Realm and the Non-Perception Realm, the first seven (killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter) only have accomplishment. The remaining places universally have accomplishment and activity, except for hell and the Uttarakuru continent. These karmas can all bring about the results of maturation, outflow, and increase. These karmas will cause others to suffer, because they cut off the lives of others and destroy the power of others. Greed will produce bodily and verbal karma, wrong livelihood is difficult to remove. Attachment to life and wealth is produced by greed, it violates the teachings of the sutras, so it is unreasonable. Leaky karma that severs the path has five results in full. Leakless karma has four results, which is only without the result of maturation. The remaining leaky good and evil karma also has four results, which is without the result of separation. The remaining leakless neutral karma has three results, which is removing what was removed before. Good karma for good karma, etc., initially has four, two, and three results. In the middle, there are two, three, and four results, and finally there are two, three, and three results. The past has four results each for the three, and the present is the same for the future. The present has two results for the present, and the future has three results for the future. The same ground has four results, and different grounds have two or three results. The learner has three results each for the three, and the non-learner has one, three, and two results. The non-learner and non-learner have two, two, and five results. The karma that is severed by seeing, etc., each has three results.
初有三四一 中二四三果 後有一二四 皆如次應知 染業不應作 有說亦壞軌 應作業翻此 俱相違第三 一業引一生 多業能圓滿 二無心定得 不能引余通 三障無間業 及數行煩惱 並一切惡趣 北洲無想天 三洲有無間 非余扇搋等 少恩少羞恥 余障通五趣 此五無間中 四身一語業 三殺一誑語 一殺生加行 僧破不和合 心不相應行 無覆無記性 所破僧所成 能破者唯成 此虛誑語罪 無間一劫熟 隨罪增苦增 苾芻見凈行 破異處愚夫 忍異師道時 名破不經宿 贍部洲九等 方破法輪僧 唯破羯磨僧 通三洲八等 初后皰雙前 佛滅未結界 于如是六位 無破法輪僧 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 造逆定加行 無離染得果 破僧虛誑語 于罪中最大 感第一有思 世善中大果 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 將得忍不還 無學業為障 從修妙相業 菩薩得定名 生善趣貴家 具男念堅固 贍部男對佛 佛思思所成 余百劫方修 各
百福嚴飾 於三無數劫 各供養七萬 又如次供養 五六七千佛 三無數劫滿 逆次逢勝觀 然燈寶髻佛 初釋迦牟尼 但由悲普施 被析身無忿 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 施戒修三類 各隨其所應 受福業事名 差別如業道 由此舍名施 謂為供為益 身語及能發 此招大富果 為益自他俱 不為二行施 由主財田異 故施果差別 主異由信等 行敬重等施 得尊重廣愛 應時難奪果 財異由色等 得妙色好名 眾愛柔軟身 有隨時樂觸 田異由趣苦 恩德有差別 脫于脫菩薩 第八施最勝 父母病法師 最後身菩薩 設非證聖者 施果亦無量 後起田根本 加行思意樂 由此下上故 業成下上品 由審思圓滿 無惡作對治 有伴異熟故 此業名增長 制多舍類福 如慈等無受 惡田有愛果 種果無倒故 離犯戒及遮 名戒各有二 非犯戒因壞 依治滅凈等 等引善名修 極能熏心故 戒修勝如次 感生天解脫 感劫生天等 為一梵福量 法施謂如實 無染辯經等 順福順解脫 順抉擇分三 感愛果涅
【現代漢語翻譯】 現代漢語譯本 百福嚴飾 於三無數劫（asaṃkhyeya-kalpa，無法計量的劫數）中，各自供養七萬尊佛 又依次供養五千、六千、七千尊佛 三個無數劫圓滿時，逆次遇到勝觀佛（Vipaśyin）、 燃燈佛（Dīpaṃkara）、寶髻佛（Ratnaśikhin），最初是釋迦牟尼佛（Śākyamuni） 僅僅因為普遍施予慈悲，即使身體被肢解也沒有嗔恨 讚歎底沙佛（Tiṣya），其次是無上菩提（anuttarā-bodhi，無上覺悟） 六波羅蜜多（ṣaṭ-pāramitā，六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧），在這樣的四個階段 一、二、又一、二，依次修習圓滿 佈施、持戒、禪修這三類，各自根據其所應 接受福業之事的名義，差別如同業道 因此捨棄被稱為佈施，意為供養和利益 身、語以及能發心，這能招感大富的果報 爲了利益自己和他人，不爲了兩種行為而佈施 由於施主、財物、福田的不同，所以佈施的果報有差別 施主的不同在於信心等，以恭敬等行為進行佈施 得到尊重和廣泛的愛戴，以及應時難以被奪走的果報 財物的不同在於顏色等，得到美妙的顏色和好的名聲 眾人喜愛和柔軟的身體，以及隨時能感受到的快樂觸感 福田的不同在於所處的境遇的痛苦，恩德有差別 從解脫者到菩薩，第八種佈施最為殊勝 父母、病人、法師，最後是最後身的菩薩 即使不是證得聖果的人，佈施的果報也是無量的 後起的福田根本，加上行佈施時的思慮和意樂 因此由於下品和上品的原因，業也成就下品和上品 由於審慎的思慮圓滿，沒有惡作的對治 有伴隨的異熟果報，因此這種業被稱為增長 建造佛塔等舍類的福報，如同慈心等沒有接受者 在惡田中會有愛果，因為種果沒有顛倒 遠離犯戒和遮戒，稱為戒，各有兩種 不是犯戒的原因被破壞，依靠對治、滅盡、清凈等 等引的善法稱為修，因為極能熏習心 持戒和禪修殊勝，依次感得生天和解脫 感得劫數和生天等，以一個梵福為衡量 法佈施是指如實、沒有染污的辯經等 順應福報、順應解脫、順應抉擇分這三種 感得愛果和涅槃（nirvāṇa，寂滅）
【English Translation】 English version Adorned with Hundredfold Blessings In three asaṃkhyeya-kalpas (asaṃkhyeya-kalpa, countless eons), each offered to seventy thousand Buddhas And successively offered to five thousand, six thousand, seven thousand Buddhas When the three asaṃkhyeya-kalpas are complete, encountered Vipaśyin Buddha (Vipaśyin) in reverse order, Dīpaṃkara Buddha (Dīpaṃkara), Ratnaśikhin Buddha (Ratnaśikhin), and initially Śākyamuni Buddha (Śākyamuni) Merely because of universally giving compassion, even if the body was dismembered, there was no anger Praised Tiṣya Buddha (Tiṣya), followed by anuttarā-bodhi (anuttarā-bodhi, unsurpassed enlightenment) The six pāramitās (ṣaṭ-pāramitā, six perfections: generosity, morality, patience, diligence, concentration, and wisdom), in these four stages One, two, again one, two, successively cultivated to perfection Generosity, morality, and meditation, these three categories, each according to what is appropriate Receiving the name of meritorious deeds, the differences are like the paths of karma Therefore, giving away is called generosity, meaning offering and benefiting Body, speech, and the ability to generate intention, this can attract the fruit of great wealth To benefit oneself and others, not to give for two kinds of actions Due to the differences in the giver, the property, and the field of merit, the results of generosity are different The difference in the giver lies in faith, etc., giving with respect, etc. Obtaining respect and widespread love, and the fruit of being difficult to seize in due time The difference in property lies in color, etc., obtaining beautiful color and a good name A body loved by the masses and a soft body, and the pleasant touch that can be felt at any time The difference in the field of merit lies in the suffering of the situation, and the kindness has differences From the liberated to the Bodhisattva, the eighth kind of giving is the most excellent Parents, the sick, Dharma masters, and finally the Bodhisattva in their last life Even if they are not those who have attained sainthood, the results of giving are immeasurable The root of the field of merit that arises later, plus the consideration and intention when giving Therefore, due to the lower and upper grades, the karma also achieves lower and upper grades Due to the complete and careful consideration, there is no antidote for regret Having accompanying ripening results, therefore this karma is called growth The merit of building stupas and other kinds of giving, like loving-kindness, has no receiver In a bad field, there will be the fruit of love, because planting the fruit is not inverted Away from violating precepts and prohibitive precepts, called precepts, each has two kinds The cause of not violating the precepts is destroyed, relying on antidotes, extinction, purification, etc. The good Dharma of samādhi is called meditation, because it is extremely able to influence the mind Morality and meditation are excellent, successively feeling birth in heaven and liberation Feeling kalpas and birth in heaven, etc., with one Brahma blessing as the measure Dharma giving refers to debating the scriptures truthfully and without defilement, etc. Conforming to merit, conforming to liberation, and conforming to the division of determination, these three kinds Feeling the fruit of love and nirvāṇa (nirvāṇa, cessation)
槃 聖道善如次 諸如理所起 三業並能發 如次為書印 算文數自體 善無漏名妙 染有罪覆劣 善有為應習 解脫名無上◎
◎分別隨眠品第五(六十九頌)
隨眠諸有本 此差別有六 謂貪瞋亦慢 無明見及疑 六由貪異七 有貪上二界 于內門轉故 為遮解脫想 六由見異十 異謂有身見 邊執見邪見 見取戒禁取 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 忍所害隨眠 有頂唯見斷 余通見修斷 智所害唯修 我我所斷常 撥無劣謂勝 非因道妄謂 是五見自體 于大自在等 非因妄執因 從常我倒生 故唯見苦斷 四顛倒自體 謂從於三見 唯倒推增故 想心隨見力 慢七九從三 皆通見修斷 聖如殺纏等 有修斷不行 慢類等我慢 惡作中不善 聖有而不起 見疑所增故 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 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
【現代漢語翻譯】 現代漢語譯本 槃（涅槃）：聖道是如此的善良和有次第。 諸法如理所生起，身、語、意三業都能引發。 如次第地為書寫、印章、算術、文字和數字本身。 善良且無漏的稱為妙，染污且有罪的稱為劣。 善良且有為的應當修習，解脫稱為無上。
◎分別隨眠品第五（六十九頌）
隨眠是諸有的根本，此差別有六種。 即貪、瞋、慢、無明、見和疑。 六種隨眠因貪而有七種差別，因為有貪存在於上二界（色界和無色界）。 因為在內門運轉的緣故，是爲了遮止解脫的想法。 六種隨眠因見而有十種差別，差別是指有身見（認為五蘊之身是我）、邊執見（執著于斷或常的極端）、邪見（否定因果的錯誤見解）、見取見（執著于自己的錯誤見解）、戒禁取見（執著于不正確的戒律和禁忌）。 六種隨眠因行部和界的不同，所以成就九十八種。 在欲界中，見苦諦等所斷的隨眠有十七種，見集諦所斷的有七種，見滅諦所斷的有八種，見道諦所斷的有四種。 這是說如次第地，具足或分離三見、二見、見和疑。 在色界和無色界中，去除瞋，其餘的等同於欲界所說。 能被忍所損害的隨眠，在有頂天（非想非非想處天）唯有見所斷。 其餘的通於見所斷和修所斷，能被智所損害的唯有修所斷。 認為我是真實的、我所擁有的，執著于斷常二邊，否定因果、認為劣的是勝的。 不是原因卻妄認為原因，不是正道卻妄認為正道，這是五見的自體。 對於大自在天等，不是原因卻錯誤地執著為原因。 從常、我顛倒而生，所以唯有見苦諦時才能斷除。 四種顛倒的自體，是從三種見而來的。 唯有顛倒推增的緣故，想和心隨著見的勢力。 慢有七種或九種，從三種見而來，都通於見所斷和修所斷。 聖者如殺纏等，有修所斷但不起作用。 慢的種類等同於我慢，惡作（後悔）屬於不善。 聖者有但不起作用，因為見和疑的增長。 見苦諦和見集諦所斷的，是諸見和疑相應。 以及不共無明（獨特的無明），遍行於自界地。 在其中除去二見，其餘九種能夠向上緣。 除去得，其餘的隨行，也是遍行所攝。 見滅諦和見道諦所斷的，是邪見和疑相應。 以及不共無明，六種能夠緣無漏。 在其中緣滅諦的，唯有緣自地的滅。 緣道諦的，六種能緣九地，由於...
【English Translation】 English version Pana (Nirvana): The holy path is so good and orderly. All dharmas arise according to reason, and the three karmas of body, speech, and mind can all be initiated. In order, they are writing, seals, arithmetic, writing, and numbers themselves. Good and without outflows is called wonderful; defiled and sinful is called inferior. Good and conditioned should be practiced; liberation is called supreme.
◎ Chapter Five on Distinguishing the Latent Tendencies (69 verses)
Latent tendencies are the root of all existences; these differences are of six kinds. Namely, greed, hatred, pride, ignorance, views, and doubt. The six latent tendencies have seven differences due to greed, because greed exists in the upper two realms (the Form Realm and the Formless Realm). Because they revolve within the inner gate, it is to prevent the thought of liberation. The six latent tendencies have ten differences due to views; the differences refer to the view of a real self in the skandhas (the belief that the five aggregates are 'I'), the view of holding to extremes (attachment to the extremes of permanence or annihilation), wrong views (incorrect views that deny cause and effect), the view of holding to views (attachment to one's own wrong views), and the view of holding to precepts and prohibitions (attachment to incorrect precepts and prohibitions). The six latent tendencies differ due to the different behaviors, divisions, and realms, thus forming ninety-eight kinds. In the Desire Realm, the latent tendencies severed by seeing the truth of suffering, etc., are seventeen; those severed by seeing the truth of accumulation are seven; those severed by seeing the truth of cessation are eight; and those severed by seeing the truth of the path are four. This means that in order, they are complete or separate from the three views, two views, views, and doubt. In the Form Realm and the Formless Realm, hatred is removed, and the rest are the same as described in the Desire Realm. The latent tendencies that can be harmed by forbearance are only severed by seeing in the Peak of Existence (the Realm of Neither Perception Nor Non-Perception). The rest are severed by both seeing and cultivation; those that can be harmed by wisdom are only severed by cultivation. Thinking that 'I' is real, that 'what belongs to me' is real, clinging to the extremes of permanence and annihilation, denying cause and effect, thinking that the inferior is superior. Mistakenly thinking that what is not a cause is a cause, mistakenly thinking that what is not the right path is the right path; these are the essence of the five views. Regarding the Great自在天 (Great自在天) and others, mistakenly clinging to what is not a cause as a cause. Born from the perversions of permanence and self, therefore, they can only be severed when seeing the truth of suffering. The essence of the four perversions comes from the three views. Only because of the inverted increase, thought and mind follow the power of views. Pride has seven or nine kinds, coming from the three views, and all are severed by both seeing and cultivation. Saints, like killing entanglements, have what is severed by cultivation but do not arise. The kinds of pride are the same as the pride in 'I'; remorse belongs to unwholesome. Saints have it but do not arise, because of the increase of views and doubt. What is severed by seeing the truth of suffering and the truth of accumulation is associated with all views and doubt. As well as unique ignorance (distinct ignorance), pervading one's own realm and ground. Among them, removing the two views, the remaining nine can ascend. Removing attainment, the remaining followers are also included in the pervasive. What is severed by seeing the truth of cessation and the truth of the path is associated with wrong views and doubt. As well as unique ignorance, six can be associated with the unconditioned. Among them, those associated with the truth of cessation only associate with the cessation of their own ground. Those associated with the truth of the path, six can be associated with nine grounds, due to...
別治相因 貪瞋慢二取 並非無漏緣 應離境非怨 靜凈勝性故 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 上二界隨眠 及欲身邊見 彼俱癡無記 此余皆不善 不善根欲界 貪瞋不善癡 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 應一向分別 反詰舍置記 如死生殊勝 我蘊一異等 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 三世有由說 三有境果故 說三世有故 許說一切有 此中有四種 類相位待異 第三約作用 立世最為善 何礙用云何 無異世便壞 有誰未生滅 此法性甚深 于見苦已斷 余遍行隨眠 及前品已斷 余緣此猶系 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 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 有隨眠心二 謂有染無染 有染心通二 無染局隨增 無明疑邪身 邊見戒見取 貪慢瞋如
次 由前引後生 由未斷隨眠 及隨應境現 非理作意起 說惑具因緣 欲煩惱並纏 除癡名欲漏 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 微細二隨增 隨逐與隨縛 住流漂合執 是隨眠等義 由結等差別 復說有五種 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 惑二數行故 為賤貧困故 遍顯隨惑故 惱亂二部故 又五順下分 由二不超欲 由三複還下 攝門根故三 或不欲發起 迷道及疑道 能障趣解脫 故唯說斷三 順上分亦五 色無色二貪 掉舉慢無明 令不超上故 縛三由三受 隨眠前已說 隨煩惱此余 染心所行蘊 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 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 纏無慚愧眠 惛掉見修斷
【現代漢語翻譯】 現代漢語譯本 次（由前一世的行為引導產生后一世的生命） 由未斷的隨眠（anusaya，潛在的煩惱習氣），以及隨順相應的境界顯現， 非理作意（ayoniso-manasikara，不如理的思維方式）生起，這說明煩惱具有產生的因緣。 欲煩惱和纏（paryavasthana，粗顯的煩惱）一起，去除愚癡（moha）稱為欲漏（kama-asrava，感官慾望之漏）。 有漏（s-asrava，有煩惱的）指上二界（色界和無色界），只有煩惱去除愚癡。 它們在無記（avyakrta，非善非惡）的範圍內是相同的，因為在禪定之地，所以合為一個。 無明（avidya，對真理的無知）是諸有的根本，所以單獨作為一個漏。 瀑流（ogha，四種瀑流：欲瀑流、有瀑流、見瀑流、無明瀑流）和軛（yoga，四種軛：欲軛、有軛、見軛、無明軛）也是這樣，因為特別確立了見解的利益。 見解不順從於安住，所以不能在漏之外獨立存在。 欲有軛和愚癡，見解分為兩部分，稱為取（upadana，執取）。 無明不單獨確立，因為它不是能執取的東西。 微細的二種隨增（anuvyjana，隨煩惱的細微表現），是隨逐（anubandha，跟隨）和隨縛（samprayoga，結合）。 住、流、漂、合、執，這些是隨眠等的含義。 由於結（bandhana，束縛）等的差別，又說有五種。 結有九種，物取（dravya-upadana，對物質的執取）等，確立見取（drsti-upadana，對錯誤見解的執取）為二結。 由於這兩種結都是不善的，並且是自在生起的緣故。 纏中只有嫉（irsya）和慳（matsarya），被建立為二結。 煩惱有兩種數量的行為，爲了輕賤和貧困的緣故。 爲了普遍顯示隨煩惱的緣故，爲了惱亂二部的緣故。 又有五順下分結（panca orambhagiya-samyojanani，五種導致眾生輪迴于欲界的結），由於這兩種結不能超越欲界。 由於三種結又會回到地獄，因為它們是攝取、門戶和根本，所以有三種。 或者不想要發起，迷惑于道路和懷疑道路。 能夠障礙趣向解脫，所以只說斷除這三種。 順上分結（panca uddhambhagiya-samyojanani，五種導致眾生輪迴於色界和無色界的結）也有五種，即色界貪（rupa-raga）、無色界貪（arupa-raga）、 掉舉（audhatya，心神不定）、慢（mana，驕慢）、無明，因為它們使眾生不能超越上界。 縛（bandhana，束縛）有三種，由三種感受（vedana）而來，隨眠前面已經說過了。 隨煩惱（upaklesa，較輕微的煩惱）是其餘的，染污心所（citta-samprayukta-samskara，與心相應的行蘊）。 纏（paryavasthana，粗顯的煩惱）有八種，無慚（ahrikya，不知羞恥）、無愧（anapatrapya，不覺羞恥）、嫉、慳、並悔（kaukryta，後悔）、睡眠（styana，昏沉）、 以及掉舉、惛沈（middha，精神萎靡），或者有十種，加上忿（krodha，憤怒）和覆（mraksha，隱藏罪過）。 無慚、慳、掉舉，都是從貪（lobha）所生。 無愧、睡眠、惛沈，是從無明所生。 嫉、忿是從瞋（dvesa）所生，悔是從疑（vicikitsa，懷疑）和覆諍（issukya，嫉妒爭鬥）所生。 煩惱垢（mala，污垢）有六種惱（upaghata，擾亂），害（vihimsa，傷害）、恨（upanaha，怨恨）、諂（maya，虛偽）、誑（satheya，欺騙）、憍（mada，驕傲）。 誑、憍是從貪生，害、恨是從瞋生。 惱是從見取生，諂是從諸見生。 纏中的無慚、無愧、睡眠、惛沈、掉舉，是見道和修道所斷的。
【English Translation】 English version Next, (the subsequent life is) led by the preceding (actions). Arising from undiscarded anusaya (latent tendencies), and appearing in accordance with corresponding objects, and the arising of ayoniso-manasikara (irrational thinking), it is said that defilements have the causes and conditions for arising. Together with the afflictions of desire and paryavasthana (coarse defilements), the removal of moha (ignorance) is called kama-asrava (leakage of sensual desire). S-asrava (with outflows) refers to the upper two realms (the Form Realm and the Formless Realm), where only afflictions remove ignorance. They are the same within the scope of avyakrta (undetermined), and because they are in the realm of dhyana (meditation), they are combined into one. Avidya (ignorance) is the root of all existences, so it is separately established as one asrava (outflow). The same is true for ogha (flood) and yoga (yoke), because the benefit of views is specifically established. Views do not conform to abiding, so they cannot exist independently from the asrava (outflow). The yokes of desire and existence, and ignorance, with views divided into two parts, are called upadana (clinging). Avidya (ignorance) is not separately established because it is not something that can be clung to. The subtle two anuvyjana (minor characteristics) are anubandha (following) and samprayoga (association). Abiding, flowing, drifting, combining, clinging, these are the meanings of anusaya (latent tendencies), etc. Due to the differences in bandhana (bondage), etc., it is also said that there are five types. There are nine types of bandhana (bondage), dravya-upadana (clinging to objects), etc., and drsti-upadana (clinging to views) is established as two bondages. Because these two bondages are both unwholesome and arise spontaneously. Among the paryavasthana (coarse defilements), only irsya (jealousy) and matsarya (stinginess) are established as two bondages. Afflictions have two kinds of numerical actions, for the sake of contempt and poverty. For the sake of universally revealing the minor afflictions, and for the sake of disturbing the two parts. There are also five orambhagiya-samyojanani (lower fetters), because these two fetters cannot transcend the desire realm. Because the three fetters return to the lower realm, because they are grasping, gateways, and roots, there are three. Or one does not want to initiate, being confused about the path and doubting the path. Being able to obstruct the path to liberation, it is only said to cut off these three. There are also five uddhambhagiya-samyojanani (higher fetters), namely rupa-raga (desire for the form realm), arupa-raga (desire for the formless realm), audhatya (restlessness), mana (pride), and avidya (ignorance), because they prevent beings from transcending the upper realms. There are three bandhana (bonds), arising from the three vedana (feelings), which have already been discussed earlier regarding anusaya (latent tendencies). Upaklesa (minor afflictions) are the remaining citta-samprayukta-samskara (mental concomitants). There are eight paryavasthana (coarse defilements): ahrikya (shamelessness), anapatrapya (lack of embarrassment), jealousy, stinginess, kaukryta (remorse), styana (sloth), as well as audhatya (restlessness), middha (drowsiness), or there are ten, adding krodha (anger) and mraksha (concealment). Shamelessness, stinginess, and restlessness all arise from lobha (greed). Lack of embarrassment, sloth, and drowsiness arise from avidya (ignorance). Jealousy and anger arise from dvesa (hatred), and remorse arises from vicikitsa (doubt) and issukya (envy and strife). There are six mala (stains) of afflictions, namely upaghata (disturbances): vihimsa (harm), upanaha (resentment), maya (deceit), satheya (fraud), mada (pride). Fraud and pride arise from greed, harm and resentment arise from hatred. Disturbance arises from clinging to views, and deceit arises from all views. Shamelessness, lack of embarrassment, sloth, drowsiness, and restlessness among the paryavasthana (coarse defilements) are cut off by the path of seeing and the path of cultivation.
余及煩惱垢 自在故唯修 欲三二餘惡 上界皆無記 諂誑欲初定 三三界余欲 見所斷慢眠 自在隨煩惱 皆唯意地起 余通依六識 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 諸隨煩惱中 嫉悔忿及惱 害恨憂俱起 慳喜愛相應 諂誑及眠覆 通憂喜俱起 憍喜樂皆舍 餘四遍相應 蓋五唯在欲 食治用同故 雖二立一蓋 障蘊故唯五 遍知所緣故 斷彼能緣故 斷彼所緣故 對治起故斷 對治有四種 謂斷持遠厭 應知從所緣 可令諸惑斷 遠性有四種 謂相治處時 如大種尸羅 異方二世等 諸惑無再斷 離繫有重得 謂治生得果 練根六時中 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 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 得無漏斷得 及缺第一有 滅雙因越界 故立九遍知 住見諦位無 或成一至五 修成六一二 無學唯成一 越界得果故 二處集
遍知 舍一二五六 得亦然除五
分別賢聖品第六(八十三頌)
已說煩惱斷 由見諦修故 見道唯無漏 修道通二種 諦四名已說 謂苦集滅道 彼自體亦然 次第隨現觀 苦由三苦合 如所應一切 可意非可意 余有漏行法 彼覺破便無 慧析余亦爾 如瓶水世俗 異此名勝義 將趣見諦道 應住戒勤修 聞思修所成 謂名俱義境 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 三生具后業 為治四愛生 我所我事欲 暫息永除故 入修要二門 不凈觀息念 貪尋增上者 如次第應修 為通治四貪 且辯觀骨瑣 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 無貪性十智 緣欲色人生 不凈自世緣 有漏通二得 息念慧五地 緣風依欲身 二得實外無 有六謂數等 入出息隨身 依二差別轉 情數非執受 等流非下緣 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 彼居法念住 總觀四所緣 修非
【現代漢語翻譯】 現代漢語譯本 遍知 舍一二五六，得亦然除五 分別賢聖品第六 (八十三頌) 已說煩惱斷，由見諦修故 見道唯無漏，修道通二種 諦四名已說，謂苦集滅道 (苦諦、集諦、滅諦、道諦) 彼自體亦然，次第隨現觀 苦由三苦合，如所應一切 可意非可意，余有漏行法 彼覺破便無，慧析余亦爾 如瓶水世俗，異此名勝義 將趣見諦道，應住戒勤修 聞思修所成，謂名俱義境 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 三生具后業，為治四愛生 我所我事欲，暫息永除故 入修要二門，不凈觀息念 貪尋增上者，如次第應修 為通治四貪，且辯觀骨瑣 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 無貪性十智，緣欲色人生 不凈自世緣，有漏通二得 息念慧五地，緣風依欲身 二得實外無，有六謂數等 入出息隨身，依二差別轉 情數非執受，等流非下緣 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 彼居法念住，總觀四所緣 修非
【English Translation】 English version All-Knowing Discard one, two, five, six; to gain, similarly remove five. Chapter Six: Discrimination of the Worthy and the Holy (83 verses) It has been said that afflictions are severed through the seeing and cultivation of the Truth. The path of seeing is only unpolluted; the path of cultivation encompasses both types. The four Truths have been named: namely, suffering, origin, cessation, and path (Dukkha, Samudaya, Nirodha, Magga). Their own nature is also thus, in sequence according to direct perception. Suffering is a combination of the three sufferings, as appropriate in all cases. The agreeable, the disagreeable, and other polluted conditioned phenomena. When that awareness is broken, it ceases to exist; when wisdom analyzes, the remainder is also thus. Like a bottle of water in the mundane world; different from this is called ultimate truth. About to approach the path of seeing the Truth, one should abide in discipline and diligently cultivate. Accomplished through hearing, thinking, and cultivating; namely, name, together with the realm of meaning. Possessing physical and mental detachment, without insufficiency or great desire. Namely, what has been obtained and what has not been obtained; excessive seeking is called non-possession. Curing the three conflicting realms, unpolluted and without the nature of greed. The four noble lineages are also thus; the first three are only contentment. Three births possessing subsequent karma, to cure the arising of the four attachments. Attachment to self, attachment to possessions, and desire; temporarily ceasing and permanently eliminating them. Entering cultivation requires two gates: contemplation of impurity and mindfulness of breathing. Those with increased greed and seeking should cultivate in sequence as appropriate. To universally cure the four greeds, let us discuss contemplating a skeleton. Expanding to the sea and then contracting, this is called the initial stage of practice. Removing from the feet to half the head is called the stage of well-matured cultivation. Focusing the mind between the eyebrows is called the stage of surpassing mental activity. Ten wisdoms without the nature of greed, arising from desire, form, and birth. Impurity is its own worldly condition; polluted, it encompasses two attainments. Mindfulness of breathing, five grounds of wisdom, conditioned by wind, relying on the body of desire. Two attainments are truly not external; there are six, namely counting, etc. Inhaling and exhaling follow the body, relying on two different transformations. Emotions and numbers are not appropriation; homogenous flow is not a lower condition. Relying on already cultivated cessation, to contemplate and cultivate the four foundations of mindfulness. Contemplating the body, feelings, mind, and phenomena with their own characteristics and shared characteristics. Self-nature, wisdom from hearing, etc.; other characteristics are mixed objects of focus. Speaking of the sequence as it arises, curing inversions, therefore only four. They reside in the foundation of mindfulness of phenomena, comprehensively contemplating the four objects of focus. Cultivation is not
常及苦 空非我行相 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 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 暖必至涅槃 頂終不斷善 忍不墮惡趣 第一入離生 轉聲聞種性 二成佛三餘 麟角佛無轉 一坐成覺故 前順解脫分 速三生解脫 聞思成三業 殖在人三洲 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 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 皆與世第一 同依於一地 忍智如次第 無間解脫道 前十五見道 見未曾見故 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 至第十六心 隨三向住果 名信解見至 亦由鈍利別 諸得果位中 未得勝果道 故未起勝道 名住果非向 地地失德九 下中上各三
未斷修斷失 住果極七返 斷欲三四品 三二生家家 斷至五二向 斷六一來果 斷七或八品 一生名一間 此即第三向 斷九不還果 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 行色界有九 謂三各分三 業惑根有殊 故成三九別 立七善士趣 由上流無別 善惡行不行 有往無還故 經欲界生聖 不往余界生 此及往上生 無練根並退 先雜修第四 成由一念雜 為受生現樂 及遮煩惱退 由雜修五品 生有五凈居 得滅定不還 轉名為身證 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 有頂由無漏 余由二離染 聖二離八修 各二離系得 無漏未至道 能離一切地 餘八離自上 有漏離次下 近分離下染 初三后解脫 根本或近分 上地唯根本 世無間解脫 如次緣下上 作粗苦障行 及靜妙離三 不動盡智后 必起無生智 余盡或正見 此應果皆有 凈道沙門性 有為無為果 此有八十九 解脫道及滅 五因立四果 舍
曾得勝道 集斷得八智 頓修十六行 世道所得斷 聖所得雜故 無漏得持故 亦名沙門果 所說沙門性 亦名婆羅門 亦名為梵輪 真梵所轉故 于中唯見道 說名為法輪 由速等似輪 或具輻等故 三依欲后三 由上無見道 無間無緣下 無厭及經故 阿羅漢有六 謂退至不動 前五信解生 總名時解脫 后不時解脫 從前見至生 有是先種性 有後練根得 四從種性退 五從果非先 學異生亦六 練根非見道 應知退有三 已未得受用 佛唯有最後 利中后鈍三 一切從果退 必得不命終 住果所不為 慚增故不作 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 七聲聞二佛 差別由九根 加行根滅定 解脫故成七 此事別唯六 三道各二故 俱由得滅定 餘名慧解脫 有學名為滿 由根果定三 無學得滿名 但由根定二 應知一切道 略說唯有四 謂加行無間 解脫勝進道 通行有四種 樂依本靜慮 苦依所餘地 遲速鈍利根 覺分三十七 謂四念住等 覺謂盡無生 順此故名分 此實事唯
十 謂慧勤定信 念喜舍輕安 及戒尋為體 四念住正斷 神足隨增上 說為慧勤定 實諸加行善 初業順抉擇 及修見道位 念住等七品 應知次第增 七覺八道支 一向是無漏 三四五根力 皆通於二種 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 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 學有餘縛故 無正脫智支 解脫為無學 謂勝解或滅 有為無學支 即二解脫蘊 正智如覺說 謂盡無生智 無學心生時 正從障解脫 道唯正滅位 能令彼障斷 無為說三界 離界謂離貪 斷界斷余結 滅界滅彼事 厭緣苦集慧 離緣四能斷 相對互廣狹 故應成四句
分別智品第七(六十一頌)
聖慧忍非智 盡無生非見 餘二有漏慧 皆智六見性 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 法類由境別 立苦等四名 皆通盡無生 初唯苦集類 法類道世俗 有成他心
【現代漢語翻譯】 現代漢語譯本 十、慧、勤、定、信被稱為修行的要素。 念、喜、舍、輕安以及戒和尋是其本體。 四念住、正斷、神足（神通的根本）、隨增上（隨順增長）， 被認為是慧、勤、定，實際上是各種加行善。 初業位、順抉擇位以及修見道位， 念住等七品（七科三十七道品），應當知道是次第增長的。 七覺支（七菩提分）、八道支（八正道）一向是無漏的。 三根、四根、五根、五力都通於有漏和無漏兩種。 初禪（初靜慮）包含一切，未至定（未至靜慮）除喜根。 二禪（二靜慮）除尋，三禪、四禪中除尋和伺二者。 前三個無色界（無色地）除戒和前兩種（尋和伺）。 在欲界和有頂天（最高的天界）中，除覺支和道支。 證凈有四種，即對佛、法、僧、戒的證凈。 見道位得法證凈和戒證凈，見道位兼得佛證凈和僧證凈。 法是指三諦（苦集滅）的全部，菩薩和獨覺的道。 信和戒是其本體，四種證凈都唯是無漏的。 有學位因為還有煩惱的束縛，所以沒有正解脫智支。 解脫是無學位的境界，指的是勝解或滅。 有為的無學支，就是二解脫蘊（戒蘊和定蘊）。 正智如覺支所說，指的是盡智和無生智。 無學心生起時，正智從障礙中解脫。 道支唯在正滅位，能使那些障礙斷除。 無為法可說為三界，離界指的是離貪。 斷界是斷除其餘的煩惱結，滅界是滅除那些事情。 厭離是緣于苦和集的智慧，離欲是緣於四諦都能斷除。 相對而言，互有廣狹，所以應當成立四句。
分別智品第七（六十一頌）
聖慧忍不是智，盡智和無生智不是見。 其餘二種有漏的智慧，都是智，六種是見的性質。 智有十種，總的來說有兩種，有漏和無漏的區別。 有漏的稱為世俗智，無漏的名為法智和類智。 世俗智普遍以一切為境界，法智和類智 依次以欲界和上界，苦等諦為境界。 法智和類智由於境界的差別，立苦等四種名稱。 都通於盡智和無生智，法智唯有苦集類智。 法智、類智、道智、世俗智，有能成就他心智。
【English Translation】 English version 10. Wisdom, diligence, concentration, and faith are said to be the elements of practice. Mindfulness, joy, equanimity, tranquility, as well as precepts and investigation are its essence. The four foundations of mindfulness (cattāro satipaṭṭhānā), right efforts (sammappadhāna), bases of spiritual power (iddhipāda) (the root of supernatural powers), and the enhancement that follows, are considered wisdom, diligence, and concentration, and are actually various preliminary good deeds. The initial stage of practice, the stage of conforming to the decision, and the stage of cultivating the path of seeing, the seven factors such as the four foundations of mindfulness (the thirty-seven factors of enlightenment), should be known to increase in order. The seven factors of enlightenment (satta bojjhaṅgā) and the eightfold path (ariya aṭṭhaṅgika magga) are always unconditioned (anāsava). The three roots, four roots, five roots, and five powers all apply to both conditioned and unconditioned. The first dhyana (first meditative absorption) includes everything, the preliminary concentration (approaching dhyana) excludes the root of joy. The second dhyana excludes investigation, the third and fourth dhyanas exclude both investigation and discernment. The first three formless realms (arūpadhātu) exclude precepts and the first two (investigation and discernment). In the desire realm (kāmadhātu) and the peak of existence (abhavagga) (the highest heaven), the factors of enlightenment and the path are excluded. Purity of conviction has four types, namely purity of conviction in the Buddha, Dharma, Sangha, and precepts. The path of seeing attains purity of conviction in the Dharma and precepts, and the path of seeing also attains purity of conviction in the Buddha and Sangha. The Dharma refers to the entirety of the three truths (suffering, origin, cessation), the path of the Bodhisattva and Pratyekabuddha. Faith and precepts are its essence, and the four purities of conviction are all unconditioned. Because the state of learning still has the bondage of afflictions, it does not have the factor of right liberation wisdom. Liberation is the state of no more learning, referring to superior understanding or cessation. The conditioned factor of no more learning is the two aggregates of liberation (the aggregates of morality and concentration). Right knowledge is as the factors of enlightenment say, referring to the knowledge of the end of suffering and the knowledge of non-arising. When the mind of no more learning arises, right knowledge is liberated from obstacles. The path factor is only in the state of right cessation, which can cause those obstacles to be cut off. The unconditioned is said to be the three realms, and being apart from the realms refers to being apart from desire. Cutting off the realm is cutting off the remaining afflictions, and extinguishing the realm is extinguishing those things. Disgust is based on the wisdom of suffering and origin, and detachment is based on the ability to cut off the four truths. Relatively speaking, they are mutually broad and narrow, so four statements should be established.
Chapter Seven on the Discrimination of Wisdom (Sixty-one Verses)
Noble wisdom-acceptance is not wisdom, and the knowledge of the end of suffering and the knowledge of non-arising are not views. The remaining two conditioned wisdoms are all wisdom, and six are of the nature of views. There are ten types of wisdom, and generally speaking, there are two types, conditioned and unconditioned. The conditioned is called conventional wisdom, and the unconditioned is called Dharma wisdom and subsequent wisdom. Conventional wisdom universally takes everything as its object, Dharma wisdom and subsequent wisdom take the desire realm and the upper realms, and the truths of suffering, etc., as their objects in order. Dharma wisdom and subsequent wisdom establish the four names of suffering, etc., due to the difference in objects. They all connect to the knowledge of the end of suffering and the knowledge of non-arising, and Dharma wisdom only has the subsequent wisdom of suffering and origin. Dharma wisdom, subsequent wisdom, path wisdom, and conventional wisdom can achieve the wisdom of knowing the minds of others.
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 智於四聖諦 知我已知等 不應更知等 如次盡無生 由自性對治 行相行相境 加行辦因圓 故建立十智 緣滅道法智 于修道位中 兼治上修斷 類無能治欲 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 凈無越十六 余說有論故 行相實十六 此體唯是慧 能行有所緣 所行諸有法 性俗三九善 依地俗一切 他心智唯四 法六餘七九 現起所依身 他心依欲色 法智但依欲 餘八通三界 諸智念住攝 滅智唯最後 他心智后三 餘八智通四 諸智互相緣 法類道各九 苦集智各二 四皆十滅非 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 俗智除自品 總緣一切法 為非我行相 唯聞思所成 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 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 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 無學初剎那 修九或修十 鈍利根別故 勝進道亦然 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 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 立得修習修 依善有為法 依諸有漏法 立治修遣修 十八不共法 謂佛十力等 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 身那羅延力 或節節皆然 像等七十增 此觸處為性 四無畏如次 初十二七力 三念住念慧 緣順違俱境 大悲唯俗智 資糧行相境 平等上品故 異悲由八因 由資糧法身 利他佛相似 壽種姓量等 諸佛有差別 復有餘
佛法 共余聖異生 謂無諍愿智 無礙解等德 無諍世俗智 后靜慮不動 三洲緣未生 欲界有事惑 愿智慧遍緣 余如無諍說 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 六依邊際得 邊際六后定 遍順至究竟 佛余加行得 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 第五二六明 治三際愚故 后真二假說 學有暗非明 第一四六導 教誡導為尊 定由通所成 引利樂果故 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 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 初多心一化 成滿此相違 修得無記攝 余得通三性
【現代漢語翻譯】 現代漢語譯本 佛法與聲聞、緣覺、佛等聖者以及異生（凡夫）共有的功德： 包括無諍智、愿智、無礙解等功德。 無諍智是世俗智，基於后得靜慮和不動定。 它能緣三洲（指欲界、色界、無色界）的境界，但不能緣未生起的法，以及欲界中的有事惑（與特定事物相關的煩惱）。 愿智慧夠普遍地緣一切法，其餘特性與無諍智相同。 無礙解有四種，即法無礙解、義無礙解、詞無礙解、辯無礙解。 法指名，義指意義，詞指語言，辯指說道的智慧，其自性是無退轉的智慧。 法無礙解和詞無礙解唯是世俗智，以五地（指欲界、未至定、中間定、初禪、二禪）和二地（指第三禪、第四禪）為所依。 義無礙解有十六種，辯無礙解有九種，都以一切地為所依。 但凡得到無礙解，必定具足四種，其餘特性與無諍智相同。 六通（指神境通、天眼通、天耳通、他心通、宿命通、漏盡通）依于邊際定而得，邊際定是第六靜慮之後的禪定。 普遍的無礙解，通過隨順修習直至究竟而獲得，佛陀的無礙解則通過加行而得。 六通包括神境通、天眼通、天耳通、他心通、宿命通、漏盡通，都屬於解脫道慧所攝。 四種世俗智，他心通有五種，漏盡通的功用如十力（佛陀的十種力量）。 五通（指神境通、天眼通、天耳通、宿命通、他心通）依於四靜慮，以自身及下地為境界。 聲聞、麟喻（獨覺）、佛陀所能知過去的劫數分別是二千、三千、無數。 這些神通不是由加行而得，而是通過修習離染而得。 念住（四念住）中，初念住與三身（自性身、受用身、變化身）相應，他心通與三身相應，其餘四通與四身相應。 天眼通和天耳通是無記性，其餘四通唯是善性。 第五通、第二通、第六通是明，能對治過去、現在、未來三際的愚昧。 后得智是真智和假說智，有學位的聖者有闇昧，而非光明。 第一通、第四通、第六通是引導，教誡引導最為尊勝。 禪定由神通所成就，能引導眾生獲得利益和安樂的果報。 神境通的體性是等持（禪定），境界有兩種，即行和化。 行有三種，即意行、勢行、佛陀的運身勝解通。 化有兩種，即化作欲界身和色界身，其自性是四禪和二禪的外處。 每種化身各有兩種，即相似於自身和他身。 能夠化身的心有十四種，即從定果二禪到五禪。 如其所依的禪定而得，從清凈的自生身和二禪而得。 化事由自身所處的地決定，語言通由自身及下地決定。 化身與化主（能化身者）的語言必定都不是佛陀的語言。 先立下誓願，留下身體，然後生起其餘的心和語言。 有死亡時留下堅固的身體，其餘說法認為沒有留下身體的意義。 最初是多心一化，成就和圓滿與此相反（一心多化）。 修習而得的神通是無記性，其餘所得的神通通於善、惡、無記三性。
【English Translation】 English version The Dharma shared by the noble ones such as Shravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and Buddhas, as well as ordinary beings (異生): Includes qualities such as non-contention wisdom (無諍智), aspiration wisdom (愿智), unobstructed knowledge (無礙解), and other virtues. Non-contention wisdom is conventional wisdom (世俗智), based on subsequent meditative absorption (后得靜慮) and immovable concentration (不動定). It can cognize the realms of the three continents (三洲, referring to the desire realm, form realm, and formless realm), but cannot cognize unarisen dharmas or afflictions related to specific things in the desire realm (欲界有事惑). Aspiration wisdom can universally cognize all dharmas; its other characteristics are the same as non-contention wisdom. Unobstructed knowledge has four types: unobstructed knowledge of the law (法無礙解), unobstructed knowledge of meaning (義無礙解), unobstructed knowledge of language (詞無礙解), and unobstructed knowledge of eloquence (辯無礙解). 'Law' refers to names, 'meaning' refers to significance, 'language' refers to speech, and 'eloquence' refers to the wisdom of speaking; its nature is non-regression wisdom. Unobstructed knowledge of the law and unobstructed knowledge of language are only conventional wisdom, based on the five grounds (五地, referring to the desire realm, the unreached concentration, the intermediate concentration, the first dhyana, and the second dhyana) and the two grounds (二地, referring to the third dhyana and the fourth dhyana). Unobstructed knowledge of meaning has sixteen types, and unobstructed knowledge of eloquence has nine types, both based on all grounds. However, whoever obtains unobstructed knowledge must possess all four types; its other characteristics are the same as non-contention wisdom. The six supernormal powers (六通, referring to the power of magical abilities, the divine eye, the divine ear, knowing others' minds, knowing past lives, and the extinction of outflows) are obtained based on the marginal concentration (邊際定), which is the meditation after the sixth dhyana. Universal unobstructed knowledge is obtained through practicing in accordance until the ultimate; the Buddha's unobstructed knowledge is obtained through effort. The six supernormal powers include the power of magical abilities (神境通), the divine eye (天眼通), the divine ear (天耳通), knowing others' minds (他心通), knowing past lives (宿命通), and the extinction of outflows (漏盡通), all of which are included in the wisdom of the path of liberation (解脫道慧). There are four types of conventional wisdom, five types of knowing others' minds, and the function of the extinction of outflows is like the ten powers (十力, the ten powers of the Buddha). The five supernormal powers (神境通, 天眼通, 天耳通, 宿命通, 他心通) are based on the four dhyanas, with oneself and the lower grounds as the object. Shravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and Buddhas can know the past kalpas (劫) as two thousand, three thousand, and countless, respectively. These supernormal powers are not obtained through effort but through practicing detachment. Among the mindfulnesses (四念住), the initial mindfulness corresponds to the three bodies (三身, the self-nature body, the enjoyment body, and the transformation body), knowing others' minds corresponds to the three bodies, and the remaining four supernormal powers correspond to the four bodies. The divine eye and the divine ear are indeterminate in nature, while the remaining four supernormal powers are only virtuous in nature. The fifth supernormal power, the second supernormal power, and the sixth supernormal power are 'brightness' (明), which can counteract the ignorance of the past, present, and future. Subsequent wisdom is true wisdom and hypothetical wisdom; those with the state of learning (有學位) have darkness rather than light. The first supernormal power, the fourth supernormal power, and the sixth supernormal power are guiding; guiding through instruction is the most venerable. Concentration is accomplished by supernormal powers, which can guide beings to obtain the fruits of benefit and happiness. The nature of the power of magical abilities is concentration (等持), and there are two realms: movement and transformation. There are three types of movement: mental movement, forceful movement, and the Buddha's movement through superior understanding. There are two types of transformation: transforming into a body of the desire realm and a body of the form realm, whose nature is the external places of the four dhyanas and the two dhyanas. Each transformation has two types: similar to one's own body and similar to another's body. The mind capable of transformation has fourteen types, from the second dhyana to the fifth dhyana as the result of concentration. It is obtained according to the concentration on which it is based, obtained from the pure self-born body and the second dhyana. The matter of transformation is determined by the ground in which one resides, and the language power is determined by oneself and the lower grounds. The language of the transformed body and the transformer (the one who can transform) is definitely not the language of the Buddha. First, make a vow to leave the body, and then generate the remaining mind and language. When there is death, a solid body is left behind; other teachings say that there is no meaning in leaving the body. Initially, there are many minds transforming into one; accomplishment and fulfillment are the opposite of this (one mind transforming into many). The supernormal powers obtained through practice are indeterminate in nature, and the remaining obtained supernormal powers are common to the three natures: virtuous, non-virtuous, and indeterminate.
天眼耳謂根 即定地凈色 恒同分無缺 取障細遠等 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
分別定品第八(三十九頌)
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 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 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 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 此實事十一 初二樂輕安 內凈即信根 喜即是喜受 染如次從初 無喜樂內凈 正念慧舍念 余說無安舍 第四名不動 離八災患故 八者謂尋伺 四受入出息 生靜慮從初 有喜樂舍受 及喜舍樂舍 唯舍受如次 生上三靜慮 起三識表心 皆初靜慮攝 唯無覆無記 全不成而得 凈由離染生 無漏由離染 染由生及退 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 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 二類定順逆 均間次及超 至間超為成 三洲利無學 二類定順逆 非上無用故 唯生有頂聖 起下盡余惑 味定緣自系 凈無漏遍緣 根本善無色 不緣下有漏 無漏能斷惑 及諸凈近分 近分八舍凈 初亦聖或三 中靜慮無尋 具三唯舍受 初下有尋伺 中唯伺上無 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 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 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 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 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 勝處有八種 二如初解脫 次二如第二 后四如第三 遍處有十種 八如凈解脫 后二凈無色 緣自地四蘊 滅定如先辯 余皆通二得 無色依三界 余唯人趣起 二界由因業 能起無色定 色界起靜慮 亦由法爾力 佛正法有二 謂教證為體 有持說行者 此便住世間 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 大師法眼久已閉 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
說一切有部俱舍論本頌一卷