T29n1561_俱舍論實義疏
大正藏第 29 冊 No. 1561 俱舍論實義疏
No. 1561 [cf. Nos. 1558-1560]
俱舍論實義疏卷第一(揔二萬八千偈)
尊者悉地羅末底造(唐言安惠)
稽首薄伽眾德山 稽首達磨大智海 稽首僧伽和合眾 掣斯論主及吾師 我將螢耀助陽光 隨力弘宣對法藏 為利群生法久住 愿以威神見護持
分別界品第一
七義。謂智圓滿。斷圓滿。利他圓滿。方便圓滿。應供圓滿。期心圓滿。方便圓滿。
由敬法故常樂聽聞。由聽聞故發生聞惠。由聞惠故發□思惠故。發起修惠故生無漏惠。由無漏惠能斷諸惑。為諸惑斷故即證𢌽。故名所為之利益。
七義者。頌言一切種冥滅。是知圓滿。諸滅是斷圓滿。拔眾生出生死泥者。利他圓滿。敬禮如是者。應供圓滿。如理師者。方便圓滿。由佛世尊有勝方便說如理教利有情故。論我者當說者。期心圓滿。欲造論故。對法藏者。立名圓滿。揔攝七義。頌曰。
智斷及利他 方便期造論 立名對法藏 揔七義應知
色法．心法．心所有法．不相應法。及無為法。於此五法所知境中。世皆不了。唯佛獨悟。永斷諸惑故。極遠時者。謂過去未來三阿僧祇劫
【現代漢語翻譯】 現代漢語譯本 《俱舍論實義疏》卷第一（總計二萬八千頌）
尊者悉地羅末底（Siddhartha-mati）（唐朝時譯為安惠） 著
稽首頂禮薄伽梵（Bhagavan）（擁有眾多功德如山般崇高者）， 稽首頂禮達磨（Dharma）（佛法）如大海般深廣的智慧， 稽首頂禮僧伽（Sangha）（僧團）和合大眾， 以及《俱舍論》的作者世親（Vasubandhu）論主和我的老師。 我將以螢火之光，輔助太陽的光芒， 盡我所能弘揚宣講阿毗達磨藏（Abhidharma-pitaka）（對法藏）， 爲了利益眾生，使佛法長久住世， 愿以佛菩薩的威神之力，慈悲護持。
分別界品第一
七義：指智慧圓滿、斷德圓滿、利他圓滿、方便圓滿、應供圓滿、期心圓滿、立名圓滿。
由於恭敬佛法，所以常常樂於聽聞；由於聽聞佛法，所以生起聞所成慧；由於聞所成慧，所以發起思所成慧；由於思所成慧，所以發起修所成慧，從而生起無漏慧；由於無漏慧，能夠斷除各種迷惑；爲了斷除各種迷惑，所以證得涅槃（Nirvana）。因此，斷惑證涅槃，就叫做所要達到的利益。
七義是：頌文說『一切種冥滅』，是知圓滿。『諸滅』是斷圓滿。『拔眾生出生死泥者』，是利他圓滿。『敬禮如是者』，是應供圓滿。『如理師者』，是方便圓滿。由於佛世尊具有殊勝的方便，宣說如理的教法，利益有情眾生。『論我者當說者』，是期心圓滿，因為想要造論的緣故。『對法藏者』，是立名圓滿。總攝這七種意義，頌文說：
智斷及利他，方便期造論， 立名對法藏，總七義應知。
色法（Rupa）、心法（Citta）、心所有法（Caitasika）、不相應行法（Citta-viprayukta-samskara）以及無為法（Asamskrta）。對於這五法所知的境界，世間眾生都不能完全明瞭，只有佛陀獨自覺悟，永遠斷除各種迷惑。『極遠時者』，是指過去、未來三阿僧祇劫（asamkhya kalpa）。
【English Translation】 English version Abhidharmakosabhasyam Tattvartha-tika Volume 1 (Total of 28,000 verses)
Composed by Venerable Siddhartha-mati (Translated as Anhui in the Tang Dynasty)
I prostrate to Bhagavan (possessing numerous virtues as high as a mountain), I prostrate to Dharma (Buddha's teachings) as vast as the great ocean of wisdom, I prostrate to Sangha (community of monks) in harmonious assembly, And to Vasubandhu, the author of Abhidharmakosa, and my teacher. I will use the light of a firefly to assist the light of the sun, To the best of my ability, I will propagate and expound the Abhidharma-pitaka (Treasury of Higher Knowledge), For the benefit of all beings and the long-lasting existence of the Dharma, May the Buddha's and Bodhisattvas' majestic power compassionately protect us.
Chapter 1: Analysis of the Elements
Seven meanings: referring to the perfection of wisdom, the perfection of cessation, the perfection of benefiting others, the perfection of skillful means, the perfection of being worthy of offerings, the perfection of aspiration, and the perfection of establishing a name.
Because of respecting the Dharma, one is always happy to listen; because of listening to the Dharma, one generates wisdom from hearing; because of wisdom from hearing, one initiates wisdom from thinking; because of wisdom from thinking, one initiates wisdom from cultivation, thereby generating non-outflow wisdom; because of non-outflow wisdom, one can cut off all delusions; in order to cut off all delusions, one attains Nirvana. Therefore, cutting off delusions and attaining Nirvana is called the benefit to be achieved.
The seven meanings are: The verse says 'the extinction of all kinds of darkness', which is the perfection of knowledge. 'The extinction' is the perfection of cessation. 'Pulling beings out of the mud of birth and death' is the perfection of benefiting others. 'Paying homage to such a one' is the perfection of being worthy of offerings. 'The teacher who is in accordance with reason' is the perfection of skillful means. Because the World Honored One Buddha has excellent skillful means, he speaks the Dharma in accordance with reason, benefiting sentient beings. 'The one who speaks about me' is the perfection of aspiration, because one wants to compose a treatise. 'Abhidharma-pitaka' is the perfection of establishing a name. Comprehensively encompassing these seven meanings, the verse says:
Wisdom, cessation, and benefiting others, Skillful means, aspiration to compose a treatise, Establishing the name Abhidharma-pitaka, The seven meanings should be known.
Rupa (form), Citta (mind), Caitasika (mental factors), Citta-viprayukta-samskara (non-associated formations), and Asamskrta (unconditioned). Regarding the realm of knowledge of these five dharmas, sentient beings in the world cannot fully understand, only the Buddha alone awakens, forever cutting off all delusions. 'Extremely distant time' refers to the past and future three asamkhya kalpas.
外聲聞獨覺不能知。何以得知。如昔有一人。于舍利子邊求出家。時舍利子觀二阿僧祇劫。此人無出家善根。遂不許。此人詣佛以求出家。世尊觀之。出僧祇外此人有少善根。遂許出家。說偈言。
彼人解脫種 我觀極微細 猶如諸礦中 真金隱茲住
目連觀其母。不知生處。往問佛。佛告。汝母生在摩利支世界三千界外。如是多種分別中。聲聞等智皆不了達。
修福及智所得果。皆為利他非自利。猶月光凈照十方。世尊悲願亦如是。又頌云。
回施之福及利己 自修回施二福德 復因利樂諸有情 如上眾多福智聚 果證非他遂自得 行愿福及回施福 自他俱利不唐捐
如是雖說自利從因及果亦能利他人。有頌言。
乳母甘膳用資身 為子獲安非為己 佛修福智趣菩提 本為利生非為自
頌云。
時雨雖普降 無種芽不生 佛雖化世間 緣闕不得果
又頌。
善知識者誰 謂佛令生智 離放逸惡行 違此即舍離
對法宜如生得惠與聞惠為因。聞惠與思為因。思惠與修惠為因。修惠與漏惠為因。漏惠與涅槃為因。以此義故得名對法。以能增長聞等惠故。或諸有為悉皆棄捨。唯樂涅槃故名殊勝。苦集道諦為涅槃惠。佛教
【現代漢語翻譯】 現代漢語譯本： 外面的聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）和獨覺（Pratyekabuddha，無需他人教導，依靠自身力量證悟的修行者）無法知曉這些。為什麼這麼說呢？例如過去有個人，在舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）那裡請求出家。當時舍利子觀察了二阿僧祇劫（asaṃkhyeya kalpas，極長的時間單位），發現這個人沒有出家的善根，於是沒有允許。這個人去佛陀那裡請求出家。世尊（Śākyamuni，釋迦牟尼佛）觀察后，發現此人在阿僧祇劫之外還有少許善根，於是允許他出家。並說了偈語： 『此人解脫的種子，我觀察到極其微細，猶如在各種礦石中，真金隱藏在其中。』 目連（Maudgalyāyana，佛陀十大弟子之一，以神通著稱）觀察他的母親，不知道她轉生到了哪裡，於是去問佛陀。佛陀告訴他：『你的母親生在摩利支（Marīci，光明之神）世界，在三千大千世界之外。』像這樣多種分別之中，聲聞等的智慧都不能完全瞭解。 修習福德和智慧所得到的果報，都是爲了利益他人而不是爲了自己。就像月光清凈地照耀十方。世尊的悲心和願力也是這樣。又有頌說： 『迴向佈施的福德以及利益自己，自己修習和迴向佈施這兩種福德，又因為利益和安樂一切有情眾生，像上面所說的眾多福德和智慧的積聚，果報的證得不是他人給予而是自己獲得，修行發願的福德以及迴向佈施的福德，自利利他都不會白費。』 像這樣，雖然說自利，但從因和果來說也能利益他人。有頌說： 『乳母用甘美的食物來滋養身體，是爲了孩子獲得安樂而不是爲了自己。佛陀修習福德和智慧趨向菩提（bodhi，覺悟），本來是爲了利益眾生而不是爲了自己。』 頌說： 『及時的雨雖然普遍降下，沒有種子就不會發芽生長。佛陀雖然教化世間，缺少因緣就不能得到結果。』 又有頌說： 『誰是善知識呢？就是佛陀，能令人產生智慧，遠離放逸和惡行，違背這些就應該舍離。』 對法（Abhidharma）適宜以生得慧（先天智慧）與聞慧（聽聞佛法所得智慧）為因。聞慧以思慧（思考佛法所得智慧）為因。思慧以修慧（修行佛法所得智慧）為因。修慧以漏盡慧（斷除煩惱所得智慧）為因。漏盡慧以涅槃（nirvāṇa，寂滅）為因。因為這個意義，所以得名對法。因為它能增長聽聞等智慧的緣故。或者一切有為法（saṃskṛta，因緣和合而成的法）全部棄捨，唯獨喜樂涅槃，所以名為殊勝。苦集道諦（duḥkha-samudaya-mārga-satya，四聖諦中的苦諦、集諦和道諦）為涅槃慧。佛教（Buddha-śāsana）
【English Translation】 English version: External Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher) cannot know this. How can we know this? For example, in the past, there was a person who sought ordination from Śāriputra (one of the Buddha's ten great disciples, known for his wisdom). At that time, Śāriputra observed for two asaṃkhyeya kalpas (extremely long periods of time) and found that this person had no good roots for ordination, so he did not allow it. This person went to the Buddha to seek ordination. The World-Honored One (Śākyamuni Buddha) observed and found that this person had a little good root outside of the asaṃkhyeya kalpas, so he allowed him to be ordained. And said the verse: 'The seed of liberation in this person, I observe to be extremely subtle, like true gold hidden among various ores.' Maudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers) observed his mother and did not know where she was reborn, so he went to ask the Buddha. The Buddha told him, 'Your mother was born in the Marīci (god of light) world, outside the three thousand great thousand worlds.' In such diverse distinctions, the wisdom of Śrāvakas and others cannot fully comprehend. The fruits obtained from cultivating merit and wisdom are all for the benefit of others, not for oneself. Just like the moonlight shines purely in all directions. The compassion and vows of the World-Honored One are also like this. There is also a verse that says: 'The merit of dedicating alms and benefiting oneself, one's own cultivation and the dedication of these two merits, and also because of benefiting and bringing joy to all sentient beings, like the accumulation of numerous merits and wisdom mentioned above, the attainment of the fruit is not given by others but obtained by oneself, the merit of practice and vows and the merit of dedicating alms, benefiting oneself and others will not be in vain.' Like this, although it is said to benefit oneself, from the cause and effect, it can also benefit others. There is a verse that says: 'A wet nurse uses delicious food to nourish her body, it is for the child to obtain peace and not for herself. The Buddha cultivates merit and wisdom towards bodhi (enlightenment), originally for the benefit of sentient beings and not for himself.' The verse says: 'Although timely rain falls universally, without seeds, sprouts will not grow. Although the Buddha teaches the world, without the necessary conditions, one cannot obtain the result.' There is also a verse that says: 'Who is a good teacher? It is the Buddha, who can cause people to generate wisdom, stay away from negligence and evil deeds, and if one goes against these, one should abandon them.' Abhidharma (Buddhist philosophical treatises) is suitable to take innate wisdom and wisdom gained from hearing the Dharma as its cause. Wisdom gained from hearing takes wisdom gained from thinking about the Dharma as its cause. Wisdom gained from thinking takes wisdom gained from cultivating the Dharma as its cause. Wisdom gained from cultivation takes wisdom gained from the exhaustion of outflows as its cause. Wisdom gained from the exhaustion of outflows takes nirvāṇa (cessation) as its cause. Because of this meaning, it is named Abhidharma. Because it can increase wisdom such as hearing. Or all conditioned phenomena (things that arise from causes and conditions) are completely abandoned, and only the joy of nirvāṇa is delighted in, so it is called supreme. The Truth of Suffering, the Truth of the Origin of Suffering, and the Truth of the Path (the first, second, and fourth of the Four Noble Truths) are wisdom of nirvāṇa. Buddha-śāsana (Buddha's teachings)
依法不依人。頌曰。
若離擇法定無餘 能滅諸惑勝方便 由惑世間漂有海 因此德佛說對法
論曰。若離擇法無勝方便能滅諸惑。佛告阿難。我在依於我。我滅度無別所依。應依杖經。勿令忘失。
佛云。老耄出家持吾三藏。甚為難得。三藏一經二律三雜藏。
昔迦葉佛時有一苾芻。聰明博學具閑三藏。嘗以語業毀罵出家在家人等。為鴟鵂魚狗諸禽獸等。命終之後。承此業報。生於海中。受大魚身。其形甚大。有十八頭具受眾苦。世尊出世猶未得脫。後有漁人。其數一千。困捕魚次。網著此魚。曳之不出。后數千人同共曳出。見其異類多頭形貌可怖。世尊觀見知具報終。遂將大眾至彼海岸敷座。坐已呼彼魚云。三藏。汝豈不是過去佛時三藏苾芻。彼魚聞已涕淚盈目。爾時世尊為說宿因。其魚生悔更不飲啖。因茲命終生於天上。于彼時中聞法之眾各于自乘獲大法利。
五蘊不能攝一切法。是故不依五蘊而說先有染后要其凈。凈彼染故以先說有漏之法后說無漏。無為頌。
苾芻意寂靜 於事得永斷 能盡生死際 更不受後有 大正藏第 29 冊 No. 1561 俱舍論實義疏
阿毗達磨俱舍論實義疏卷第二
尊者安惠造
論如有頌言。
【現代漢語翻譯】 現代漢語譯本 依法不依人。頌曰：
若離擇法定無餘，能滅諸惑勝方便， 由惑世間漂有海，因此德佛說對法。
論曰：如果離開了對法的選擇，就沒有更好的方法能夠滅除各種迷惑。佛告訴阿難（Ananda，佛陀的十大弟子之一）：『我在世時，你們可以依賴我。我滅度之後，你們沒有其他的依賴，應當依賴《杖經》。不要忘記。』
佛說：『年老體衰的出家人能夠持守我的三藏（Tripitaka，佛教經典的總稱），是非常難得的。三藏包括經藏、律藏和雜藏。』
過去迦葉佛（Kasyapa Buddha，過去七佛之一）在世時，有一位比丘（bhiksu，佛教出家男眾），聰明博學，精通三藏。他經常用言語譭謗出家的和在家的修行人，把他們比作貓頭鷹、魚狗等禽獸。命終之後，承受這樣的業報，轉生到海中，變成一條巨大的魚。這條魚的形體非常巨大，有十八個頭，承受著各種痛苦。世尊（Sakyamuni，釋迦牟尼佛）出世后，它仍然沒有得到解脫。後來，有一群漁民，大約一千人，在捕魚時，漁網纏住了這條魚，拖也拖不動。後來幾千人一起用力才把它拖上來。人們看到這條魚形狀怪異，有多個頭，樣子可怕。世尊觀察到這條魚的業報即將結束，於是帶領大眾來到海邊，鋪設座位。坐定后，世尊呼喚那條魚說：『三藏，你是不是過去佛時期的三藏比丘？』那條魚聽到后，眼淚盈眶。這時，世尊為它講述了過去的因緣。那條魚生起了懺悔之心，不再飲食。因此命終，轉生到天上。當時在場聽法的眾人，各自在自己的修行道路上獲得了巨大的利益。
五蘊（skandha，構成個體存在的五種要素，即色、受、想、行、識）不能涵蓋一切法。因此，不依賴五蘊而說，而是先有染污，然後才需要凈化。因為要凈化那些染污，所以先說有漏之法，后說無漏之法。無為頌：
比丘心意寂靜，對於諸事得以永遠斷除， 能夠了結生死輪迴，不再承受後有的生命。
《阿毗達磨俱舍論實義疏》卷第二
尊者安慧（Sthavira Anhui）造
論中如有頌說：
【English Translation】 English version Rely on the Dharma, not on the person. A verse says:
If one departs from the Dharma selection, there is nothing left, It is the supreme means to extinguish all delusions, Because the world drifts in the ocean of existence due to delusions, Therefore, the virtuous Buddha taught the Abhidharma (Abhidharma, higher teachings of Buddhism).
A treatise says: If one departs from the Dharma selection, there is no better means to extinguish all delusions. The Buddha told Ananda (Ananda, one of the ten principal disciples of the Buddha): 'When I am in the world, you can rely on me. After my Parinirvana (Parinirvana, the death of the Buddha), you have no other reliance, you should rely on the Sutra of the Staff. Do not forget it.'
The Buddha said: 'It is very rare for an elderly and frail monk to uphold my Tripitaka (Tripitaka, the three baskets of Buddhist scriptures).' The Tripitaka includes the Sutra Pitaka (Sutra Pitaka, collection of discourses), the Vinaya Pitaka (Vinaya Pitaka, collection of monastic rules), and the Abhidhamma Pitaka (Abhidhamma Pitaka, collection of philosophical treatises).
In the past, during the time of Kasyapa Buddha (Kasyapa Buddha, one of the seven Buddhas of the past), there was a bhiksu (bhiksu, a Buddhist monk) who was intelligent, erudite, and well-versed in the Tripitaka. He often used speech to slander both ordained and lay practitioners, comparing them to owls, kingfishers, and other birds and beasts. After his death, he suffered the karmic retribution and was reborn in the ocean as a huge fish. The fish was enormous, with eighteen heads, and suffered all kinds of pain. Even after Sakyamuni (Sakyamuni, the historical Buddha) appeared in the world, it was still not liberated. Later, a group of fishermen, about a thousand in number, were fishing when their net became entangled with this fish, and they could not drag it out. Eventually, several thousand people worked together to pull it out. People saw that the fish had a strange shape, with multiple heads, and a terrifying appearance. The World Honored One (Sakyamuni) observed that the fish's karmic retribution was coming to an end, so he led the assembly to the seashore and set up seats. After sitting down, the World Honored One called out to the fish, saying: 'Tripitaka, are you not the Tripitaka bhiksu from the time of the past Buddha?' Upon hearing this, the fish's eyes filled with tears. At that time, the World Honored One told it about its past causes and conditions. The fish developed remorse and stopped eating and drinking. As a result, it died and was reborn in the heavens. At that time, the assembly who heard the Dharma each gained great benefits on their respective paths of practice.
The five skandhas (skandha, the five aggregates that constitute individual existence, namely form, feeling, perception, mental formations, and consciousness) cannot encompass all dharmas. Therefore, one does not rely on the five skandhas to speak, but rather there is first defilement, and then the need for purification. Because one must purify those defilements, one first speaks of the conditioned dharmas and then speaks of the unconditioned dharmas. A verse on the unconditioned:
A bhiksu's mind is tranquil, and he is able to permanently cut off all things, He is able to end the cycle of birth and death, and no longer receive future existence.
Commentary on the Real Meaning of the Abhidharma-kosa-sastra, Volume 2
Composed by Venerable Anhui (Sthavira Anhui)
As the treatise says in a verse:
諸佛出現樂 演說正法樂 僧眾和合樂 同修勇進樂
論說。北俱盧洲衣重一兩。四天王眾天衣重半兩。三十三天衣重一銖。夜摩天衣重半銖。睹史多天衣重一銖中四分之一。樂變化天衣重一銖八分之一。他化自在天衣重一銖中十六分之一。已上。
色界天衣不可稱。彼界若有重何言不可稱。色界諸天隨其身量所著衣服如光皎凈故不可言。表色相今次當說。頌曰。
亂心無心等 隨流凈不凈 大種所造性 由此說無表
六失揔說頌云。
初闕相續及假是 無心隨流表相雜 重置等言不簡別 故此說中有六失
(此是眼耳鼻舌身意也說諸心)。
六失中自異意故。說頌云。
作等余心等 及無心有記 無對所造性 是名無表色
云地與地界有何差別。論頌曰。
地謂顯形色 隨世想立名 水火亦復然 風即界亦爾
論故義品中作如說。
趣求諸欲人 常起于希望 諸欲若不遂 惱壞如箭中(說六識)
當說論頌曰。
受領納隨觸 想取像為體 四餘名行蘊 如是受等三 及無表無為 名法處法界
三蘊七事。如有頌云。
三蘊與無表 及三種無為 此法處所攝 法界亦如
【現代漢語翻譯】 現代漢語譯本 諸佛出現是快樂的，宣講正法是快樂的， 僧團和合是快樂的，共同修行勇猛精進是快樂的。
論述：北俱盧洲（Uttarakuru，四大部洲之一）的衣服重一兩。四天王眾天（Cāturmahārājika，欲界第一層天）的衣服重半兩。三十三天（Trāyastriṃśa，欲界第二層天）的衣服重一銖。夜摩天（Yāmadeva，欲界第三層天）的衣服重半銖。兜率天（Tuṣita，欲界第四層天）的衣服重一銖的四分之一。樂變化天（Nirmāṇarati，欲界第五層天）的衣服重一銖的八分之一。他化自在天（Paranirmita-vaśavartin，欲界第六層天）的衣服重一銖的十六分之一。以上。
天衣是不可稱量的。如果那個世界有重量，為什麼說不可稱量呢？諸天隨著他們身量的不同，所穿的衣服如同光一樣潔白明亮，所以不可稱量。爲了表示色相，現在應當解說。頌詞說：
亂心、無心等，隨著業流而有清凈與不清凈， 由四大種所造的性質，因此說無表色。
六種過失的總說，頌詞說：
最初缺少相續以及虛假，無心隨著業流，表色和相混雜， 重複設定『等』字而不簡別，因此說其中有六種過失。
（這是指眼、耳、鼻、舌、身、意，也說明了各種心）。
六種過失中，因為各自意義不同，所以說頌詞：
作等余心等，以及無心而有記別， 無對所造的性質，這叫做無表色。
問：地和地界有什麼差別？論的頌詞說：
地是指顯現的形色，隨著世俗的想法而立名， 水、火也是這樣，風就是界也是這樣。
論《故義品》中這樣說：
追求各種慾望的人，常常生起希望， 如果各種慾望不能滿足，惱亂破壞就像被箭射中一樣（說明六識）。
應當解說的論頌說：
受是領納隨著觸，想是以取像為體， 其餘四種稱為行蘊，像這樣受等三種， 以及無表色和無為法，稱為法處和法界。
三蘊和七事。如有頌詞說：
三蘊與無表色，以及三種無為法， 這些是法處所攝，法界也是這樣。
【English Translation】 English version Joyful is the appearance of all Buddhas, joyful is the expounding of the true Dharma, Joyful is the harmony of the Sangha, joyful is the diligent and vigorous practice together.
Treatise: The clothes of Uttarakuru (one of the four great continents) weigh one 'liang' (a unit of weight). The clothes of the Cāturmahārājika (the Heaven of the Four Great Kings, the first heaven of the desire realm) weigh half a 'liang'. The clothes of the Trāyastriṃśa (the Heaven of Thirty-three, the second heaven of the desire realm) weigh one 'zhu' (a unit of weight). The clothes of the Yāmadeva (the Heaven of Yama, the third heaven of the desire realm) weigh half a 'zhu'. The clothes of the Tuṣita (the Contented Heaven, the fourth heaven of the desire realm) weigh one-quarter of a 'zhu'. The clothes of the Nirmāṇarati (the Heaven of Enjoying Transformation, the fifth heaven of the desire realm) weigh one-eighth of a 'zhu'. The clothes of the Paranirmita-vaśavartin (the Heaven of Freely Enjoying Things Transformed by Others, the sixth heaven of the desire realm) weigh one-sixteenth of a 'zhu'. The above.
The clothes of the devas are immeasurable. If that world has weight, why is it said to be immeasurable? The clothes worn by the devas, according to their body size, are as pure and bright as light, so they are immeasurable. To represent the characteristics of form, it should now be explained. The verse says:
'Distracted mind, no-mind, etc., follow the flow, being pure or impure,' 'The nature created by the four great elements, therefore it is said to be unmanifested form.'
The general explanation of the six faults, the verse says:
'Initially lacking continuity and being false, no-mind follows the flow, manifested form and characteristics are mixed,' 'Repeatedly setting the word 'etc.' without distinguishing, therefore it is said that there are six faults in this.'
(This refers to the eye, ear, nose, tongue, body, and mind, and also explains the various minds).
Among the six faults, because their meanings are different, the verse says:
'Acting like other minds, etc., and no-mind with memory,' 'The nature created without opposition, this is called unmanifested form.'
Question: What is the difference between earth and the earth element? The verse of the treatise says:
'Earth refers to the manifested shape and color, named according to worldly thoughts,' 'Water and fire are also like this, wind is the element as well.'
In the 'Meaning of Cause' chapter of the treatise, it says:
'People who seek various desires constantly give rise to hope,' 'If various desires cannot be fulfilled, the distress and destruction are like being struck by an arrow (explaining the six consciousnesses).'
The verse of the treatise that should be explained says:
'Feeling is reception following contact, thought takes the image as its substance,' 'The remaining four are called the aggregate of formations, like this, feeling and the other three,' 'And unmanifested form and unconditioned dharmas, are called the sphere of dharmas and the realm of dharmas.'
The three aggregates and seven things. As the verse says:
'The three aggregates and unmanifested form, and the three kinds of unconditioned dharmas,' 'These are included in the sphere of dharmas, the realm of dharmas is also like this.'
是
頌曰。
識為各了別 此即名意處 及七界應知 六識轉為意
頌曰。
揔攝一切法 由一蘊處界 攝自性非余 以離他性故 大正藏第 29 冊 No. 1561 俱舍論實義疏
阿毗達磨俱舍論實義疏卷第三
尊者安惠造
三科一聚二生門三種族。聚蘊義。生門義。心心所法生長門義。生於眼識以眼為門。此經證門義有六。然心所法有十二。故契經說。眼色為緣生於眼識。三和合。觸起俱受想思如是。乃至意法為緣生於意識三和合。
種族義是界義。如一山中有多銅鐵金銀界族說名多界。如是一身或一相續。有十八類。諸法種族名十八界。眼根現在未來過去是。
無明顛倒頌曰。
如魚處泥中 躍水令渾濁 無明中倒想 污患亦復然
蘊名想頌曰。
牟尼說法蘊 數有八十千 彼體語或名 此必行蘊攝
論頌曰。
空界謂竅隙 傳說是明闇 識界有漏識 有情生所依
論卷第二
十八界中幾有見幾無見。幾有對幾無對。幾善幾不善幾無記。頌曰。
一有見謂色 十有色有對 此八除色聲 無記得三種 五無分別 由計度隨念 以意地散惠 意諸念為體
【現代漢語翻譯】 現代漢語譯本 頌曰： 識能各自了別，這即是名意處（nama-ayatana，名和意所依之處）。 以及七界（sapta-dhātu，七種界）應當知曉，六識（ṣaṭ-vijñāna，眼、耳、鼻、舌、身、意識）轉變成為意。
頌曰： 總攝一切法，由一蘊（skandha，五蘊：色、受、想、行、識）、處（āyatana，十二處：眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法）、界（dhātu，十八界：眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法、眼識、耳識、鼻識、舌識、身識、意識）所攝。 所攝的自性不包含其他，因為遠離了他性。 《阿毗達磨俱舍論實義疏》
《阿毗達磨俱舍論實義疏》卷第三
尊者安慧造
三科（tri-rāśi，蘊、處、界）是一聚（eka-saṃgraha，一個集合），二生門（dvi-dvāra，兩個生門），三種族（tri-gotra，三種族）。聚是蘊的意義。生門是意義，是心和心所法（citta-caitta-dharmāḥ，心和心所法）生長的門。以眼為門而生眼識（cakṣur-vijñāna，視覺意識）。此經有六種證門義。然而心所法有十二種。所以契經說，以眼和色為緣而生眼識，三者和合，觸（sparśa，感覺）、俱（samprayukta，同時生起）、受（vedanā，感受）、想（saṃjñā，知覺）、思（cetanā，意志）也是如此。乃至以意和法為緣而生意識（mano-vijñāna，心理意識），三者和合。
種族義就是界義。例如一座山中有多種銅、鐵、金、銀的界族，就說名為多界。就像一個身體或一個相續中，有十八類諸法種族，名為十八界。眼根（cakṣur-indriya，視覺器官）有現在、未來、過去。
無明顛倒頌曰： 如同魚處在泥中，躍動水面使其渾濁。 無明（avidyā，無知）中產生顛倒想（viparyāsa-saṃjñā，錯誤的認知），污穢的禍患也是這樣。
蘊名想頌曰： 牟尼（muni，聖人）所說的法蘊（dharma-skandha，法的集合），數量有八萬四千。 它們的本體是語言或名稱，這必定被行蘊（saṃskāra-skandha，意志）所攝。
論頌曰： 空界（ākāśa-dhātu，空間元素）是指竅隙，傳說它是明和暗。 識界（vijñāna-dhātu，意識元素）是有漏識（sāsrava-vijñāna，受煩惱影響的意識），是有情（sattva，眾生）所生的所依。
論卷第二
十八界中，有幾種是有見的，幾種是無見的？幾種是有對的，幾種是無對的？幾種是善的，幾種是不善的，幾種是無記的？頌曰：
一種是有見的，即色（rūpa，顏色、形狀）。十種是有色有對的。 這八種除去色和聲，無記得三種。 五種是無分別的。 由計度（vitarka，推測）、隨念（anusmṛti，回憶）。 以意地（mano-bhūmi，意識的領域）散惠（prajñā，智慧）。 意（manas，心）以諸念（smṛti，記憶）為體。
【English Translation】 English version Verse: Consciousness distinguishes each individually; this is known as the 'name-sense-base' (nama-ayatana, the base for name and ideation). And the seven elements (sapta-dhātu, seven elements) should be known; the six consciousnesses (ṣaṭ-vijñāna, eye, ear, nose, tongue, body, and mind consciousnesses) transform into mind.
Verse: All dharmas are encompassed by one aggregate (skandha, five aggregates: form, feeling, perception, mental formations, and consciousness), sense-base (āyatana, twelve sense-bases: eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, and dharma), and element (dhātu, eighteen elements: eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness). The self-nature encompassed does not include others, because it is separate from otherness. Abhidharmakośabhāṣya-ṭīkā-tattvārthā
Abhidharmakośabhāṣya-ṭīkā-tattvārthā, Volume 3
By Venerable Anhui
The three categories (tri-rāśi, aggregates, sense-bases, and elements) are one collection (eka-saṃgraha, a single collection), two gateways (dvi-dvāra, two gateways), and three lineages (tri-gotra, three lineages). Collection is the meaning of aggregate. Gateway is the meaning, the gateway for the growth of mind and mental factors (citta-caitta-dharmāḥ, mind and mental factors). Eye-consciousness (cakṣur-vijñāna, visual consciousness) arises with the eye as the gateway. This sutra has six meanings of the gateway of realization. However, there are twelve mental factors. Therefore, the sutra says that eye and form are the conditions for the arising of eye-consciousness; the three combine, and contact (sparśa, sensation), co-arising (samprayukta, occurring simultaneously), feeling (vedanā, feeling), perception (saṃjñā, perception), and volition (cetanā, volition) are like this. And so on, mind and dharma are the conditions for the arising of mind-consciousness (mano-vijñāna, mental consciousness); the three combine.
The meaning of lineage is the meaning of element. For example, if there are multiple lineages of copper, iron, gold, and silver in one mountain, it is said to be multiple elements. Just like in one body or one continuum, there are eighteen categories of dharma lineages, named the eighteen elements. The eye-organ (cakṣur-indriya, visual organ) has present, future, and past.
Verse on ignorance and inversion: Like a fish in the mud, leaping and making the water turbid. In ignorance (avidyā, ignorance) arise inverted perceptions (viparyāsa-saṃjñā, distorted cognitions), so too are the defilements and afflictions.
Verse on the aggregate named perception: The dharma aggregates (dharma-skandha, collections of teachings) spoken by the Muni (muni, sage) number eighty-four thousand. Their essence is language or names; this must be encompassed by the aggregate of mental formations (saṃskāra-skandha, volitional formations).
Treatise verse: The space element (ākāśa-dhātu, space element) refers to apertures; it is traditionally said to be light and darkness. The consciousness element (vijñāna-dhātu, consciousness element) is defiled consciousness (sāsrava-vijñāna, consciousness influenced by afflictions), the basis for the arising of sentient beings (sattva, beings).
Treatise, Volume 2
Among the eighteen elements, how many are visible and how many are invisible? How many are resistant and how many are non-resistant? How many are wholesome, how many are unwholesome, and how many are neutral? Verse:
One is visible, namely form (rūpa, color, shape). Ten are resistant and have form. These eight, excluding form and sound, the neutral are of three types. Five are without discrimination. Through deliberation (vitarka, speculation), recollection (anusmṛti, remembrance). With wisdom (prajñā, wisdom) scattered in the mind-ground (mano-bhūmi, realm of mind). Mind (manas, mind) has memories (smṛti, memory) as its essence.
論曰。說分別略有三種。一自性分別。二計度分別。三隨念分別。由五識身雖有自性而無餘二。說有八種分別非也。唯有自性分別。而無計度隨念分別。唯一分別名無分別。 大正藏第 29 冊 No. 1561 俱舍論實義疏
阿毗達磨俱舍論實義疏卷第四
尊者安惠造
一剎那頌曰。
內五有熟養 聲無異熟生 八無礙等流 亦異熟生性 餘三實唯法 剎那唯后三
內五即是眼之五界。十八界中幾是見幾非見頌曰。
眼法界一分 八種說名見 五識俱生惠 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
論曰。眼全是見故。法界一分八種是見。余皆非見。論今當略辯。此決定相。頌曰。
眼不下於身 色識非上眼 色于識一切 二于身亦然 如眼耳亦然 次三皆自地 身識自下地 意不定應知
論又經中說二十二根。謂眼根．耳根．鼻根．舌根．身根．意根．女根．男根．命根．樂根．苦根．喜根．憂根．舍根．信根．勤根．念根．定根．惠根．未知當知根．已知根．具知根。
釋曰。此是何經所說。謂有梵志名曰生測。來詣佛所。歡喜問訊。在一面坐。而白佛言。施設幾根攝
【現代漢語翻譯】 現代漢語譯本： 論中說，分別略有三種：一是自性分別，二是計度分別，三是隨念分別。由於五識身雖然有自性，卻沒有其餘兩種分別，所以說有八種分別是不對的。只有自性分別，而沒有計度分別和隨念分別。唯一的一種分別就叫做無分別。
《阿毗達磨俱舍論實義疏》卷第四
尊者安惠造
一剎那頌說：
『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。』
『內五』即是眼之五界。十八界中，哪些是見，哪些不是見？頌說：
『眼法界一分，八種說名見，五識俱生惠，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。』
論中說，眼全是見，所以法界的一部分，也就是八種是見，其餘都不是見。現在簡略地辨析這種決定的相狀。頌說：
『眼不下於身，色識非上眼，色于識一切，二于身亦然，如眼耳亦然，次三皆自地，身識自下地，意不定應知。』
論中又說，經中說了二十二根，即眼根（眼睛的功能），耳根（耳朵的功能），鼻根（鼻子的功能），舌根（舌頭的功能），身根（身體的功能），意根（意識的功能），女根（女性的生理功能），男根（男性的生理功能），命根（生命的功能），樂根（快樂的感受），苦根（痛苦的感受），喜根（喜悅的感受），憂根（憂愁的感受），舍根（捨棄的感受），信根（信仰的能力），勤根（精進的能力），念根（憶念的能力），定根（禪定的能力），惠根（智慧的能力），未知當知根（還未完全理解真理的能力），已知根（已經理解真理的能力），具知根（完全理解真理的能力）。
解釋說，這是什麼經里說的？說的是有個梵志（婆羅門修行者）名叫生測，來到佛陀那裡，歡喜地問候，在一旁坐下，對佛陀說，施設幾種根才能攝盡一切法？
【English Translation】 English version: The treatise states that there are roughly three types of discrimination (vikalpa): 1. self-nature discrimination (svabhāva-vikalpa), 2. conceptual discrimination (parikalpita-vikalpa), and 3. recollection discrimination (anusmṛti-vikalpa). Because the five sense consciousnesses (pañca-vijñāna-kāya) possess self-nature but lack the other two, it is incorrect to say that there are eight types of discrimination. There is only self-nature discrimination, without conceptual or recollection discrimination. The single type of discrimination is called non-discrimination (nirvikalpa).
Abhidharma-kośa-śāstra-tattvārtha-ṭīkā, Volume 4
Composed by Venerable Anhui
A verse on a single moment (kṣaṇa) says:
'The inner five have matured nourishment, sound is not produced from different maturation, the eight unimpeded outflows are also of a different maturation nature, the remaining three are truly only dharma, the moment is only the latter three.'
'The inner five' are the five elements of the eye. Among the eighteen realms (aṣṭādaśa dhātavaḥ), which are seeing and which are not seeing? A verse says:
'The eye and a portion of the dharma realm, eight types are said to be seeing, the wisdom (prajñā) arising with the five consciousnesses is not seeing because it does not measure, the eye sees the shared aspect of form (rūpa), not the consciousness that depends on it, it is said that it cannot observe because of the forms that are obstructed.'
The treatise states that the eye in its entirety is seeing, therefore a portion of the dharma realm, which is eight types, is seeing, and the rest are not seeing. Now, let us briefly analyze this determined characteristic. A verse says:
'The eye is not below the body, form and consciousness are not above the eye, form is everything to consciousness, the two are also the same for the body, like the eye and ear are also the same, the next three are all of their own realm, body and consciousness are of their own lower realm, the mind should be known as uncertain.'
The treatise also states that the sutras speak of twenty-two roots (dvāviṃśati indriyāṇi), namely: eye-root (cakṣur-indriya), ear-root (śrotra-indriya), nose-root (ghrāṇa-indriya), tongue-root (jihvā-indriya), body-root (kāya-indriya), mind-root (manas-indriya), female-root (strī-indriya), male-root (puruṣa-indriya), life-root (jīvitendriya), pleasure-root (sukhendriya), pain-root (duḥkhendriya), joy-root (saumanasyendriya), sorrow-root (daurmanasyendriya), equanimity-root (upekṣendriya), faith-root (śraddhendriya), effort-root (vīryendriya), mindfulness-root (smṛtīndriya), concentration-root (samādhīndriya), wisdom-root (prajñendriya), the-root-of-one-who-will-know-what-is-not-yet-known (anājñātamājñāsyāmīndriya), knowledge-root (ājñendriya), and complete-knowledge-root (ājñātāvīndriya).
The explanation says, in which sutra is this spoken? It is said that there was a Brahmin (brāhmaṇa) named Sheng Ce, who came to the Buddha, greeted him with joy, sat on one side, and said to the Buddha, 'How many roots should be established to encompass all dharmas?'
諸根盡。佛言。我說二十二根攝諸根盡。若有遮此更說余根。當知彼說有言無義。 大正藏第 29 冊 No. 1561 俱舍論實義疏
阿毗達磨俱舍論實義疏卷第五
尊者安惠造
分別根品第二之一(論卷第三)
頌曰。
傳說五於四 四根於二種 五八染凈中 各別為增上
論曰。眼等五根至聞聲別故。頌云。
譬如明眼人 能避現險難 世有聰明者 能離當苦惠 多聞能知法 多聞能離罪 多聞舍無義 多聞得涅槃
頌曰。
身由食住 命托食存 食已令心 適悅安泰
若男入胎于母生愛于父生恚。若女入胎于父生愛于母生恚。由如故知能續後有。皆是染心。是以意根于續後有。
經云。父母精血入胎者。識所攝持方能成就羯剌藍也。
釋曰。此顯身語隨心轉義。如契經言。心能導世間。心能遍攝受。如是心一法。皆自在隨行。頌曰。
了自境增上 揔立於六根 從身立二根 女男情增上 于同住雜住 清凈增上 應知命五受 信等立為根 未當知已知 具知根亦爾 于得後後道 涅槃等增上
論頌云。
身不悅名苦 即此悅名樂 及三定心悅 余處此
【現代漢語翻譯】 諸根盡。 佛言：『我說二十二根（二十二種構成生命的要素）攝諸根盡。若有遮此更說余根，當知彼說有言無義。』 阿毗達磨俱舍論實義疏卷第五 尊者安惠造 分別根品第二之一（論卷第三） 頌曰： 『傳說五於四，四根於二種，五八染凈中，各別為增上。』 論曰：眼等五根至聞聲別故。頌云： 『譬如明眼人，能避現險難；世有聰明者，能離當苦惠；多聞能知法，多聞能離罪；多聞舍無義，多聞得涅槃。』 頌曰： 『身由食住，命托食存，食已令心，適悅安泰。』 若男入胎于母生愛于父生恚。若女入胎于父生愛于母生恚。由如故知能續後有。皆是染心。是以意根于續後有。 經云：『父母精血入胎者，識所攝持方能成就羯剌藍也。』 釋曰：此顯身語隨心轉義。如契經言：『心能導世間，心能遍攝受。如是心一法，皆自在隨行。』頌曰： 『了自境增上，揔立於六根；從身立二根，女男情增上；于同住雜住，清凈增上；應知命五受，信等立為根；未當知已知，具知根亦爾；于得後後道，涅槃等增上。』 論頌云： 『身不悅名苦，即此悅名樂，及三定心悅，余處此。』
【English Translation】 All roots are exhausted. The Buddha said, 'I say that the twenty-two roots (twenty-two elements that constitute life) encompass all roots. If anyone rejects this and speaks of other roots, know that their words are without meaning.' Abhidharmakośabhāṣya Real Meaning Commentary, Volume 5 By Venerable Anhui Chapter Two on the Analysis of Roots, Part One (Treatise, Volume 3) Verse: 'It is said that five relate to four, four roots to two kinds, five and eight in defilement and purity, each separately as predominant.' Treatise: The five roots, such as the eye, are distinct in hearing sounds. Verse: 'Just as a person with clear eyes can avoid present dangers and difficulties, so a wise person can avoid future suffering through wisdom; much learning enables one to know the Dharma, much learning enables one to avoid sin; much learning abandons meaninglessness, much learning attains Nirvana.' Verse: 'The body dwells by food, life depends on food for existence, having eaten, it makes the mind comfortable, pleasant, and peaceful.' If a male enters the womb, he develops love for the mother and hatred for the father. If a female enters the womb, she develops love for the father and hatred for the mother. From this, it is known that they can continue future existence. All are defiled minds. Therefore, the mind-root is involved in continuing future existence. The sutra says, 'When the sperm and blood of the parents enter the womb, only when held by consciousness can the kalala (first stage of embryonic development) be formed.' Explanation: This shows the meaning of body and speech following the mind. As the sutra says, 'The mind can guide the world, the mind can universally embrace. Thus, the mind, as a single dharma, is free and follows accordingly.' Verse: 'Understanding one's own realm as predominant, collectively establishing the six roots; from the body establishing two roots, male and female, with passion as predominant; in dwelling together and mixed dwelling, purity is predominant; it should be known that life, the five feelings, faith, etc., are established as roots; the root of not-yet-knowing, knowing, and fully knowing are also thus; in attaining subsequent paths, Nirvana, etc., are predominant.' Treatise verse: 'The body's unpleasantness is called suffering, and its pleasantness is called happiness, as well as the mind's pleasantness in the three samadhis; elsewhere, this.'
名喜 心不悅名憂 中舍二無別 見修無學道 依九立三根
頌曰。
唯無漏后三 有色命憂苦 常知唯有漏 通二餘九根
言最後三根定是無漏。除此三根之外不通無漏。契經言。爾時世尊成正覺已作是思惟。我所證法甚深微妙。難見難解。不可思議。非尋思境。是智者所知。非凡愚所及。斯諸眾生久習邪教。愛著諸有。諸見所惑亂故不能解了。以不了故不能信受。及生嬈惱。我所言說無所利益。唐沒劬勞。不如寂法受解脫樂。作是念已默然而住。爾時娑婆世界主大梵天王知佛世尊作如是念。即自思惟。此世界中諸眾生等多所失壞。今佛世尊證無上法。深廣微妙慮諸眾生不能信受。遂處閑寂受現法樂。我應詣彼勸請世尊轉妙法輪。作是念已。譬如壯士屈申臂頃。從梵宮沒。至於佛所。頂禮佛足。繞三匝已。卻住一面。合掌恭敬。而白佛言。世尊。此世界中諸眾生等久習異教。見惑縈纏。流轉生死。無所歸依。無所救護。世尊曠劫為諸眾生修行𣱹引。今者得成無上正覺。證無上法。出現於世。如優曇花。不為有情隨機演說。處於閑寂。靜默而住。唯愿世尊。降大悲心。哀愍世間。為諸有情。說正法要。有諸眾生。諸結微薄。機宜成熟。利根易化。不聞法故。自然損減。失大法利。唯愿
【現代漢語翻譯】 現代漢語譯本 名喜（對名聲的喜好），心不悅名憂（心中不悅則產生憂愁），中舍二無別（中間狀態捨棄這二者沒有分別）。 見修無學道（見道、修道和無學道），依九立三根（依據九種根器建立三種根本）。
頌曰：
唯無漏后三（只有無漏的后三種根），有色命憂苦（有色根、命根、憂根和苦根），常知唯有漏（常根只知是有漏的），通二餘九根（通根包含兩種，其餘九種根）。
言最後三根定是無漏（意思是說，最後的三種根一定是無漏的）。除此三根之外不通無漏（除了這三種根之外，其他的根不能通達無漏）。契經言（契經上說）：爾時世尊成正覺已作是思惟（當時世尊成就正覺之後這樣思考）：我所證法甚深微妙（我所證悟的法非常深奧微妙），難見難解（難以見到，難以理解），不可思議（不可思議），非尋思境（不是通過思考可以達到的境界），是智者所知（是智者才能瞭解的），非凡愚所及（不是凡夫愚人所能達到的）。斯諸眾生久習邪教（這些眾生長期以來習慣了邪教），愛著諸有（貪愛執著于各種存在），諸見所惑亂故不能解了（被各種錯誤的見解迷惑擾亂，所以不能理解），以不了故不能信受（因為不能理解，所以不能相信接受），及生嬈惱（並且產生煩惱）。我所言說無所利益（我所說的話沒有什麼利益），唐沒劬勞（白白浪費力氣），不如寂法受解脫樂（不如保持寂靜，享受解脫的快樂）。作是念已默然而住（這樣想之後就沉默不語）。爾時娑婆世界主大梵天王知佛世尊作如是念（當時娑婆世界的主宰大梵天王知道佛世尊這樣想），即自思惟（就自己思考）：此世界中諸眾生等多所失壞（這個世界中的眾多眾生將會有很多損失），今佛世尊證無上法（現在佛世尊證得了無上的法），深廣微妙慮諸眾生不能信受（深廣微妙，擔心眾生不能相信接受），遂處閑寂受現法樂（於是處於閑靜寂寞之中，享受當下的快樂），我應詣彼勸請世尊轉妙法輪（我應該去勸請世尊轉動微妙的法輪）。作是念已（這樣想之後），譬如壯士屈申臂頃（就像壯士彎曲伸直手臂一樣迅速），從梵宮沒（從梵天宮消失），至於佛所（到達佛的處所），頂禮佛足（用頭頂禮佛的腳），繞三匝已（繞佛三圈之後），卻住一面（退到一邊站立），合掌恭敬（合起手掌，恭敬地），而白佛言（對佛說）：世尊（世尊），此世界中諸眾生等久習異教（這個世界中的眾生長期以來習慣了不同的教義），見惑縈纏（被錯誤的見解所纏繞），流轉生死（在生死中流轉），無所歸依（沒有可以歸依的地方），無所救護（沒有可以救護的人）。世尊曠劫為諸眾生修行𣱹引（世尊在漫長的時間裡爲了眾生修行引導），今者得成無上正覺（現在成就了無上的正覺），證無上法（證得了無上的法），出現於世（出現在世間），如優曇花（就像優曇花一樣稀有），不為有情隨機演說（不為眾生隨機說法），處於閑寂（處於閑靜寂寞之中）。靜默而住（靜默不語）。唯愿世尊（希望世尊），降大悲心（降下大慈悲心），哀愍世間（憐憫世間），為諸有情（爲了眾生），說正法要（宣說正法的要義）。有諸眾生（有一些眾生），諸結微薄（各種煩惱輕微），機宜成熟（根機成熟），利根易化（根器銳利容易教化），不聞法故（因為沒有聽到佛法），自然損減（自然會減少），失大法利（失去大的佛法利益）。唯愿（希望）。
【English Translation】 English version Name-joy (joy in reputation), mind-displeasure name-sorrow (displeasure in the mind produces sorrow), the middle-abandonment of these two is no different. Seeing-cultivation-no-learning path (the path of seeing, the path of cultivation, and the path of no-learning), based on nine establishes three roots (based on nine faculties establishes three fundamental roots).
Verse says:
Only the non-outflow later three (only the latter three non-outflow roots), have form-life-sorrow-suffering (have form-root, life-root, sorrow-root, and suffering-root), always know only outflow (the constant-root only knows that it is outflow), common two remaining nine roots (the common-root includes two, the remaining nine roots).
The last three roots are definitely non-outflow (meaning that the last three roots are definitely non-outflow). Apart from these three roots, there is no access to non-outflow (apart from these three roots, the others cannot access non-outflow). The sutra says: At that time, the World Honored One, having attained perfect enlightenment, thought thus: 'The Dharma I have realized is extremely profound and subtle, difficult to see and difficult to understand, inconceivable, not a realm of thought, known by the wise, not attainable by ordinary fools. These beings have long been accustomed to heretical teachings, attached to various existences, confused by various views, and therefore cannot understand. Because they cannot understand, they cannot believe and accept, and they generate vexation. My words are of no benefit, a waste of effort. It is better to remain silent and enjoy the bliss of liberation.' Having thought thus, he remained silent. At that time, the Great Brahma King, the lord of the Saha world, knowing that the World Honored One had thought thus, pondered to himself: 'The beings in this world will suffer great loss. Now the World Honored One has attained the unsurpassed Dharma, profound and subtle, but he fears that beings will not believe and accept it, so he remains in solitude, enjoying the bliss of the present Dharma. I should go and request the World Honored One to turn the wonderful Dharma wheel.' Having thought thus, as quickly as a strong man bends and stretches his arm, he vanished from the Brahma palace and arrived at the Buddha's place, bowed at the Buddha's feet, circumambulated him three times, and then stood to one side, joining his palms in reverence, and said to the Buddha: 'World Honored One, the beings in this world have long been accustomed to different teachings, entangled by deluded views, transmigrating in birth and death, without refuge, without protection. The World Honored One has practiced diligently for countless eons for the sake of beings, and now has attained unsurpassed perfect enlightenment, realized the unsurpassed Dharma, and appeared in the world, like the Udumbara flower, but does not expound the Dharma according to their capacities, remaining in solitude, silent and still. May the World Honored One bestow great compassion, have pity on the world, and for the sake of beings, speak the essence of the true Dharma. There are beings whose afflictions are slight, whose faculties are mature, whose roots are sharp and easily transformed, but because they do not hear the Dharma, they will naturally diminish and lose the great benefit of the Dharma. May it be so.'
世尊。為諸眾生。開甘露門。說微妙法。令諸有情利益安樂。爾時大梵天王。勸請世尊。而說偈言。
世尊出現為優曇 曠劫難逢今一遇 普為有情獲法利 唯愿廣開甘露門
爾時世尊聞梵天王勸請偈已。起大悲心。即以道眼觀諸有情。或有鈍根執著諸有。或有中根少厭生死。或有利根而不放逸。如是世尊觀諸世間一切有情。處在世間或生或長。根有利鈍。或有易化得道。如實知已。受梵王請。許轉法輪。而說偈言。
大梵天王善諦聽 我所得法甚微妙 今為汝等廣開演 令于長夜獲安樂
頌曰。
命唯是異熟 憂及后八非 色意餘四受 一一皆通二
論唯一命根定是異熟。釋曰。無一命根非是異熟。頌曰。
北洲定千年 西東半日減 此洲壽不定 后十初叵量
等。世間有情所餘福業。咸發願言。愿我長壽。亦不願言愿我住壽至於百年或住九十八十年等。或有尊人及親友等恒祝之言。愿汝長壽。亦不定言爾所時等以此洲人所作諸業。與貪心俱作是愿。契經中說。苾芻當知。毗婆尸佛時。人壽八萬歲。乃至迦葉波佛時。人壽二萬歲。我今出世。人壽百歲。少出多減等。壽若無定限者。世尊何故作如是說。劫初諸根大種殊勝。壽即延長。今時漸劣故
【現代漢語翻譯】 現代漢語譯本： 世尊（Bhagavan，佛陀）。爲了眾生，開啟甘露之門，宣說微妙之法，使一切有情眾生獲得利益和安樂。當時，大梵天王（Mahābrahmā，色界天之主）勸請世尊，並以偈頌說道： 『世尊出現如優曇花（udumbara，祥瑞之花），曠劫難逢今朝得遇，普遍爲了有情眾生獲得佛法利益，唯愿世尊廣開甘露之門。』 當時，世尊聽聞大梵天王的勸請偈頌后，生起大悲之心，隨即以道眼觀察一切有情眾生。有的根器遲鈍，執著于各種存在；有的根器中等，稍微厭離生死；有的根器銳利，但不放逸。世尊就這樣觀察世間一切有情眾生，他們處在世間，或生或長，根器有利有鈍，有的容易教化而得道。如實知曉這些情況后，接受梵天王的請求，答應轉法輪，並以偈頌說道： 『大梵天王，好好聽著，我所證得的法非常微妙，現在為你們廣泛開演，使你們在漫長的黑夜中獲得安樂。』 頌曰： 『命唯是異熟，憂及后八非，色意餘四受，一一皆通二。』 論：只有命根一定是異熟果。釋：沒有一個命根不是異熟果。 頌曰： 『北洲定千年，西東半日減，此洲壽不定，后十初叵量。』 等等。世間有情眾生所剩餘的福德善業，都發愿說：『愿我長壽。』但不會愿說：『愿我住世活到一百年』或『活到九十八年』等等。或者有受人尊敬的人以及親友等，經常祝願說：『愿你長壽。』也不會明確地說活到多少歲等等。這是因為此洲的人所作的各種業，與貪心一同作用而發出的願望。契經中說：『比丘們，你們應當知道，毗婆尸佛（Vipaśyin，過去七佛之一）時代，人的壽命是八萬歲，乃至迦葉波佛（Kāśyapa，過去七佛之一）時代，人的壽命是二萬歲。我如今出世，人的壽命是百歲，少有超過，多數減少等等。』如果壽命沒有固定的限度，世尊為何這樣說呢？劫初時，諸根和大種殊勝，壽命就延長；現在逐漸衰劣，所以壽命就縮短。
【English Translation】 English version: Bhagavan (The Blessed One, Buddha). For the sake of all beings, open the gate of nectar, and expound the subtle Dharma, so that all sentient beings may obtain benefit and happiness. At that time, Mahābrahmā (Great Brahma, lord of the Form Realm) entreated the Blessed One, and spoke in verse: 『The appearance of the Blessed One is like the udumbara (auspicious flower), rarely encountered in countless kalpas, now met with today. Universally for the sake of sentient beings to obtain the benefit of the Dharma, may the Blessed One widely open the gate of nectar.』 At that time, the Blessed One, having heard the verses of entreaty from Mahābrahmā, arose great compassion, and immediately observed all sentient beings with the eye of the Path. Some have dull faculties, clinging to all existences; some have middling faculties, slightly weary of birth and death; some have sharp faculties, but are not heedless. Thus, the Blessed One observed all sentient beings in the world, dwelling in the world, either being born or growing, with faculties that are sharp or dull, some easily transformed and attaining the Path. Having truly known these conditions, he accepted the request of Brahmā, and promised to turn the wheel of Dharma, and spoke in verse: 『Mahābrahmā, listen well, the Dharma I have attained is extremely subtle, now I will widely expound it for you, so that you may obtain happiness in the long night.』 Verse: 『Life is only the result of karma, sorrow and the following eight are not, form, mind, the remaining four sensations, each and every one connects to two.』 Treatise: Only the life-faculty is definitely the result of karma. Explanation: There is not a single life-faculty that is not the result of karma. Verse: 『In Uttarakuru (Northern Continent) it is fixed at a thousand years, in the west and east, half a day less, in this continent, lifespan is uncertain, the last ten, the first immeasurable.』 Etc. The remaining meritorious deeds of sentient beings in the world all make the vow: 『May I have a long life.』 But they do not vow: 『May I live to be a hundred years old』 or 『live to be ninety-eight years old』 etc. Or there are respected people and relatives etc., who constantly wish: 『May you have a long life.』 Nor do they specifically say how many years etc. This is because the various deeds done by the people of this continent, together with greed, produce this wish. The sutra says: 『Bhikkhus, you should know that in the time of Vipaśyin Buddha (one of the past seven Buddhas), the lifespan of people was eighty thousand years, and in the time of Kāśyapa Buddha (one of the past seven Buddhas), the lifespan of people was twenty thousand years. Now I have appeared in the world, the lifespan of people is a hundred years, rarely exceeding, mostly decreasing etc.』 If lifespan has no fixed limit, why did the Blessed One say this? At the beginning of the kalpa, the faculties and great elements were superior, so lifespan was extended; now they are gradually declining, so lifespan is shortened.
壽難至於十歲。福盡即死。不因命也。修故塔寺能延其壽。頌曰。
梵行妙成立 聖道已善修 壽盡時歡喜 猶如舍眾病
【現代漢語翻譯】 現代漢語譯本：壽命短的人活不到十歲，福報享盡就會死亡，這並非是命中註定的。修復古老的佛塔和寺廟能夠延長壽命。頌詞說：
清凈的行為完美成就，殊勝的聖道已經很好地修習，壽命終盡之時心懷歡喜，就像捨棄了各種疾病一樣。
【English Translation】 English version: Those with short lifespans may not even reach ten years of age. When their blessings are exhausted, they will die, and this is not necessarily due to fate. Repairing old stupas (塔, pagoda) and temples can extend one's lifespan. The verse says:
'Pure conduct is wonderfully established, the noble path has been well cultivated. At the end of life, rejoice, like discarding all diseases.'